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CHURCH   OF   THE    BRETHREN         JANUARY 


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CHURCH   OF   THE    BRETHREN         JANUARY 


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^^  From  the  General  Board.  At  its  November  gathering  the  General 
Board  of  the  denomination  acted  to  join  Project  Equality,  heard  a 
study  on  equality  for  women,  debated  ownership  of  government  bonds. 

Q  In  South  Asia  -  "A  World  That  Wants  to  Help."  The  immense 
proportions  of  Asia's  new  dilemma  —  the  plight  of  Pakistan's  refugees 
in  India  —  are  complicated  because  "a  world  that  wants  to  help  does 
not  really  know  how."    by  Ronald  E.  Keener 


10 


The  Paradoxes  of  the  Moderator.  The  whole  Christian  experience 
raises  in  Dale  W.  Brown  a  concern  for  the  suffering  people  of  the 
uorld  that  leads  to  his  parado.x:  "Miking  my  job  and  being  extremely 
happy  with  my  family,  yet  passionately  unhappy  with  the  injustices 
of  our  world."    by  William  H.  Kuenning 

A  Statement  Regarding  Abortion.  In  a  working  paper  prepared 
by  the  .Annual  Conference  committee  appointed  to  study  the  question 
how  the  church  should  regard  abortion,  biblical,  theological,  ethical, 
and  medical  considerations  point  to  some  answers.  Reader  response 
is  encouraged  through  a  Discussion/Survey  Checklist. 


<^>  Going  on  Faith  in  the  Ghetto.  Fiscal  burdens  beset  a  community 
hospital  ministry  supported  by  the  Church  of  the  Brethren,  by  Gregg 
W.   Downey 


In  Touch  profiles  Billy  Lewis,  Navajo  pastor;  Nathan  Miller,  legislator; 
and  the  Harry  Brandts,  lifelong  communicators  (2);  "Celebration  Is  the 
Name,  Joy  the  Motivation,"  a  review  of  recent  books,  by  Paul  E.  Alwine 
(23);  "Events  72,"  observances  to  consider  in  congregational  planning 
(24);  and  an  editorial,  "Brethren  and  the  Burgeoning  Arts"   (28) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald    E-    Keener    '  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.   Morse  /  Features 

ASSISTANT   EDITOR 

Linda    K.    Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.    121,   NO.    1 


JANUARY    1,    1972 


PHOTO  CRF.niTS:  Cover  arlwork  by  Mike 
Norman:  2  flcfi)  Merle  Crou.sc:  (right)  Ron- 
.iWl  E.  Keener:  2.  4,  5.  II.  12.  18.  21  Don 
flonick:  8  Heft)  courtesy  of  UNICEF;  (right) 
courtesy  of  Church  World  Scr\icc 


Messenger  is  the  off]ci.Tl  public.ition  of  the 
Church  of  tfie  Brethren.  Entered  as  second- 
class  matter  .^ug.  20,  1918,  under  -Act  of 
Congress  of  Oct.  17.  1917.    Filing  dale.  Oct.   1. 

1971.  Messenger  is  a  member  of  the  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Ser\ice  and  Eciuncnical  Press 
Ser\ice.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Re\  ised  .Standard 
Version. 

Subscription  rates:  $4.20  per  year  for  indi 
\idual  subscriptions:  .$.1.60  per  year  for  chiudi 
group  plan:  5.1.00  per  year  for  every  hoitie 
plan:  life  subscription.  .SfiO:  husband  and  wife. 
S7'i-  If  \ou  mo\e  clip  old  address  from  Mes- 
senger and  send  with  tu-w  address. 
\llov\  at  least  fifteen  days  for  ad- 
flrcss  change.  Messenger  is  owned 
.111(1  published  twice  monthly  by  the 
f;hurch  of  the  Brethren  General 
Board.  1451  Duniiec  .Ave..  Elgin.  III. 
nOi20.  Second-class  postage  paid  :u 
Elgin.   111..  Jan.    I,   1972.    Cop\right 

1972.  Church  of   the   Brethren  General    Board. 


i 


HEALTH   CARE  AND   BROTHERHOOD 

The  Church  of  the  Brethren  should  be 
both  humble  and  proud  to  be  associated 
with  Bethany  Brethren  and  Garfield  Park 
hospitals  and  the  related  health  care  facil- 
ities. .  .  .  These  facilities  give  the  people  of 
their  community,  who  are  poor  and  happen 
to  be  black,  the  opportunity  to  have  the 
same  kind  of  health  services  which  have 
long  been  available  to  the  white  and  more 
affluent  people. 

I  have  felt  a  lack  of  interest  on  the  part 
of  the  people  of  the  Brotherhood  since  the 
transition  from  an  all-white,  middle-class 
community  with  an  all-white  hospital,  to  a 
poor,  predominantly  black  community  with 
a  hospital  having  an  integrated  staff  and 
mostly   black   patients.   .   .   . 

As  a  graduate  of  Bethany  Hospital  School 
of  Nursing,  a  long-time  employee  at  the 
hospital,  and,  after  being  away  for  a  number 
of  years,  becoming  a  short-term  employee 
there  each  year  for  the  past  several  years, 
I  feel  that  the  real  meaning  of  service  is 
being  demonstrated  in  the  Bethany  Brethren 
and  Garfield  Park  hospitals  community.  I 
find  the  experiences  I  have  there,  including 
my  contacts  with  patients  and  personnel, 
very  exciting;  and  I  always  have  the  desire 
to  share  this  excitement  with  others.  There 
is  a  continuous  drama  taking  place  with 
many  people,  both  black  and  white,  playing 
a  part. 

One  of  these  people  ...  is  Vernon  Show- 
alter,  former  administrator  of  Bethany 
Brethren  Hospital  and  now  executive  direc- 
tor of  both  hospitals.  .  .  .  His  dedication  and 
untiring  efforts  have  resulted  in  i;ood  health 
care  for  many  who  perhaps  otherwise  would 
have  had  none,  and  there  is  continuously 
being  added  means  of  providing  still  better 
and  more  inclusive  health  care. 

What  has  resulted  from  the  work  of  this 
man,  many  other  dedicated  and  interested 
people,  and  the  local  church  is  what,  I  be- 
lieve, "real  brotherhood"  is  all  about,  and 
those  who  have  not  been  touched  by  it,  at 
least  in  a  small  way,  have  really  missed 
something  that  is  very  good. 

Martha  G.  Andlregg 
Kalamazoo,  Mich. 

NOT   DELIBERATELY   PATERNALISTIC 

You  have  pulled  together  in  a  fine  way 
various  people's  feelings  on  the  possible  re- 
turn of  missionaries  to  Communist  China 
(Dec.  1).  One  point  leaves  me  with  a  bit 
of  a  guilty  conscience.  This  point  is  our 
comments  on  former  missionary  work  being 
paternalistic  and  imperialistic.  This  was  cer- 
tainly true,  and  still  is  in  many  parts  of  the 
worldwide  missionary  enterprise. 

The   early    missionaries   started   with   the 


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premise  that  everything  Christian  was  good 
(inchiding  our  American  cuUure);  and  ev- 
erything Confucian  or  pagan  was  bad  (in- 
cluding most  of  the  Chinese  culture).  The 
net  result  was  to  downgrade  everything 
Confucian,  and  upgrade  everything  under- 
stood as  Christian.  The  pattern  was  set, 
and  the  older  missionaries  did  not  realize 
at  all  how  judgmental  and  paternalistic  this 
made  them  appear  to  outsiders.  Yet  they 
were  entirely  sincere,  dedicated,  and  sacri- 
ficial people. 

Perhaps  it  should  be  added  that  they  were 
unaware  of  this  side  effect  of  their  work, 
or  unwittingly  continued  in  a  pattern  long 
after  world  events  had  changed  and  cul- 
tural attitudes  had  developed  an  openness 
that  many  of  them  did  not  have.  I  am 
simply  trying  to  make  it  clear  that  the 
missionary  enterprise  did  not  deliberately 
set  out  to  be  paternalistic  or  imperialistic; 
but  wound  up  there  more  than  most  of  us 
like  to  admit. 

Wendell  Flory 
Waynesboro,  Va. 

STRIKING  A  CHORD 

"The  Laws  of  Men  and  the  Law  of  God" 
(Oct.  15)  is  truly  the  most  beautiful  article 
I  have  ever  read  on  father-son  relationships. 
...  It  struck  a  deep  chord  within  me  that 
I  have  thought  about  during  the  past  22''2 
years,  but  never  so  seriously  as  tonight. 

As  my  eighteenth  birthday  approached  in 
1949.  I  was  struggling  for  ninety  days  with 
the  question  of  registering  for  the  draft.  I 
somehow  felt  that  those  very  few  at  that 
time  who  chose  prison  instead  of  alternative 
service  were  right. 

A  day  or  two  before  my  birthday  I  read 
an  article  on  how  much  more  could  be  con- 
tributed to  my  fellowmen  if  one  chose  to 
work  in  an  area  of  need  instead  of  spending 
those  years  in  prison.  It  made  some  sense 
to  me.  and  it  seemed  the  easy  way  out.  so  I 
registered  and  four  years  later  volunteered 
for  I-W  work  in  La  Plata,  P.R.,  where  my 
wife  and  I  served  for  two  years.  Yes,  we 
had  opportunities  for  service  in  those  two 
years;  yes,  we  did  occasionally  make  some 
worthwhile  contributions;  yes,  it  was  worth- 
while; yes,  it  did  make  us  e.\tremely  aware 
of  human  needs. 

But  ...  I  wonder  .  .  .  even  tonight,  just 
22>/2  years  after  I  made  the  decision  to 
register.  .  .  .  What  IF  I  had  chosen  the 
route  Ted  [Click]  has  chosen;  what  if  my 
contemporaries  had  chosen  not  to  be  part 
of  the  draft.  .  .  .  Would  there  have  been 
a  Vietnam  as  we  know  the  tragedy  today? 

You  see,  I  finally  recognize  tonight  that 
I  took  the  easy  road  and  have  passed  on  to 
Ted,  and  maybe  to  my  own  sons,  a  task  I 


failed  to  do.  It  is  tnily  an  example  of 
forcing  our  children  to  deal  with  the  prob- 
lems which  we  avoided  by  running,  by  run- 
ning backward,  and  in  the  years  that  have 
followed  we  have  seen  thousands  suffer  and 
die  in  Korea  and  Vietnam  .... 

0  God,  what  have  I  done?  Has  my  omis- 
sion caused  death? 

Ted,  we  love  you,  we  know  you  are  right 
and  truly  a  messenger  of  God.  Christ  will 
grant  you  the  reckless  courage  needed  in 
the  days  ahead. 

Ralph  W.  Lugbill 
Fairfax,  Va. 

ON   A  HIGH   LEVEL 

1  am  always  interested  in  what  readers 
write  regarding  their  approval  or  disap- 
proval of  Messenger.  I  decided  that  I 
should  say  my  piece. 

I  read  regularly  quite  a  number  of  reli- 
gious, educational,  business,  and  news  peri- 
odicals. In  my  judgment.  Messenger  stacks 
up  very  high  among  them  all,  in  terms  of 
its  journalistic  quality,  its  format,  and  the 
content  of  the   material. 

I  am  particularly  impressed  with  three 
qualities  which  Messenger  exhibits:  (1) 
the  broad  coverage  —  from  personal  news 
to  religious  news  to  exegesis  —  which  you 
are  able  to  include;  (2)  the  artistic  and  es- 
thetic quality  of  the  magazine  makeup;  and 
(3)  the  objective  and  incisive  forward-look- 
ing nature  of  the  editorial  content. 

Certainly,  among  the  great  varieties  of 
articles,  there  will  be  those  which  appeal 
more  to  me,  or  which  parallel  my  thinking, 
more  than  others.  There  will  be  those  with 
which  I  disagree;  but  that  is  unimportant. 
The  Gospel  needs  broad  interpretation,  ex- 
tensive "airing,"  and  the  kind  of  readership 
which  elicits  challenging  discussion.  I  com- 
pliment you. 

Harold  Fasnacht 
La  Verne,  Calif. 

HE   MEANT  WHAT  HE  WROTE 

When  Murray  Wagner  says  (Nov.  1  )  that 
I  did  not  mean  what  I  wrote  (about  the 
influence  of  communism  in  the  denomina- 
tion), he  is  one  hundred  percent  wrong.  .  .  . 
I  do  not  belong  to  that  synthetic  profession- 
al group  which  says  one  thing  and  means 
another,  or  which  says  something  is  a  fact, 
well  knowing  it  to  be  false.  I  meant  literally 
and  actually  what  I  said,  not  only  as  to  that 
portion  of  my  letter  you  published,  but  also 
as  to  the  portion  not  published.  .  .  .  My  con- 
demnations are  blunt  .  .  .  hoping  to  get  our 
.  .  .  leadership  back  on  the  Christian 
line.  .  .  . 

Ernest  A.  See 
Keyser,  W.  Va. 


■  In  this  issue  you  have  a  special  op- 
portunity to  make  your  voice  heard  as 
a  Messenger  reader.  A  lift-out  report 
deals  with  one  of  the  more  crucial  ques- 
tions Brethren  face:  arriving  at  a  policy 
on  abortion  that  is  enlightened  by  the 
highest  values  of  the  Christian  faith. 
After  reflecting  upon  the  statement  in 
process,  you  are  invited  to  respond  to 
the  brief  checklist  on  page  17  and  to 
forward  your  reply  with  or  without 
comments  to  the  Study  Committee  on 
Abortion. 

The  publishing  of  this  advance  draft, 
followed  by  a  bibliography  and  a  ques- 
tionnaire, represents  a  desire  to  apprise 
as  wide  a  segment  of  the  church  as  pos- 
sible of  the  issues  at  stake.  The  hope  is 
that  before  some  1 ,000  delegates  come 
to   grips  with  the  completed  report   at 

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;  .«.'..'""•■"•  ,■„  "    '  "'  "'.■  ,„,"    "  -< 

Annual  Conference  in  June,  individuals 
and  groups  throughout  the  Brotherhood 
will  have  searched  openly  and  thor- 
oughly for  insight  and  direction. 

The  approach  points,  too,  to  the  in- 
terest of  Messenger  editors  in  estab- 
lishing a  wider  dialogue  with  readers. 
Toward  this  end,  we  invite  the  sharing 
of  your  responses  not  only  with  the 
Study  Committee  but  with  the  Messen- 
ger as  well.  On  this  and  other  key 
topics  the  magazine  earnestly  seeks  to 
enlarge  its  fonmT  role. 

Writers  of  other  articles  in  this  issue 
include  William  H.  Kuenning  of  Lom- 
bard, 111.,  whose  view  of  Moderator 
Dale  W.  Brown  comes  as  a  neighbor 
and  Quaker  peace  activist;  Gregg  W. 
Downey,  whose  article  on  Bethany 
Brethren  and  Garfield  Park  Community 
hospitals  appeared  originally  in  Modern 
Hospital  magazine;  Paul  E.  Alwine, 
pastor.  First  Church,  Roanoke,  Va.; 
James  hi.  Wall,  editor.  Christian  Ad- 
vocate, a  United  Methodist  publica- 
tion; and  Edith  Mae  Afcrkey.  on  the 
staff  of  the  Lybrook  Navajo  Mission, 
Cuba,  New  Mexico. 

The  Editors 


1-1-72  messenger    1 


,\ 


Billy  Lewis:  Navajo  pastor 


The  new  pastor  of  the  Lybrook  Chris- 
tian Fellowship  in  New  Mexico  is  Billy 
Lewis.  One  of  his  goals  is  to  help  his 
Navajo  people  overcome  the  hesitation 
and  fear  of  involvement  they  ha\e  had 
both  in  the  church  and  in  the  wider 
community. 

Reared  in  a  family  of  thirteen  in  the 
Cuba,  N.M..  area.  Billy  had  his  child- 
hood training  in  the  Christian  Re- 
formed Church.  He  became  a  member 
toward  the  close  of  his  high  school 
days. 

In  1964  he  graduated  from  Inter- 
mountain  Trade  School  in  Utah  as  a 
draft  engineer.  He  soon  discovered, 
however,  that  this  was  not  his  top  in- 
terest. He  pursued  other  work,  includ- 
ing a  stint  in  the  Air  Force.  From 
1967  until  this  past  spring  he  attended 
various  colleges,  among  them  Arizona 
State  University  and  Cook  Christian 
Training  School. 

While  in  college  Billy  participated  in 
camp  meetings,  campus  crusades,  and 
gospel  teams  promoted  by  Cook 
School  and  missions.  Three  years  ago 
he  committed  himself  to  Christian 
service  in  behalf  of  his  people.   Last 
spring  he  accepted  the  position  of  lay 
pastor  at  Lybrook  for  he  saw  in  it  an 
opportunity  to  render  such  service. 

"Lybrook  is  a  great  place  to  work." 


he  commented  after  he,  his  wife 
Wanda,  and  son  Shawn  were  several 
months  on  the  scene.  "It  has  fine  goals 
if  only  the  Navajo  can  see  them  and 
get  his  feet  off  the  ground.  It  takes 
much  explaining.   But  not  until  people 
understand  can  they  move  forward." 

He  is  pressing  for  the  Indian  com- 
munity to  strive  for  self-determination, 
beginning  within  the  church  fellowship. 

"The  potential  is  here,"  Billy  de- 
clares, "but  we  have  to  get  over  wait- 
ing for  someone  else  to  tell  us  what  to 
do  or  to  be  the  first  to  try.   Our  people 
must  realize  the  mission  can't  do 
everything  —  it  needs  to  be  fifty-fifty 
missionaries  and  natives." 

As  he  aspires  for  greater  coopera- 
tion, Billy  Lewis  also  advocates  can- 
dor; that  is.  bringing  out  into  the  open 
old  problems  that  too  long  have  been 
camouflaged. 

On  the  empowerment  of  Indians  in 
■American  society  in  general,  he  is  sup- 
portive if  "self  glory"  does  not  get  in 
the  way.  "The  movement  is  great." 
the  young  pastor  responded,  "as  long 
as  it  is  for  all  the  people  and  not  for 
just  one  segment."  —  Edith  Mae 
Merkey 


infeftfe 


1  i , 


Nathan  Miller:  Legislate 

Among  delegates  to  be  seated  in  the 
General  Assembly  of  \'irginia  in  Jan- 
uary is  a  28-year-old  layman  of  the 
Church  of  the  Brethren.  Nathan  H. 
Miller. 

A  lawyer.  Nathan  became  a  candi- 
date for  the  office  only  five  weeks 
before  the  November  general  elec- 
tion.  He  was  invited  to  enter  the  race 
after  another  Republican  party 
candidate  withdrew. 

In  the  legislature  he  will  be  one  of 
two  representatives  of  the  Sixteenth 
District,  comprised  of  three  counties, 
Rockingham.  Shenandoah,  and  Page, 
including  the  city  of  Harrisonburg. 
The  term  is  two  years,  invoking  a 
60-day  session  this  January  and  a 
30-day  session  a  year  later. 

Unmarried.  Nathan  is  a  member  of 
the  Bridgewater  Church  of  the  Breth- 
ren. He  is  vice-chairman  of  the 
church  board  and  has  taught  post 
high  youth.   He  also  is  president- 
elect of  the  Alumni  Association  of 
Bridgewater  College,  where  he  grad- 
uated w  ith  a  degree  in  economics  in 
\965. 

Beyond  church  and  college, 
Nathan  has  sung  with  the  Rocking- 
ham Male  Chorus,  worked  with 
Jaycees  of  Harrisonburg  and  the 
Rotary  Club  of  Bridgewater,  and  par- 
ticipated in  the  local  Project  Concern, 
which  is  organized  to  extend  oppor- 
tunities to  underprivileged  children 


2     MESSENGER    1-1-72 


through  such  programs  as  day  camp, 
recreation,  and  a  Saturday  Adoption 
project. 

For  the  past  two  years,  since  at- 
taining a  law  degree  from  the  Univer- 
sity of  Richmond,  he  has  been  an  as- 
sociate in  a  Harrisonburg  law  firm. 
An  appointive  position  which  he  is 
terminating  with  the  new  responsibil- 
ity is  the  judgeship  of  the  municipal 
court  in  Timberville. 

The  election  campaign  itself  was 
virtually  nonissue-oriented,  Nathan 
explained,  largely  because  none  of  the 
four  candidates  had  records  to 
defend. 

When  confronted  by  voters  with 
questions  about  his  youthfulness, 
Nathan  was  quick  to  admit  to  inex- 
perience.  But  while  making  no  prom- 
ises, he  expressed  his  eagerness  to 
serve  the  community  and  state  by 
working  hard  and  striving  to  assert  a 
positive  influence  in  the  legislature. 


The  Harry  Brandts:  Lifelong  communicators 


When  Harry  A.  Brandt  "gets  tickled" 
about  something,  his  tanned  face 
creases  and  his  eyes  snap  mischie- 
vously underneath  their  generous  lids. 

Mr.  Brandt  got  tickled  when,  on 
his  first  visit  to  the  denominational 
headquarters  since  1947.  someone 
inquired  if  he  could  "take  stairs"  one 
flight  down  to  the  historical  library. 
A  slow  smile  and  those  twinkling 
eyes  accompanied  a  nudge  of  my  arm. 
He  whispered  conspiratorially:  "My 
problem  is,  Tm  eighty-six!" 

And  with  that,  the  onetime  man- 
aging editor  of  Gospel  Messenger 
stepped  quickly  down  the  stairs  to  the 
library  where  he  might  inspect  the 
copies  of  his  books  stored  there,  and 
books  written  by  his  wife  of  two 
years.  Lucile  Long  Strayer  Brandt. 

The  Brandts  had  been  longtime 
friends,  from  the  summers  twenty-five 
years  ago  when  Lucile  read  manu- 
scripts in  the  Gospel  Messenger  of- 
fice. Their  careers  diverged,  hers  to 
a  lifetime  of  teaching  —  "my  first 
love"  —  at  Mount  Morris.  Bridge- 
water,  and  La  Verne  colleges  and  at 
Hillcrest  School  in  Nigeria;  his  to  a 
lively  retirement  in  which  he  has 
pursued  interests  in  writing  poetry 
and  essays.  A  student  of  haiku,  the 
seventeen-syllablc  Japanese  form, 
Mr.  Brandt  devised  an  entire  book, 
parts  in  the  traditional  western  mode, 
parts  in  haiku,  to  illustrate  some  dif- 
ferences between  two  ways  of  com- 
municating. 

The  Brandts  have  strong  feelings 
about  communication.  The  former 


editor  comments.  "The  dearth  of 
knowledge  about  the  Bible  creates  a 
communication  gap  between  writers 
today  and  older  persons.  Modern 
writers'  allusions  are  different."  More 
adamantly  than  her  husband,  Mrs. 
Brandt  expresses  dismay  at  what  she 
feels  is  a  disregard  for  the  classical 
writings  and  languages  that  were  her 
staples  in  school  and  later  in  teaching. 

When  the  Brandts  had  left  the 
Elgin  headquarters  for  their  home  at 
La  Verne.  Calif..  I  borrowed  from 
the  library  Mrs.  Brandt's  Anna  Eliza- 
heih.  17  and  Mr.  Brandt's  The 
Japanese-American  Haiku  Tourna- 
ments. The  language  of  each  volume 
contains  a  vitality  and  a  craftsman- 
ship, reflecting  well  the  lively  intel- 
lects of  two  whose  art  has  long  been 
communication. 


M-72    MESSENGER      3 


From  the  General  Board 


VOTING  TO  JOIN  PROJECT 

1         EQUALITY,  the  Church  of  the 
Brethren  General  Board  in 
I  November  reversed  the  posi- 
tion it  had  taken  in  June.  Board  members 
asked  a  review  in  two  years  of  participa- 
tion in  the  national  organization. 

Possible  denominational  membership 
in  Project  Equality  has  occupied  the 
board  for  two  years  and  last  summer 
came  before  the  Annual  Conference  as  a 
congregational  query.  At  that  time  the 
delegate  body  sustained  the  board's  rec- 
ommendation that  the  Brethren  refrain 
from  full  membership  but  confront  its 
suppliers  with  Project  Equality  guidelines 
for  fair  opportunity  employment  and 
buying  practices. 

The  matter  came  under  a  second  re- 
view when  the  church's  professional  staff 
strongly  voted  its  disappointment  at  the 
Conference  action  and  asked  the  board's 
executive  committee  to  reconsider  the 
issue.  In  taking  the  action,  the  Brethren 
join  some  400  area  and  national  religious 
bodies  in  23  states  in  Project  Equality. 

The  staff,  in  bringing  its  rational  for 
reconsideration,  stated:  "The  board's  rec- 
ommendation was  illogical.  It  is  mathe- 
matically impossible  to  add  all  the  posi- 
tive factors  of  the  board's  expressed  feel- 
ing about  Project  Equality  and  arrive  at 
the  negative  conclusion  which  it  did"  — 
the  recommendation  that  was  acted  upon 
at  the  St.  Petersburg  Conference.  The 
new  action  comes  in  light  of  the  Annual 
Conference  directive  last  year  for  contin- 
uing consideration  of  Project  Equality  by 
the  board  and  by  congregations,  and  will 
appear  as  part  of  the  board's  report  to  the 
1972  Conference. 

In  stating  some  reasons  for  member- 
ship, the  staff  called  it  '"the  strongest  and 
most  effective  program  of  its  type  to  ap- 
pear on  the  horizon."  They  noted  too 
that  "membership  commits  us  to  do  in 
deed  what  we  have  said  in  words.  It  pro- 
vides a  systematic  way  of  making  con- 
crete our  good  intentions." 

.Some  concern  was  raised  for  belonging 
to  Project  Equality  and  paying  the  fees 
when  the  denominational  offices  are  al- 
ready striving  to  meet  the  guidelines  in 
its  purchasing  and  employment  practices. 
Brethren  have  always  maintained  that 


their  word  is  as  good  as  their  bond,  said 
one  staff  executive,  but  now  they  want  to 
substitute  their  bond  for  their  word. 

There  was  an  uncertainty  whether  in 
joining  Project  Equality  the  denomina- 
tion was  required,  or  merely  encour- 
aged, to  hire  persons  of  minority  races  at 
all  levels  of  its  structure.  The  prevailing 
"white  character"  of  the  denomination 
might  prevent  this.  The  Illinois-Wiscon- 
sin executive,  whose  district  is  allied  with 
Project  Equality,  assured  the  board  its 
autonomy  is  not  at  stake.  One  board 
member.  Dr.  Jesse  Ziegler  of  Dayton, 
Ohio,  said  he  was  prepared  to  vote  for 
the  employment  of  non-Brethren  profes- 
sional staff  when  the  need  and  opportu- 
nity arises. 

Dr.  Dale  W.  Brown,  the  current  church 
moderator,  said  that  on  this  issue  the 
church  appears  more  anti-ecumenical 
than  on  many  other  issues  in  recent  years. 

The  World  Ministries  Commission  ex- 
ecutive, Joel  K.  Thompson,  saw  Project 
Equality  in  the  role  of  a  consultant  and 
said  "we  as  Brethren  need  help  in  this 
area  and  Project  Equality  is  one  source  of 
help." 

At  least  four  of  the  22  districts  of  the 
church  are  known  to  be  participating  in 
Project  Equality. 


EQUALITY  FOR  WOMEN, 

2      under  study  for  nearly  two 
years,  will  be  looked  at  by 

I  General  Board  program  units 

for  recommendations  on  implementation 
of  the  ten  requests  and  thrusts  brought 
forth.  Still,  the  board  did  affirm  that  the 
paper  was  a  "basis  of  getting  ahead  with 
the  correction  of  acknowledged  discrimi- 
nation of  women"  and  asked  the  commit- 
tee to  refine  sections  —  especially  on 
biblical  foundations  —  in  light  of  the 
board's  discussion. 

Aside  from  the  ten  implementing  rec- 
ommendations, the  paper  held  numerous 
suggestions  for  developing  awareness  of 
the  issue  and  the  leadership  potential  of 
women,  for  changing  the  portrayal  of 
women  in  media,  and  for  changing  dis- 
criminatory practices  under  law.  Of  the 
recommendations  referred  by  the  board 
for  examination,  those  not  under  its  pur- 


Noncy  Peters:  Correcting  discrimination 


David  Rittcnhoiise:  Concept  of  wholeness 


Rosa  Page  Welch:  Sorry  for  white  women 


4      MESSENGER     1-1-72 


view  were  sent  to  appropriate  church 
agencies. 

The  main  focus  of  the  recommenda- 
tions dealt  with  the  creation  of  a  full- 
time  staff  post,  filled  by  a  woman,  for 
self-realization  of  women  in  the  church; 
balanced  representation  by  sex  in  com- 
mittees, delegations,  and  nomination 
processes;  women  awareness  trainers; 
women's  studies  at  church-related  col- 
leges and  the  seminary;  additions  regard- 
ing women  to  the  Keysort  Card  File;  and 
church  support  of  the  Equal  Rights 
Amendment  bill. 

To  have  accepted  the  report's  recom- 
mendations outright,  some  persons  felt, 
would  have  bypassed  consideration  of 
feasibility  of  implementation  within  the 
church's  budgeted  resources.  Some  of 
the  recommendations  are  already  being 
implemented,  noted  General  Secretary 
S.  Loren  Bowman,  and  others  will  now 
require  recommendations  for  action  from 
program  units. 

A  few  of  the  board  members  spoke  to 
the  document  from  their  own  profession- 
al disciplines:  Dale  W.  Brown,  Lombard, 
lU.,  seminary  professor,  on  the  weakness 
of  the  section  on  women  and  the  Bible; 
Wayne  B.  Zook,  Wenatchee,  Wash., 
physician,  on  the  lack  of  biological  and 
emotional  considerations  between  the 
sexes;  sociologist  Leon  C.  Neher,  Quinter, 
Kan.,  on  what  he  saw  as  confusion  of 
dignity  of  human  worth  with  social  roles; 
and  attorney  Robert  M.  Keim,  Somerset, 
Pa.,  on  questions  concerning  a  portion 
critical  of  the  protection  of  women  under 
the  law. 

One  perspective  came  from  the  only 
black  person  and  non-Brethren  on  the 
board,  Mrs.  Rosa  Page  Welch  of  Chi- 
cago. "For  the  first  time  I  feel  myself 
feeling  sorry  for  white  women,"  she  said, 
noting  the  "extreme  protection"  given 
white  women  by  men.  Black  families 
have  been  matriarchal,  she  said,  because 
the  manhood  of  the  black  man  has  been 
put  down  and  the  black  woman  has  had 
to  take  the  lead  in  work  and  family. 

Highpointing  the  different  perspec- 
tives among  the  board,  David  B.  Ritten- 
house,  pastor  of  five  rural  churches  in 
Appalachia,  observed  that  "your  prob- 
lems are  really  not  problems  of  women 
Lve  known  the  best." 

"I  feel  sad  that  there  are  people  who 
have  never  captured  the  concept  of 


wholeness  in  their  life,"  he  said,  noting 
that  he  has  not  found  the  humanness 
among  liberated  women  as  he  has  found 
among  the  women  in  West  Virginia. 
"Let's  acknowledge  that  there  are  some 
very  wholesome  and  healthy  people  in 
the  traditional  family,"  he  urged. 

But  Dr.  Jesse  H.  Ziegler,  Dayton,  Ohio, 
called  the  report  "winsome,  brilliant,  in- 
sistent, nonthreatening,  but  calling  for 
change."  Calling  himself  to  penitence, 
he  said,  "I  have  consistently  been  a  part 
of  what  the  committee  calls  attention  to." 


GOVERNMENT  BOND  owner- 

3       ship  by  the  church,  like  the  war 
that  bonds  are  said  to  support, 

I  may  be  winding  down,  but  not 

wmdmg  up  —  as  some  persons  are  urg- 
ing.  Replying  to  the  1971  National 
Youth  Conference  resolution  calling  on 
the  church  to  dispose  of  all  government 
bonds,  the  General  Board  rejected  a  pro- 
posed reply  from  its  investment  commit- 
tee and  asked  the  Administrative  Council 
to  bring  further  options  in  March  for 
handling  fiscal  operations  without  the  use 
of  bonds.  Board  members  also  called  for 
the  investment  committee  to  consider 
selling  any  stocks  held  with  the  dozen  top 
corporations  supplying  war  materials. 

The  rejected  proposal  would  have  put 
the  board  on  record  as  reconfirming  its 
opposition  to  war,  not  purchasing  addi- 
tional bonds  as  long  as  the  national  bud- 
get is  so  heavily  military  oriented,  per- 
mitting the  sale  of  bonds  held  as  cash 
needs  arise,  and  opposing  immediate  liq- 
uidation of  the  remaining  bonds  held. 

Board  views  ranged  from  those  who 
sought  to  dispose  of  the  $617,933  in 
bonds  held  by  the  church  "as  a  witness  to 
the  nation"  for  peace,  to  those  who  saw 
the  bonds  supporting  many  good  things 
of  government.  Other  arguments  against 
disposal  included  the  cash  liquidity  on 
short  notice  of  the  bonds,  the  loss  that 
would  be  suffered  in  the  sale  of  the  bonds, 
and  the  fact  that  $259,880  of  the  total  is 
pledged  for  a  Bethany  Seminary  loan. 

One  staff  member  challenged  the  as- 
sumption that  the  bonds  are  a  means  of 
financing  the  war,  but  rather  lend  sta- 
bility to  the  government.  Another  indi- 
cated that  the  cash  put  into  a  savings  ac- 
count could  be  invested  by  the  bank  in 
bonds  anyway,  and  that  the  church  owed 


a  fiscal  responsibility  to  donors  of  the 
money  in  not  risking  a  financial  loss  in 
any  premature  sale  of  the  bonds. 

"The  government  bonds  in  the  invest- 
ment portfolio  are  not  considered  war 
bonds,"  noted  the  board's  investment 
committee,  "but  are  issues  which  were 
put  out  from  time  to  time  for  general 
government  operations,  including  pro- 
grams that  we  enthusiastically  support." 

Many  of  the  bonds  held  by  the  Breth- 
ren were  purchased  in  the  1950s,  and  no 
further  purchases  have  been  made  since 
1965.   During  the  past  fiscal  year  the 
church  sold  half  a  million  dollars  in  gov- 
ernment bonds. 

Likely  to  come  before  the  Cincinnati 
Conference  next  year  is  a  query  from 
Southern  Ohio  that  the  church  investi- 
gate payment  of  the  telephone  tax  and 
the  holding  of  U.S.  government  securities 
which  are  believed  to  support  war. 


'i^uilM'x 


Nigeria  Committee.  1  to  r:  C.  Bieber.  D. 
Stent.  M.  Croiise.  H.  Rover.  J.  Grimlev 


FIFTY  YEARS  IN  NIGERIA 

4      will  be  observed  in  1973  by  the 
Church  of  the  Brethren,  a  cele- 
I  bration  which  may  take  various 
torms.  Suggestions  placed  with  General 
Board  program  units  for  possible  imple- 
mentation include  special  highlights  in 
Messenger  and  Agenda,  special  Sunday 
bulletins  during  the  year,  a  commemora- 
tive pictorial  book  on  the  culture  and 
traditions  of  the  peoples  of  the  North- 
Eastern  State,  a  tour  of  Nigeria,  a  film- 
strip,  and  receiving  Nigerians  in  the  U.S. 
for  deputation.  Annual  Conference  lead- 
ership, and  fellowship. 

The  primary'  focus  of  the  celebration 
should  be  on  the  development  of  the  Ni- 
gerian church,  decided  a  committee  of 
Charles  M.  Bieber,  Merle  Crouse,  John 


1-1-72    MESSENGER      5 


B.  Grimley,  Howard  E.  Royer,  and 
Donald  L.  Stern. 

"This  is  an  opportunity  to  become  bet- 
ter acquainted  with  the  Nigerian  people 
and  nation  of  today  and  to  see  the  Church 
of  Christ  in  the  Sudan,  Lardin  Gabas,  as 
a  responsible  church  living  and  witnessing 
in  that  context." 

The  committee  saw  the  anniversary  as 
an  occasion  for  "expressing  our  joy  for 
these  relationships  and  for  what  God  has 
wrought  during  50  years  of  working 
together." 


THE  NEED  FOR  NEW  RELA- 
TIONSHIPS  between  the 

A  ■       Church  of  the  Brethren  and 
the  Lardin  Gabas  (Eastern 
District )  of  the  Church  of  Christ  in  the 
Sudan  was  illustrated  in  discussion  by  the 
General  Board's  World  Ministries  Com- 
mission in  light  of  a  constitution  adopted 
in  1970  by  the  Lardin  Gabas  Church  giv- 
ing it  an  independent,  indigenous  status. 

While  the  change  in  status  little  affects 
the  work  of  the  Brethren  with  Lardin 
Gabas,  it  is  now  clear  that  the  latter's 
organizational  relationship  with  the  de- 
nomination is  no  longer  that  of  a  district. 
The  stance  of  continuing  relationships 
between  the  Brethren  and  the  Nigerians 
are  being  worked  out  by  field  staff. 

"I  do  not  sense  any  desire  to  break 
bonds  of  fellowship,"  said  Joel  K. 
Thompson,  World  Ministries  executive. 
"I  experienced  only  the  joy  and  enthusi- 
asm of  persons  who  felt  that  they  have 
now  come  of  age  and  who  wish  to  work 
and  serve  the  church  in  ministrv'  togeth- 
er." Mr.  Thompson  recently  made  an 
administrative  visit  to  Nigeria. 

He  stressed  the  continuing  goals  and 
involvements  which  the  U.S.  church  will 
have  in  Nigeria,  the  current  new  medical 
program  —  Lafiya  —  being  one  ex- 
ample. The  Lardin  Gabas  action  follows 
the  1955  Annual  Conference  action  that 
Brethren  missions  become  independent, 
national,  and  indigenous  churches. 

"The  challenge  for  us  in  the  years 
ahead  is  to  now  accept  the  fulfillment  of 
the  mandate  of  Conference  1 6  years  ago 
and  to  rejoice  with  our  brethren  around 
the  world  as  we  accept  their  desire  for 
and  realization  of  belonging  to  their  own 
church  which  is  a  part  of  the  total  body 
of  Christ,"  Mr.  TTiompson  said. 


THEOLOGICAL  EDUCATION 

6       will  engage  the  General  Board 
at  its  March  meeting,  when  the 
I   Brotherhood  and  Bethany  The- 
ological Seminary  staffs  will  bring  recom- 
mendations for  interim  and  long-range 
financing  of  theological  education  in  the 
denomination.  The  suggestions  will  aim 
at  dealing  concretely  with  the  financial 
responsibility  assigned  the  board  by  the 

1971  Annual  Conference  for  the  semi- 
nary's fiscal  solvency  for  the  1971-72  and 
1972-73  budget  years.  An  interchange  of 
discussion  and  models  for  financing  the- 
ological education  in  the  church  has  been 
occurring  between  the  Bethany  and  Elgin 
staffs. 

The  study  committee  appointed  by  An- 
nual Conference  plans  to  make  its  pro- 
posals in  February  to  the  seminary  board 
of  directors  to  be  recommended  to  the 

1972  Annual  Conference.  In  March  the 
General  Board  and  the  Study  Committee 
will  evaluate  the  proposals. 


SEVEN  NEW  PERSONS  sat  on 

7      General  Board  for  the  first  time 
since  their  election  in  June  at 

I  the  St.  Petersburg  conference: 

Ilia  Ridlt  Addiniitou  ■  58,  manager  for 
22  years  and,  since  August,  director  of 
member  relations  of  Mason-Dixon  Em- 
ployees Credit  Union  operating  at  49  lo- 
cations in  15  states,  Kingsport,  Tenn. 
Kingsport  congregation.  General  Serv- 
ices Commission. 

Robert  A.  Bycrly  ■  56,  executive  direc- 
tor. University  Center  at  Harrisburg,  Pa. 
Former  pastor  at  Big  Creek,  Okla.,  and 


Kokomo,  Ind.,  and  Bible  professor  at 
Elizabethtown  College.  Resident  of 
Camp  Hill,  Pa.;  member,  Harrisburg 
First  church.   Trustee,  Elizabethtown 
College  and  Camp  Swatara.  Parish  Min- 
istries Commission. 

Samuel  H.  Flora,  Jr.  ■  48,  pastor, 
Waynesboro,  Pa.;  formerly  at  North  Bal- 
timore, Md.,  Morgantown,  W.  Va., 
Pleasant  Valley,  Va.;  was  Second  Vir- 
ginia district  executive  from  1958-63. 
1971  chairman  of  Waynesboro  Ministe- 
rium.  General  Services  Commission. 

Dean  L.  Frantz  ■  52,  church  relations 
director,  Manchester  College,  North 
Manchester,  Ind,  since  1964.    Former 
pastor  at  Pleasant  Hill,  Ohio,  and  Mount 
Morris,  III.  On  Bethany  Seminary  faculty 
for  seven  years.  North  Manchester  con- 
gregation. World  Ministries  Commission. 

David  B.  Ritteuhoiise  ■  40,  pastor. 
Five  Houses  of  Pocahontas  congregation. 
Resides  in  Dunmore,  W.  Va.  Served 
three  years  in  Ecuador,  and  in  Germany 
and  Turkey  with  Brethren  Volunteer 
Service.  Shenandoah  District  board 
member.  World  Ministries  Commission. 

Robert  L.  Strickler  ■  56,  pastor,  West- 
ernport,  Md.   Former  pastorate  at  Gaith- 
ersburg,  Md.,  1959-68.   Current  West 
Marva  district  moderator.  Parish  Min- 
istries Commision. 

Wayne  B.  Zook  ■  44,  general  practice 
physician,  Wenatchec,  Wash.  Former 
flight  surgeon,  U.S.  Air  Force.  We- 
natchee  Valley  congregation.  Former 
General  Board  member,  1963-68;  district 
moderator,  1968-69.  On  United  Min- 
istries district  study  committee.  General 
Services  Commission. 


New  board  members 
scanning;  at^enda  jor 
November  gathering: 
back  row,  I  to  r, 
Robert  Byerly.  Dean 
Frantz,  David  Ritten- 
house,  Robert  Strickler. 
Front,  I  to  r,  Wayne 
Zook,  Ina  Ruth 
Addington,  Samuel 
Flora 


6      MESSENGER    1-1-72 


IN  A  RESOLUTION  ON  PAK- 
ISTAN, the  General  Board  ex- 
pressed "its  deep  conipassioQ 
and  sympathy  for  those  mil- 
lions ot  Its  fellow  human  beings  who  are 
the  victims  of  this  massive  human 
tragedy." 

The  resolution,  affirming  one  earlier 
adopted  by  the  General  Board  of  the  Na- 
tional Council  of  Churches,  urged  the 
"U.S.  government  to  increase  substantial- 
ly its  support  for  the  work  of  the  U.N. 
High  Commissioner  for  Refugees  in  East 
Pakistan,  its  contribution  to  relief  etiorts 
among  the  growing  millions  of  refugees 
in  India,  and  its  effort  through  diplomatic 
channels  to  end  the  conflict  and  achieve  a 
peaceful  and  equitable  political  settle- 
ment." Suspension  of  economic  and  mil- 
itary aid  to  Pakistan  was  also  asked. 

Emergency  disaster  funds  of  $39,500 
were  voted  for  use  in  Pakistan  Refugee 
Relief,  of  which  $5,000  may  be  used 
domestically  for  diplomatic  steps  aimed 
at  carrying  out  the  intent  of  the  resolu- 
tion. With  previous  disaster  funds  given 
for  the  East  Pakistan  cyclone  disaster  and 
for  the  Pakistan  Refugee  Relief  in  India, 
the  Brotherhood's  total  commitment  to 
date  comes  to  $50,000. 

An  additional  $5,000  in  disaster  funds 
was  voted  for  aiding  through  Church 
World  Service  India's  Orissa  State  struck 
on  Oct.  29-30  by  a  cyclone  and  tidal 
wave. 


I  REJECTION  OF  THE  FOREIGN 

mM      AID  authorization  bill  by  the 
^^      U.S.  Senate  on  Oct.  29  directly 

I  affected  agencies  with  which 

the  Church  of  the  Brethren  works  in  ma- 
terial aid  efforts,  specifically  Church 
World  Service,  Heifer  Project,  Inc.,  and 
International  Voluntary  Services,  Inc. 

Kenneth  I.  McDowell  told  the  World 
Ministries  Commission  that  the  four 
Brethren  material  aid  centers  are  almost 
completely  dependent  on  continuing 
ocean  freight  reimbursement  to  ship  relief 
materials  since  the  other  agencies  would 
not  have  budgeted  funds.  "Likewise,  we 
would  not  have  funds  to  ship  the  quan- 
tities of  medical  supplies  which  we  re- 
ceive from  Intcrchurch  Medical  As- 
sistance for  medical  program  in  India 
and  Nigeria,"  said  the  community  devel- 
opment consultant. 


[LQDIldlSD^DDDl]^ 


PEOPLE   you  KNOW 


Continuing  education  and  business 


achievements  were  criteria  for  the  naming  of  Louise  Woods 
of  Ankeny,  Iowa,  as  American  Businesswoman  of  the  Year. 
Mrs.  Woods  is  a  member  of  the  Ankeny  congregation. 

F.  Willard  Powers,   Mount  Morris,  111.,  has  been  ap- 
pointed to  the  new  U.S.  Postal  Service  Advisory  Council, 
generally  regarded  as  among  the   most  important  appointive 
positions  in  government. 

Becky  Swick  Day  at  Pleasant  Hill,  Pa.,  honored  adult 
volunteer  Rebecca  Swi ck ,  reported  to  be  "riding  on  a  cloud" 
after  tJie  presentation  to  her  of  a  Jeep  and  other  gifts  by 
her  home  congregation.   She  has  served  five  years  in  parish 
work  at  Midway,  Tenn. 

Placed  in  Kentucky  by  the  Mennonite  Central  Committee 
for  a  two-year  assignment  are  Paul   and  Mary  Esh,   members 
of  Trinity  Church  of  lihe  Brethren,  Detroit,  Mich. 

Cited  by  World  Ministries  Commission  for  fourteen  years' 
service  in  Nigeria  were  Dr_.    and  Mrs .    Beryl  McCann ,   whose  new 
address  is  816  N.  Ninth  St.,  Durant,  Okla.  74701. 

Former  BVSer  John  Jehnsen,    the  son  of  Nappanee,  Ind. , 
Service  Center  director  Ernest  Jehnsen,  was  killed  in  an 
automobile  accident  in  mid-November. 


AFTER   FIFTY   YEARS 


anniversaries : 


Mr. 


.    Celebrants  of  fiftieth  wedding 
and  Mrs.    John  Metz,    Ambler,  Pa.;  the 


George  W_.    Geibs ,    Manheim,  Pa.  ;  the  Robert  L_.    Byrds , 
Bridgewater,  Va.;  and  Mr_.    and  Mrs .    Vernon  Brubaker,    Adel, 
Iowa. 

We  salute  other  couples  who  are  observing  anniver- 
saries:  the  Ralph  G.   Ra ricks ,  Elkhart,  Ind.,  fifty-four; 
the  Ervin  Weavers ,    North  Manchester,  Ind.,  sixty;  Mr_.    and 
Mrs .    Edward  Schwass ,  Ambler,  Pa.,  sixty;  the  Clarence 
Weber s ,  Dallas  Center,  Iowa,  sixty-two;  and  Mr_.    and  Mrs . 
Clarence  B.   Rhodes ,  Martinsburg ,  Pa.,  sixty-six. 

WE  GOOFED'.      And  our  faces  are  red.   Apologies  are 
due  Maynard  Shelly ,   whose  article  "The  Superstar  Who  Was 
Jesus  Christ"  (Oct.  15)  was  incorrectly  attributed  to 
another  author.   Maynard,  former  editor  of  The  Mennonite, 
is  with  the  Mennonite  Central  Committee  in  Pakistan. 

And  while  we're  at  it,  we  discovered  that  the  address 
of  Barbara   Bechtel ,    listed  in  the  same  October  issue  as 
one  Manchester  College  student  attending  Brethren  Colleges 
Abroad,  is  not  Boise,  Idaho,  but  is  Linthicum  Heights,  Md. 

CONGREGATIONAL  COLLAGE    . . .    Two  congregations  of  Breth- 
ren recently  celebrated  anniversaries  of  founding:  North- 
view  church   at  Indianapolis,  Ind.,  marked  a  seventieth 
year  Nov.  21,  and  First  Central   church   in  Kansas  City, 
Kans.,  inaugurated  a  year-long  observance  of  its  seventy- 
fifth  birthday  with  a  Thanksgiving  celebration. 

Twelve  persons  at  Trinity  Church  of  the  Brethren ,    De- 
troit, Mich.,  have  made  a  commitment  to  fast  as  a  religious 
discipline,  challenged  by  young  people  who  attended  Nation- 
al Youth  Conference.   Funds  from  the  fasting  will  be 
divided  between  community  needs  and  national  or  interna- 
tional needs  as  determined  by  the  youth. 

1-1-72  MESSENGER  7 


psoDaD  [rsp(Q)[rt^ 


In  South  Asia— 
'A  world  that  wants  to  help' 


bv  RONALD  E.  KEENER 


Ihe  horror  that  has  swept  East  Pakistan 
and  the  human  burden  placed  upon 
northern  India  can  be  communicated  by 
imagining  the  total  evacuation  of  New 
York  City. 

Since  last  March,  when  a  dispute  en- 
sued beween  East  Pakistani  leaders,  the 
newly  elected  majority  party  Awami 
League,  and  the  Pakistani  government. 
10  million  East  Pakistanis  have  crossed 
the  border  to  India  in  the  wake  of  army 
policies  that  Sen.  Edward  M.  Kennedy 
and  others  have  called  genocide.   More 
than  200.000  social,  civil,  and  political 
leaders  of  East  Pakistan  have  been  killed 
since  March. 

American  journalist  Leon  Howell  has 
observed  in  East  Pakistan  that  with  the 
immense  proportions  of  the  conflict,  "a 
world  that  wants  to  help  does  not  really 
know  how." 

His  eyewitness  report  caused  him  to 


reflect  too  that  "even  humanitarian  relief 
has  political  content.  Concerned  individ- 
uals and  groups  have  been  confronted 
once  again  with  the  futility  of  bringing 
sustenance  to  people  in  need  when  the 
political  ramifications  destroy  the  human 
charity." 

Not  that  past  natural  and  man-made 
disasters  haven't  had  their  political  impli- 
cations. The  Nigerian  civil  conflict  is  a 
classic  and  most  recent  example. 

One  supporter  of  the  East  Pakistan  lib- 
eration forces  observed:  "There  is  no  way 
foreign  agencies  can  bring  in  food  here 
that  will  not  give  the  martial  law  author- 
ity greater  control.  By  feeding  us  you 
undercut  the  revolution  that  is  the  only 
solution  here." 

Revolution.  Not  a  comfortable  word 
or  concept  for  many  Brethren  and  other 
churchmen.  But  for  the  more  perceptive 
readers  of  what  is  occurring  in  that  part 
of  the  world,  revolution  in  the  form  of  an 
independent  Bangladesh  ("the  country  of 
Bengal")  is  becoming  the  goal  of  freedom 


fighters  in  East  Pakistan. 

Had  West  Pakistan,  having  40  percent 
of  the  population  of  the  geographically 
split  country  but  dominating  the  political 
and  economic  life  of  the  nation  since  it 
was  formed  in  1947,  allowed  the  Awami 
League  to  govern  the  country,  something 
short  of  independence  might  have 
occurred. 

Church  of  the  Brethren  refugee  relief 
efforts  have  been  channeled  largely 
through  India,  where  the  politics  of  the 
situation  are  less  intense  but  nonethe- 
less present  as  India  finds  her  economy 
pushed  to  its  limit  by  the  spiraling  costs 
of  aiding  the  refugees.  Per  capita  each 
refugee  in  India  is  receiving  in  food, 
clothing,  and  medicines  more  than  the 
"average"  Indian  citizen's  daily  income. 
On  top  of  this  lies  the  fact  that  the  ref- 
ugees are  concentrated  in  one  of  the  most 
volatile  areas  of  India  with  high  unem- 
ployment and  a  low  political  flashpoint. 

Yet  while  the  primary  thrust  of  the 
Brethren  is  in  direct  relief —  totaling 
$39,500  thus  far  in  disaster  funds  —  the 
diplomatic  and  political  aspects  of  the 
situation  are  being  approached,  too,  with 
the  appropriation  of  $5,000  to  be  used 
in  connection  with  efforts  to  end  the 
conflict  and  achieve  a  peaceful  and 
equitable  settlement. 

The  needs  are  apparent  on  both  sides 
of  the  India-East  Pakistan  border,  but 
more  difficult  when  Pakistan  won't 
officially  recognize  its  own  internal  strife. 


As  one  person  has  observed,  the  gov- 
ernment of  Pakistan  has  warned  that  any 
international  organization  that  attempts 
to  intervene  in  East  Pakistan  under  the 
guise  of  humanitarian  assistance  will  be 
in  effect  supporting  "Indian  aggressive 
designs  and  interference  in  Pakistan's 
internal  affairs."  The  conclusion:  Plainly, 
no  agency  will,  or  at  least  should,  be 
willing  to  get  into  the  position  where 
their  action  can  be  used  as  an  excuse  for 
a  worsening  of  relations  between  India 
and  Pakistan. 

Sen.  Edward  M.  Kennedy  of  the  Sen- 
ate Subcommittee  on  Refugees  and  Es- 
capees in  early  November  told  a  group  of 
officials  from  church,  relief,  and  politi- 
cally concerned  agencies  that  by  the  close 
of  the  year  200,000  children  below 
eight  years  will  have  died. 

The  gathering  was  an  informal  con- 
sultation on  the  American  response  to 
East  Pakistani  events,  attended  for  the 
Church  of  the  Brethren  by  H.  Lamar 
Gibble,  peace  and  international  affairs 
consultant,  and  Ronald  E.  Keener, 
Messenger  associate  editor.   Among  the 
reports  they  heard: 

Dr. •Lincoln  Chen,  famine  and  nutri- 
tion specialist:  Famine  in  East  Pakistan 
has  not  developed,  but  pockets  of  starva- 
tion do  exist  now. 

Bruce  Laingen,  Department  of  State 
country  director  for  Pakistan  and 
Afghanistan:  TTie  U.S.  has  not  been  the 
major  supplier  in  arms  to  Pakistan  since 


1965  and  since  then  has  contributed  only 
a  small  part  to  equipping  Pakistan  mili- 
tarily. 

Edward  C.  Dimock  Jr..  University  of 
Chicago:  The  Pakistan  we've  known  since 
1947  is  in  fact  dead.  There  is  no  way  in 
which  Bengal  can  return  to  the  state  of 
edgy  coexistence  with  West  Pakistan. 

Maharajakrislma  Rasgotra,  Indian  Em- 
bassy political  affairs  minister:  It  is  di- 
versionary to  transform  the  situation  into 
an  Indian-Pakistan  question  and  ask 
United  Nations  intervention.  The  prob- 
lem has  arisen  from  the  suppression  by 
the  military  government  of  the  expression 
of  open  elections. 

S.A.M.S.  Kihria,  Bangladesh  Mission 
chief  political  officer:  In  eight  months,  a 
point  of  no  return  has  been  reached  in 
now  seeking  anything  short  of  inde- 
pendence. 

Peter  Frelinghiiysen.  New  Jersey  Con- 
gressman: The  East  Pakistan  crisis  is  "the 
sleeper  crisis  of  the  70s,"  drifting  deeper 
into  chaos. 

(A  Pakistani  Embassy  representative 
refused  to  appear  at  the  consultation  on 
the  same  program  as  the  Bangladesh 
Mission  "conspirators.") 

From  the  consultation  will  come  a  con- 
tinuing group  working  at  providing  in- 
formation regarding  the  humanitarian 
needs  of  the  crisis,  promoting  a  debate 
concerning  possible  political  solutions  to 
the  problems,  and  encouraging  coopera- 
tion and  information  exchanges  between 
those  in  humanitarian  and  political  work. 

Despite  the  declaration  of  the  Indian 
Embassy  official  that  all  of  the  refugees 
must  one  day  return  to  East  Pakistan,  the 
facts  of  the  situation  make  that  develop- 
ment improbable. 

Many  might  return  to  an  independent 
Bangladesh,  but  many  more  will  never 
return  —  especially  the  75  percent  of 
them  who  as  Hindus  fear  extermination 
by  the  Muslim  troops  of  the  Punjab. 

"As  I  hid  in  the  paddy,"  one  man  is 
said  to  have  observed,  "they  came  to  my 
village  and  tore  off  the  loungis  (sarongs) 
from  the  men.  If  they  were  uncircum- 
cized  (meaning  they  were  not  Muslim  or 
perhaps  Christian,  but  Hindu)  they  were 
shot  on  the  spot." 

Dr.  J.  Harry  Haines  of  New  York, 
executive  secretary  of  the  United  Meth- 
odist Committee  for  Overseas  Relief, 
likens  the  conflict  to  a  civil  war  and 


discounts  any  interpretation  of  it  as  a 
religious  war.  Still,  one  speaker  at  the 
consultation  finds  it  more  akin  to  the 
American  revolution  than  to  War 
Between  the  Slates. 

Christians  form  a  relatively  small 
minority  of  the  Pakistani  population,  and 
fully  one  third  of  them  are  now  in  Indian 
refugee  camps. 

Dr.  Haines  believes  that  if  the  refugees 
keep  coming  into  India,  and  if  there  is  no 
way  for  them  to  return  to  Pakistan,  war 
with  Pakistan  may  become  India's  only 
way  to  solve  its  dilemma.  This  is  indeed 
the  ever  growing  concern. 

The  refugees  are  not  India's  responsi- 
bility, but  there  is  no  escape.  The  vic- 
tims of  West  Pakistan's  repression  of  the 
eastern  wing  of  the  country  are  now 
India's  burden  —  perhaps  for  years. 

Life  in  the  refugee  camps  remains  in- 
tolerable. One  report  puts  it  graphically: 
"People  sit  like  automatons.  The  chil- 
dren, even  the  youngest,  are  deprived  of 
childishness,  infants  are  skull  faces  on 
skeleton  bodies,  the  adults  paralyzed  in 
resignation,  bodies  defeated  by  the  physi- 
cal ordeal,  minds  and  hearts  by  terror." 
And  in  the  more  settled,  healthful  camps, 
where  the  death  rate  is  less  of  a  worry, 
the  concern  grows  for  the  birth  rate. 

Should  international  relief  agencies 
make  the  effort  in  East  Pakistan  as  they 
have  in  India  with  the  refugees? 

"Probably  so,"  concludes  journalist 
Leon  Howell,  "but  only  if  this  does  not 
lull  the  world  into  thinking  that  the  real 
solution  is  not  political. 

"An  experienced  Catholic  priest  work- 
ing in  the  Khulna  area  most  destroyed  by 
the  military  barked  in  an  emotion-filled 
voice: 

"  "The  ones  who  are  clearly  starving  to 
death,  the  ones  who  will  continue  to 
starve,  are  those  who  are  being  hunted, 
who  can  not  come  out  to  claim  their 
morsel  even  from  the  relief  agencies. 
And  the  only  way  to  save  them  is  to  stop 
the  himting.'  " 

One  World  Council  of  Churches  writer 
reflected  that  "the  situation  in  Pakistan 
raises  many  of  the  tensions  between 
justice  and  service  in  a  very  dramatic 
way  but  perhaps  most  of  all  it  points  to  a 
very  humbling  insight.   Could  it  be  that 
sometimes  Christian  obedience  must  in- 
volve suffering  in  not  being  able  to  do 
very  much?"   n 

1-1-72    MESSENGER     9 


M\(n)d(B\rm^(Q)\r 


A  profile  of  Dale  Brown 


^^alc  BrowTi's  jutting  jaw.  which  he 
thrusts  almost  in  your  face,  is  aggres- 
sively friendly.  He  approaches  you  to 
let  you  in  on  the  story  of  his  latest  en- 
counter: On  a  recent  trip  he  had  a 
chance  to  become  acquainted  with  a 
young  Brethren. 

"And  then  I  discovered."  Dale  says, 
'"that  his  two  heroes  are  .-^rt  Gish  and 
Ronald  Reagan!" 

Dale  chuckles  as  you  exclaim  over 
the  obvious  contradiction  of  a  young 
nonconformist  Brethren  itinerant 
preacher  and  the  highly  conservative 
governor  of  California.  Then  he  inter- 
rupts. 

"But  when  you  listen  to  the  man's 
philosophy,  it  makes  perfect  sense!" 
Dale  is  obviously  delighted  at  discov- 
ering someone  who'd  put  things  to- 
gether in  such  an  unexpected  way,  not 
a  way  that  Dale  would  choose,  but  one 
that  he  could  savor. 

"You  see,  he's  a  conservative  Breth- 
ren," Dale  says,  "and  he  identifies  con- 
servatism with  practices  like  the  anoint- 
ing service,  the  plain  costume,  and  the 
love  feast.  He's  also  a  political  con- 
servative —  I  think  he's  in  Young 
Americans  for  Freedom  —  so  he  likes 
Ronald  Reagan.  He  likes  Art  Gish"  — 
Dale's  deep  laughter  interrupts  him 
here  —  "because  of  his  hat  and  beard." 

Dale  W.  Brown,  1971-72  moderator 
of  the  Church  of  the  Brethren,  is  him- 
self a  person  who  has  things  put  to- 
gether in  an  unexpected  way  —  a  blend 
of  the  old  and  the  new,  the  radical  and 
the  conservative.  His  strong  concern 
for  the  personal,  for  the  here  and  now, 
draw  old,  young,  radicals,  and  con- 

10     MESSENGER    1-1-72 


servatives  into  easy  identification  with 
him.  And  when  you  get  to  know  him, 
the  way  he  puts  things  together  makes 
perfect  sense. 

Dale  Brown's  parents  provided  him 
with  the  kind  of  Christian  home  that 
made  him  feel  secure  in  their  love,  and 
later  in  the  love  of  God.  The  church 
community  in  Kansas  where  he  grew 
up  provided  him  with  the  strong  sense 
of  support  that  is  needed  by  a  sepa- 
rated and  peculiar  people  maintaining 
their  witness  in  wartime.  A  freewill 
Brethren  preacher  with  whom  he 
worked  in  Nebraska  gave  him  a  feeling 
for  anti-institutionalism  in  the  church. 
The  church  itself  provided  him  the  op- 
portunity to  study  theology  and  to 
preach;  he  still  can't  quite  believe  that 
he  gets  paid  for  doing  what  he  likes  to 
do  best. 


finally,  the  whole  Christian  experi- 
ence raised  in  him  the  concern  for  the 
suffering  people  of  the  world  that 
leads  to  what  he  calls  his  paradox: 
"Liking  my  job  and  extremely  happy 
with  my  family,  yet  passionately  un- 
happy with  the  militarism  and  in- 
justices of  our  world  —  meantime  in 
both  my  happiness  and  unhappiness 
experiencing  a  strong  identification 
with  that  company  of  people  who 
through  the  centuries  have  been  called 
Christians,  especially  the  sectarians, 
and  their  chief  Leader." 

When  Dale  found  that  he  had  been 
elected  moderator,  the  highest  non- 
staff  position  in  the  denomination, 
his  first  thought  was,  "The  world  has 


come  into  the  church."  I  asked  him 
what  he  meant. 

"Recognition  in  the  church  has  be- 
come much  like  recognition  in  the 
world."  he  said.   "Circumstances  get 
people  recognized.  .  .  .  But  someone 
who's  very  faithful  —  like  some  of  the 
real  saints  of  the  church  whom  I  see  in 
my  travels  —  never  has  a  chance  to  be 
elected  to  any  office.  Because  it's  just 
like  the  Bible  says,  'The  greatest  shall 
be  the  servants,"  and  the  servants  are 
not  necessarily  those  who  become 
recognized  by  the  church  bodies.  If  I 
had  a  list  of  saints  —  1  don't  —  they 
would  not  be  people  the  church  would 
be  seeking  to  ser\'e  as  moderator." 

He  mentioned  to  me  two  or  three  of 
his  classmates  who  have  purposely 
stayed  in  churches  of  only  fifty  or 
sixty  people,  and  a  farmer-preacher 
who  serves  five  or  six  congregations, 
living  on  an  income  below  the  taxable 
level. 

"In  church  life,  and  the  Church  of 
the  Brethren  is  no  exception  to  that, 
the  scale  of  values  and  the  ways  that  we 
evaluate  each  other  are  not  identical  to 
the  kingdom  and  the  way  God  evalu- 
ates people.  That's  just  very  obvious 
to  me." 

"My  slow  realization  of  the  basic 
sicknesses  of  A  merican  society  has 
brought  me  to  a  mood  of  noncon- 
formity, and  drawn  me  into  radical 
protest.   This  has  not  come  easily. 
Consequently,  I  have  recently  found 
myself  in  more  basic  conflict  with  more 
of  my  daily  associates  than  in  all  my 
previous  life." 

As  a  student  and  as  a  pastor  he  had 


I 


by  William  H.  Kuenning 


Grandson  of  two  free  Brethren  ministers.  Dale  W. 
Brown  was  the  fourth  child  in  a  family  of  five  boys.  He 
was  brought  up  in  a  lower  middle-class  neighborhood, 
in  a  family  then  considered  wealthy  by  neighborhood 
standards,  though  this  would  not  be  true  today.    His 
father  was  a  grocer  and  small  businessman  in  Wichita, 
Kansas,  whose  principles  prevented  him  from  renting 
out  some  store  property  for  two  years  lest  it  be  used 
by  a  restaurant  that  would  sell  beer.  His  mother  was 
tenderhearted ,  and  she  readily  identified  with  all  her 
neighbors.   Dale  thinks  he  has  been  fortunate  to  "gef 
these  qualities  from  his  parents. 

He  attended  a  Brethren  congregation  across  town, 
where  sixty  to  eighty  percent  of  the  young  men  were 
conscientious  objectors.   On  his  side  of  town  there  were 
no  Brethren  in  the  high  school  which  he  attended  dur- 
ing World  War  //,  and  he  made  common  cause  with 
three  young  Quakers  and  got  to  know  their  families. 
Church  camps  and  the  local  pastor  became  unexpect- 
edly strong  influences  in  his  life.  He  decided  to  forego 
his  strong  interests  and  aptitudes  in  mathematics  and 
chemistry  because  he  "felt  there  might  be  many  people 
pursuing  these,  but  few  to  serve  mankind,"  and  he 
chose  McPherson  College  instead  of  the  University  of 
Wichita. 

A  summer  pastorate  in  western  Nebraska  brought 
him  into  association  with  Elder  D.  G.  Wine,  an  eighty- 
year-old  free  minister,  physically  and  spiritually  a  giant 
of  a  man  who  had  brought  Brethren  witness  to  a 
"pagan"  west  45  years  before,  and  who  had  a  tremen- 
dous influence  on  Dale's  life. 

He  studied  three  years  at  Bethany  Seminary.   Dur- 
ing this  time  he  was  married  to  Lois  Kauffman,  whom 
he  had  known  at  McPherson,  and  he  and  Lois  subse- 
quently served  seven  years  in  a  relatively  new  pastorate 
in  Des  Moines,  Iowa,  which  they  found  hard  to  leave 
when  Dale  was  called  to  Bethany  to  teach  while  pur- 
suing a  doctoral  program  at  Northwestern  University. 
He  then  returned  to  McPherson  to  serve  as  chaplain 
and  professor.  He  has  been  a  professor  at  Bethany 
Seminary  since  J  962. 

The  Browns  have  three  children,  high  school  age 
Deanna  and  Dennis,  and  fifth-grader  Kevin. 


1-1-72    MESSENGER      11 


'I  was  tired  of  always  having  to  go  outside  the  church  to  make  my  Christian  witness' 


been  easygoing,  had  usually  kept  his 
cool,  and  was  known  in  college  as  a 
guy  who  just  didn't  have  a  temper.  As 
a  professor,  his  pacifism  had  led  him 
to  support  students  from  McPherson 
College  who  had  demonstrated  against 
the  Omaha  missile  base.  This  had  led 
to  some  conflict,  but  it  was  the  kind  of 
conflict  he  expected. 

The  war  in  Vietnam  has  emphasized 
to  him  even  more  his  differences  with 
America's  penchant  for  war-making 
and  his  differences  with  those  who  are 
not  alienated  by  this  war-making.  And 
those  in  the  church  who  are  trying  to 
implement  their  concern  for  racial 
justice,  an  end  to  poverty,  and  aid  to 
the  oppressed  and  imprisoned,  have 
made  a  deep  impression  on  him. 

Several  years  ago  one  young  man 
came  to  him  for  advice  about  resisting 
the  draft.   Dale  tried  to  persuade  him 
to  accept  alternative  service,  as  Dale 
had  done  with  dozens  of  others  con- 
sidering whether  to  choose  alternative 
service  or  the  army.  But  this  young 
man  kept  raising  questions  that  led 
Dale  to  think  through  some  of  the  limi- 
tations with  which  alternative  service 
burdens  their  Christian  witness.  He  be- 
gan to  understand  the  real  frustrations 
that  young  men  were  feeling  about  ac- 
cepting it.  Before  long  he  had  become 
a  conscientious  supporter  of  con- 
scientious draft  resisters. 


This  new  orientation  leads  to  the 
sadness  he  often  feels  nowadays  in 
finding  himself  "in  more  basic  con- 
flict with  more  of  my  daily  associates 
than  in  all  my  previous  life,"  but  a 
sadness  he  cannot  avoid. 

This  mood  of  sadness,  of  compas- 
sion for  those  people  throughout  the 
world  whom  we  are  preparing  to  in- 
jure, and  of  anger  at  our  complacency, 
has  led  him  to  a  number  of  actions 
that  many  might  consider  radical.  He 
has,  for  example,  participated  in  the 
1966  open  housing  marches  in  Oak 
Park,  Illinois,  been  an  observer  for  the 
American  Friends  Service  Committee 
of  the  demonstrations  at  the  1968 
Democratic  National  Convention  in 
Chicago,  and  participated  in  the  march 
on  the  Pentagon  in  1967. 

He  refuses  to  pay  his  telephone  tax 
because  it  was  levied  specifically  for 
war.  He  participates  in  the  Brethren 
Action  Movement  (BAM),  which  has 
sent  aid  to  both  North  and  South  Viet- 
nam, and  which  has  been  of  help  to 
Brethren  draft  resisters.  He  became  a 
founder  of  BAM  because,  he  said,  "I 
was  tired  of  always  having  to  go  oiil- 
side  the  church  to  make  my  Christian 
witness." 

"/  had  this  experience  with  this 
eighty-year-old  man,  and  I  can't  shake 
him  off." 


Two  moderators  in   conference:  Dale    W.   Brown,    left,    and  Harold  Z.    Bombcrger 

12      MESSENGER     \-\-12 


His  early  encounter  with  Elder  D.  G. 
Wine  firmed  up  something  in  his  trust 
in  the  biblical  teachings  and  his  un- 
easiness with  calling  an  authoritative 
institution  the  church.  This  elderly 
farmer-preacher-scholar,  father  of 
thirteen  and  foster  parent  to  others, 
who  had  never  finished  the  eighth 
grade,  sat  up  nights  one  summer  talk- 
ing with  Dale  as  long  as  Dale  could 
keep  his  eyes  open.   The  free  ministry 
came  to  have  great  meaning  for  Dale, 
and  he  began  to  question  hierarchical 
authority. 

"I  have  always  felt  uncomfortable 
with  professional  fund-raising  cam- 
paigns," Dale  told  me.  His  first  sermon 
was  against  being  called  "Reverend," 
and  he's  always  "had  this  thing  against 
professionalism,  especially  where  it 
connotes  a  priestly  caste." 

"/  have  been  nncomjortahle  at  times 
that  I  have  been  accepted  so  well." 

At  the  St.  Petersburg  conference 
last  summer  he  found  himself  in  a  vig- 
orous, emotional  debate  with  some 
conservatives  following  a  committee 
meeting  they  had  attended  together. 
The  argument,  on  resistance,  continued 
an  hour  and  a  half.  At  the  end  Dale 
told  them,  "You  know  I  wouldn't  be 
spending  this  long  if  I  didn't  like  you 
and  take  you  seriously  —  I  wouldn't 
be  caring  this  much." 

His  adversaries  answered,  "We  like 
you,  because  you  don't  just  treat  us 
nice.   You  take  us  seriously  enough  to 
argue  with  us." 

In  relating  the  story  Dale  com- 
mented, "Now  the  t3rpe  of  treatment 
they've  often  received  has  been,  'We'll 
meet  with  you,  and  we'll  listen  to  you. 
.  .  .  Now  we've  heard  you;  you  should 
be  happy.'  It  is  not  enough  to  treat 
people  as  though  all  they  need  is  ca- 
tharsis, fearing  that  if  one  argues  with 
them  it  will  turn  them  off.  People 
don't  only  want  to  get  things  out  of 
their  system.  They  want  you  to  ac- 
cept their  proposals  and  act,  or  else 
More  on  26 


AN  ANNUAL  CONFERENCE 
WORKING  PAPER 


AStatement 
Regarding 

Abortion 


The  following  statement  is  presented  to 

■  readers  of  Messenger  by  the  Annual 
Conference  committee  appointed  to  an- 
swer two  separate  queries  calling  for 
"guidance  on  the  question  of  abortion." 
This  statement  has  been   revised  since 

■  its  referral  back  to  the  committee  by 
the  1971  Annual  Confereitce.  The  Con- 
ference further  suggested  that  materials 
on  the  question  be  made  available  for 
the  church  to  study  and  discuss. 

What  follows  is  a  working  document. 
Since  it  may  be  revised  further  prior  to 
the  1972  Annual  Conference,  responses 
from  individuals  and  groups  are  sought 
by  the  committee.  Concerns  may  be 
conveyed  by  letter,  or  noted  on  the  dis- 
cussion survey  checklist  on  page  17. 


BiblicalTeaehing 

A  Christian  ethic  regarding  abortion 
begins  with  the  biblical  teaching  about 
hfe  and  about  love,  two  of  the  central 
themes  of  scripture.  It  is  well  to  re- 
member that  there  are  not  many  scrip- 
tural passages  directly  related  to  the 
question  of  abortion  and  that  the  direc- 
tion of  scripture   is   not  so   clear  that 


anyone  can  be  dogmatic  in  his  inter- 
pretation. No  biblical  passage  con- 
demns or  approves  abortion  as  such. 
Nevertheless  the  Bible  shows  God  to 
be  very  much  concerned  about  both  the 
presence  and  quality  of  human  life. 
Therefore,  we  turn  to  passages  about 
life  and  about  love.  ... 

The  Bible  teaches  us  that  human  life 
is  a  sacred  gift  of  God.  This  does  not 
mean  that  human  beings  have  no  part 
in  the  creation  of  new  life,  for  God 
has  clearly  entrusted  the  cultivation  and 
propogation  of  human  life  into  the 
hands  of  persons  (Genesis  1- — 2). 
Nevertheless,  it  remains  a  sacred  gift 
of  God  and  is  at  center  a  mystery  be- 
yond definition.  Science  can  describe 
the  development  of' the  fetus,  but  it 
cannot  penetrate  the  mystery  and 
uniqueness  of  the  person  who  is 
brought  into  being  by  the  hand  of  God. 

It  goes  beyond  scripture  to  insist  that 
conception  is  clearly  the  beginning  of 
personal  human  life.  The  birth  an- 
nouncements of  scripture  suggest  that 
a  person  may  be  chosen  by  God  before 
conception  (Isaac)  or  during  fetal  de- 
velopment  (Jeremiah).    God's  promise 


and  blessing  is  critical  in  the  creation 
of  persons,  and  that  does  not  seem  to 
be  identical  with  conception.  Reference 
to  "conception"  in  scripture  is  nearly 
always  accompanied  by  reference  to 
"bringing  forth,"  as  in  the  phrase  "con- 
ceive and  bear."  Conception  in  itself 
.is  not  indicative  of  personal  life,  since 
only  as  that  life  is  "brought  forth"  does 
it  become  fully  personal. 

On  the  other  hand  many  scriptural 
passages  seem  to  suggest  that  personal 
life  is  deeper  than  viability,  the  time 
at  which  a  fetus  may  be  born  and  live. 
Heart,  blood,  mind,  and  breath  are 
signs  of  personal  life.  Biblically  the 
"heart"  refers  to  the  center  of  personal 
being.  "You  shall  love  the  Lord  your 
God  with  all  your  heart,  with  all  your 
soul,  and  with  all  your  might"  (Deut. 
6:5).  Blood  is  the  presence  of  life  and 
the  sign  of  the  covenant  between  God 
and  man  (Deut.  12:23).  The  mind  and 
the  strength,  thinking  and  moving  are 
evidence  of  life.  Soul  and  breathing  are 
closely  associated,  suggesting  that  full 
personhood   comes   with   breath.    Thus 


1-1-72    MESSENGER      13 


ANNUAL  CONFERENCE  WORKING  PAPER 


the  Bible  seems  to  suggest  multiple 
signs  of  personal  human  life,  not  just 
one.  The  body  and  the  person  are  in- 
separably joined  in  biblical  teaching  so 
that  the  latter  does  not  exist  without 
•  the  former.  ■   -      •  ■         •  .,  ■ 

The  Bible  also  places,  much  emphasis 
upon  the  promise  of  a  loving  God  and 
the  response  of  a  caring  community  as 
decisive  in  calling  forth  personal  hu- 
man life.  The  announcement  of  a  child 
to  be  bom  is  normally  a  time  of  joy 
and  thankfulness.    Signs  of  quickening 

.  and  movement  within  the  womb  height- 
en expectancy  for  the  coming  child. 
Sensitive  persons  are  moved  with  rever- 
ence in  the'  presence  of  a  growing  fetus 
(Psalm  139).  The  Bible  teaches  us  that 
the  earliest  fetal  life  is  precious,  but 
that  its  value  increases  as  it  takes  on 
more  of  the  qualities  of  personal  life 

■  that  are  present  at  birth. 

The  Bible  seems,  then,  to  suggest 
that  the  termination  of  fetal  life  is  seri- 
ously wrong,  but  not  as  wrong  as  the 
taking  of  fully  personal  life.  Such  a 
view-  is  implicit  in  E.xodus  21:22-25, 
w^Jere  the  causing  of  a  miscarriage  may 
be  rectified  by  a  payment  to  the  injured 
party.  Should  the  expectant  mother 
■die,  the  guilty  party  may  be  required 
to  make  compensation  by  giving  his 
own  life'.  It  is  therefore  ordinarily 
wrong  to  terminate  the  life  of  a  human 
fetus  because  the  fetus  is  potentially  a 
.  person,  and  because  personal  human 
life  is  sacred.  On  the  other  hand,  it  is 
not  murder  or  manslaughter  because 
the  fetus  is  not  yet  a  person.  Nothing 
we  find  in  the  New  Testament  would 
seem  to  alter  this  view.  ■       > 

The  compassion  we  learn  from  Jesus 
Christ  leads  us  to  give  of  ourselves  for 
the  well-being  of  others.  This  means 
that  an  expectant  mother  will  consider 
the  well-being  of  the  potential  life  she 
carries  as  well  as  the  well-being  of  oth- 
er children  she  may  have  to  be  more 
importiant   than   her  own   convenience. 


At  the  same  time  it  means  that  every 
Christian  is  moved  with  compassion  for 
those  who  undergo  an  unwanted  preg- 
nancy. We  are  brought  to  confess  those 
attitudes  that  condemn  and  control  oth- 
er persons.  We  are  motivated  to  work 
for  those  institutions  arid  services  that 
fulfill  life  and  that  contribute  to  a  com- 
munitv  wherein  all  children  are  wanted. 


Social  Considerations 

We  began  with  the  biblical  affirmation 
that  human  life  is  sacred.  This  affirma- 
tion does  not,  however,  resolve  the  eth- 
ical dilemma  concerning  the  quality  as 
well  as  the  fact  of  human  life.  Such 
a  dilemma  is  obvious  when  the  life  of 
a  mother  is  threatened  by  a  pregnancy. 
Most  Brethren  have  been  willing  to  al- 
low that  a  fetus  may  be  aborted  to  save 
the  life  of  the  pregnant  woman.  This 
seems  well  within  the  direction  of  bibli- 
cal teaching,  although  we  should  mar- 
vel at  the  love  of  a  mother  who  would 
voluntarily  lay  down  her  life  in  order 
that  her  child  might  be  born.  Surely 
no  one  should  be  required  to  do  so.  .  ■    ■■ 

The  dilemma  is  much  more  difficult 
when  the  threat  of  world  overpopula- 
tion is  considered.'  Various  population 
estimates  indicate  that  the  world  will 
be  intolerably  overpopulated  within  two 
or  three  generations  if  present  popula- 
tion trends  continue.  Is  the  threat  of 
overpopulation  with  attendant  starva- 
tion and  death  sufficient  reason  to  re- 
sort to  abortion?  Reverence  for  human 
life  should  lead  Christians  to  use  con- 
traceptive methods  that  are  effective 
prior  to  or  during  the  earliest  days  of 
pregnancy.  The  church  should  encour- 
age everyone  to  become  well  ac- 
quainted with  the  safe  medical  use  of 
such  methods.  Only  with  the  failure 
of  such  contraceptive  methods  might 
one  consider  abortion,  which  in  itself 
is  never  desirable,  and  only  then  when 
overpopulation  poses  a  serious  danger 
and   personal   threat    to    those    already 


born  as  well  as  those  about  to  be  born. 
Surely  such  may  be  the  case  in  many 
places  in  the  world  today. 

The  moral- dilemma  of  abortion  is 
complicated  by  the  fact  that  abortion 
is  not  nearly  so  available  to  the  poor 
as  it  is  to  those  who  are  not  poor.  It 
is  hardly  just  or  compassionate  to  en- 
force strict  abortion  laws  against  those 
who  cannot  afford  to  do  anything  but 
comply.  The  dilemma  is  also  compli- 
cated by  the  fact  that  many  hundreds 
of  women  have  lost  their  lives  in  recent 
years  ■  because  of  attempts  at  self-in- 
duced abortion,  or  because  of  illegally 
obtained  abortions.  An  indirect  impli- 
cation of  Exodus  21:22-25  is  that  legal 
and  hygienic  facilities  ought  to  be  avail- 
able so  that  such  women  do  not  lose 
their  lives. 

There  are  many  instances  in  which 
a  woman  may  find  the  birth  of  a  child 
wholly  unbearable.  The  family  may  al- 
ready be  so  poor  that  they  are  starving 
or  otherwise  deprived.  The  child  may 
be  defective  and  require  care  and  ex- 
pense that  the  pregnant  woman  with 
her  husband  is  wholly  unable  to  give. 
One  cannot  move  from  the  sacredness 
of  human  life  to  the  principle  that  a 
woman  and  her  husband  must  undergo 
the  extreme  sacrifices  required  by  an- 
other birth.  On  the  other  hand  when 
fetal  life  is  so  reverenced  and  potential 
human  life  is  so  loved  that  a  woman 
and  her  husband  do  voluntarily  and 
wholeheartedly  make  such  sacrifices, 
then  the  church  can  give  thanks  and 
celebrate  God's  compassionate  Spirit 
among  us.  Fetal  life  may  never  lightly 
be  sacrificed  to  our  own  convenience 
or  whim. 

If  young  women  and  men  are  to 
have  a  real  choice  regarding  pregnancy, 
then  they  must  have  instruction  about 
the  sacredness  of  human  sexuality,  ac- 
curate information  about  methods  of 
contraception,  and  persons  to  whom 
they  can  turn  for  counsel.  Further- 
more, a  woman  who  carries  an  un- 
wanted pregnancy  will  have  a  real 
choice  only  if  counsel  about  adoption 
and  other  options  is  available.  If  the 
church  is  really  concerned  about  hu- 
man life,  it  must  provide  facilities  for 
the  care  of  such  women  and  their  chil- 
dren, counseling  services,  as  well  as 
a  climate  of  support  within  the  con- 
gregation. 


14      MESSENGER    1-1-72 


Medical  and  Counseling  Considerations 


Medical    science   views   human   life    in 
.  various    ways.     Human    life    has    been 
seen  by  some  simply   in  the   potential 
of  ovum  or  sperm,  by  others  as  begin- 
ning   with    fertilization     (conception), 
..;  and  by  yet  others  as  the  capacity  for 
'  ,;•  personal   interaction.    Prior  to  interac- 
tive functioning,  human  life  is  not  eas- 
ily   distinguished    from    animal    life  ^- 
yet,  when  can  we  say   interaction  be- 
gins? The  distinction  between  mere  ex- 
istence and  a  distinctly  personal  quality 
in  life  is   universal.    Neither  in  terms 
-  of  any  one  point  in  time  of  develop- 
ment nor  in  any  other  measurable  qual- 
•,  ity  can   science   provide   the   definition 
of  this  discrimination.    Scientifically  as 
well  as  biblically,  it  seems  most  mean- 
ingful to  view  human  life  as  a  sacred 
gift  that   appears   within   a  continuum 
or  developmental  process. 

Modern     contraception     has     made 
pregnancy    a    relatively   deliberate    and 
free   option   for  many   persons   in   our 
society.    The  risk  to  life  and  physical 
■    health  of  the  mother  as  a  consequence  • 
■v.-   of  pregnancy  and  delivery  is  now  small; 
the  physical    risk   accompanying  medi- 
cally ethical  abortion  procedures  in  the 
first    trimester   of   pregnancy    is    much 
smaller.    This  risk  increases,   however, 
as   pregnancy   progresses.     In   contrast, 
the  risk  to  health  and  life  due  to  clah- 
'■    destine,     unhygienic,     often     desperate 
„:'  abortion  procedures  at  the  present  time 
;;..  is  exceedingly  high,  and  there  are  many 
:'■'   hundreds    of    needless    deaths    yearly. 
Further  technological   advances   in  the 
■  utilization       of       intrauterin       devices 
'.'"   '(lUDs),   the   "morning-after"   pill,   and 
. :     the  seemingly  imminent  appearance  of 
_.    effective  oral  medication  that  will  abort 
.  .  by  chemical  means  in  the  earliest  stages 

■  ■;   of  pregnancy,  promise   to  make   it  in- 

•  creasingly  difficult  to  delineate  contra- 
i..    ception  from  abortion.    Existing  public 

laws  with  respect  to  abortion,  therefore, 
■•    may  well  become  increasingly  irrelevant 

•  and  unenforceable. 

Technical   discoveries   about  the   ge- 

,,~.  netic   and    congenital    abnormalities   of 

human  development  have  increased  the 

■  ^'  possibility  of  detecting  carrier  states  of 

•  defective   genes   and   chromosomal   de- 
..;    fects  and  of  predicting  such  disease  in 

/    potential    offspring.      Such    conditions 


may  sometimes  be  diagnosed  in  mid- 
pregnancy,  but  not  before.  Genetic 
counseling  considers  the  degree  of  risk 
involved,  the  seriousness  of  the  possible 
defect,  the  parents'  willingness  to  risk 
having  a  defective  child  in  the  hope  of 
having  a  healthy  one,  the  possibility  that 
a  defective  child  might  be  helped  by 
medical  or  surgical  procedures  to 
achieve  a  more  nearly  normal  life,  the 
possible  result  of  the  defect  on  the  life 
of  the  child,  on  other  members  of 
the  family,  and  on  society. 

Recent  psychological  studies  of 
women  who  undergo  therapeutic  (med- 
ically ethical)  abortion  have  not  sup- 
ported generally  held  beliefs  regarding 
the  emotional  stress  of  such  an  experi- 
ence. In  the  majority  of  cases,  general 
relief  or  a  brief  and  mild  guilt  reaction 
is  reported.  More  severe  disturbances 
appear  rarely.  The  psychiatrically  dis- 
turbed woman  who  undergoes  abortion 
seems  to  experience  no  loss  of  stability 
and,  sometimes,  even  improves.  Fre- 
quently expressed  beliefs  regarding  the 
occurrence  of  -  involuntary  infertility, 
difficulty  in  sexual  functioning,  as  well 
as  depression,  are  not  substantiated  by 
the  presently  available  evidence.  There 
is,  however,  continued  expression  of 
concern  by  psychiatrists  and  psycholo- 
gists about  adverse  effects,  short-term 
or  long-term,  individually  or  collective- 
ly, of  repeated  resort  to  abortion. 

Effective  research  has  yet  to  be  done 
to  clarify  the  real  psychological  and 
social  effects  of  changing  social  codes 
regarding  abortion  and  the  response 
that  large  numbers  of  persons  are  mak- 
ing to  these  changes.  Clinical  experi- 
ence with  persons  who  have  sought  il- 
legal abortion,  usually  in  a  context 
fraught  with  tension,  secrecy,  fear,  and 
real  risk  to  life  and  health,  reveals  fre- 


quent important  emotional  trauma  and 
suffering  about  the  experience.  It  ap- 
pears that  the  condemnatory  attitudes, 
compassionlessness,  and  profound  in- 
sensitivity  and  lack  of  understanding 
in  ourselves  and  those  around  us  lie 
at  the  heart  of  this  distress.  Many  of 
the  existing  criminal'  codes  give  sanc- 
tion to  these  same  attitudes  and  thereby 
contribute  to  the  tragic  human  suffer- 
ing that  often  accompanies  abortion. 

Psychological  studies  of  children  and 
of  family  life  have  brought  a  new  and 
increasing  concern  by  behavioral  scien- 
tists about  the  problems  of  the  "un- 
wanted child.'-'  Nearly  everyone  agrees 
that  being  unwanted  in  early  childhood 
is  devastating  to  the  development  of 
personality  and  is  the  cause  of  many 
behavioral  and  emotional  problems. 

Regarding  these  paradoxical,  com- 
plex, and  sometimes  conflicting  values, 
physicians  and  counselors  are  called 
upon  to  relate  to  the  person  first  of  all. 
They  are  asked  to  care,  and  to  care 
enough  that  they  "would  not  want  to 
control,  dominate,  or  manipulate  per- 
sons, but  rather  to  set  them  free  to 
grow  and  to  seek  out  their  own  highest 
purposes.  This  requires  a  highly  per- 
sonalized view  of  every  issue  and  every 
moral  choice.  It  also  requires  that 
counselors  and  physicians  must  be  able 
to  function  in  a  setting  that  can  reflect 
and  preserve  their  freedom  of  moral 
choice  and  that  is  consonant  with  their 
values  and  highest  purposes. 

Many  people,  including  those  in  the 
church,  have  tended  to  respond  distant- 
ly, impersonally,  and  judgmentally  to 
those  who  struggle  personally  with 
these  issues.  Even  when  no  longer  ex- 
pressed in  legal  prohibitions,  these  at- 
titudes tend  to  be  preserved  by  requir- 
ing   them    of    the    medical    profession. 


l-i-72    MESSENGER      15 


ANNUAL  CONFERENCE  WORKING  PAPER 


Professional  people,  as  well  as  their 
patients,  have  need  for  persons  of  great 
compassion  and  insight  who  will  under- 
take to  share  the  burden  of  moral  de- 
cision and  thereby  bring  a  fuller  hu- 
manity into  the  lives  of  all. 


A  Position  Statement 

Brethren  strongly  believe  that  all  hu- 
man life  is  sacred  and  that  personal 
life  is  the  fullest  expression  of  human 
life.  The  question  of  abortion  should 
therefore  be  discussed  within  the  con- 
text of  renewed  sensitivity  to  the  won- 
der of  personal  human  life  and  of  hu- 
man sexuality.  We  believe  that  abor- 
tion should  be  considered  an  option 
only  when  all  other  possible  alterna- 
tives lead  to  greater  destruction  of  per- 
sonal human  life  and  spirit.  We  rejoice 
with  those  who  voluntarily  give  birth 
at  great  personal  sacrifice.  Yet  we  also 
support  those  who  after  prayer  and 
consultation  find  abortion  to  be  the 
least  undesirable  alternative  available  to 
them  and  those  they  love.  We  believe 
that  such  persons  should  be  able  to 
make  their  decisions  openly,  honestly, 
and  without  the  burden  and  suffering 
imposed  by  an  uncompromising  com- 
munity. Furthermore  we  advocate  that 
all  who  seek  abortions  should  be 
granted  sympathetic  counsel  about  var- 
ious alternatives  as  well  as  the  health 
and  safety  of  publically  available  physi- 
cians and  hospital  care. 


Some  Implications   . 

It  is  vital  to  the  church  that  it  educate 
its  members  about  the  sacred  spiritual 
quality  of  human  life  and  human  sexu- 
ality, so  that  the  question  of  abortion 
may  be  considered  in  proper  context. 
The  church  should  provide  study  pack- 
ets, current  reading,  study  groups, 
church  school  classes,  workshops,  and 
personal  acquaintance  with  the  experi- 


ence of  those  involved  in  abortion  de- 
cisions. Much  further  education  re- 
garding sexual  relations,  family  plan- 
ning, the  meaning  and  practice  of  re- 
sponsible parenthood,  and  the  value  of 
persons  is  crucial  to' the  spiritual  and 
social  well  being  of  the  Brotherhood. 
This  effort  should  be  both  an  individual 
and  collective  responsibility.  The 
Brotherhood  should  support  other  or- 
ganizations such  as  Planned  Parenthood 
and  Clergy  Consultation  Service  in 
their  educational  efforts.        .    .  .. 

Responsible  parents  should  seriously 
consider  limiting  family  size,  since  over- 
population poses  a  very  real  threat  to 
the  whole  of  human  life.  However, 
contraception  and  voluntary  preventa- 
tive measures  such  as  vasectomy  are 
always  preferable  to  abortion  as  a  form 
of  birth  control.  ,    .\    ;._■         -,    .:. 

The  Brotherhood  should  do  every- 
thing it  can  to  make  it  possible  for  a 
mother  to  want  and  care  for  all  her 
children.  We  can  best  show  our  con- 
cern and  compassion  by  providing 
homes  for  women  who  do  not  want 
their  unborn  child  and  for  children  who 
are  unwanted.  We  need  to.  foster  a  fel- 
lowship of  families  and  counselors  who 
would  welcome  and  care  for  such  wom- 
en and  their  children. 

In  some  situations  abortion  is  per- 
haps the  least  undesirable  alternative 
available.  Decisions  in  such  situations 
are  most  nearly  genuine  when  made 
with  consideration  for  all  persons  in-. 
volved.  Such  situations  include  serious 
threat  to  the  lives  and  emotional  well- 
being  of  the  mother  and  her  family. 
The  precise  definition  of  circumstances 
must  be  left  to  the  mother,  the  father, 
the  physician,  the  pastor,  and  other  sig- 
nificant persons  in  whom  the  mother 
has  confidence.  (Situations  such  as 
rape,  incest,  and  malformation  of  the 
fetus  need  not  necessarily  lead  to  abor- 
tion if  they  do  not  seriously  threaten 
the  emotional  well-being  of  the  mother 
and  the  family.) 

Any  person  who  considers  an  abor- 
tion should  receive  the  best  counsel 
about  options  available,  including  adop- 
tion   and    foster    care.     Such    counsel 


should  encourage  her  and  those  close 
to  her  to  work  through  the  decision 
in  view  of  the  value  of  human  life,  the 
consequences  of  the  various  options 
available,  and  the  well-being  of  those 
most  directly  affected.  We  strongly  op- 
pose any  action,  direct  or  indirect,  by 
parents,  physicians,  the  state,  or  anyone 
else  that  would  compel  a  woman  to 
seek  an  abortion  against  her  will. 
When  abortion  is  performed,  it  should 
always  be  done  under  acceptable  medi- 
cal care,  and  as  early  in  the  pregnancy 
as  possible. 

Physicians  are  urged  not  only  to  con- 
sult with  their  medical  colleagues,  but 
also  to  seek  other  ways  to  share  the 
burden  of  moral  responsibility  so  fre- 
quently thrust  upon  them.  They  are 
encouraged  to  resist  the  inclination  to 
shoulder  the  weight  of  decision  in  isola- 
tion from  others  who  are  involved  and 
concerned.  The  meeting  of  minds, 
whenever  possible,  of  caring  persons 
most  involved  and  most  to  be  affected 
by  decisions  that  are  made,  gives  dig- 
nity, moral  sensitivity,  emotional  sup- 
port, and  personal  security  to  all  con- 
cerned. Any  physician  or  attendant 
who,  because  of  personal  moral  con- 
viction, chooses  not  to  perform  or  par- 
ticipate in  an  abortion,  however  legal, 
should  be  free  to  do  so  jn  good  con- 
science, and  should  receive  the  full  sup- 
port of  the  church.  We  urge  a  physi- 
cian with  such  convictions  to  refer  pa- 
tients who  may  desire  an  abortion  to 
another  competent  certified  doctor. 

Brethren  may  in  good  faith  work  for 
changes  in  laws  regulating  abortion 
practice.  Many  existing  laws  add  to 
the  guilt  and  degradation  of  life.  We 
support  those  who  conscientiously  act 
for  the  repeal  or  alteration  of  such  laws. 


(Members  o-f  the  Study  Committee 
on  Abortion  are  Laurcc  Hersch  Meyer, 
Taipei,  Taiwan;  Nancy  Rosenberger 
Faus,  Wichita,  Kansas;  Sonja  Griffith, 
Clearwater.  Fla.:  Donald  E.  Miller,  Oak 
Brook,  III.;  Terry  Murray,  Huntingdon, 
P<i.;  Marianne  Pittman,  Champaign, 
III.;  and  Dr.  Dennis  F.  Rupel,  River- 
side, Calif.) 


16      MESSENGER    1-1-72 


FOR  FURTHER  STUDY 

Pamphlets 

Eternity.  Evangelical  Foundation,  Inc., 
1716  Spruce  St.,  Philadelphia,  Pa. 
19103.    Feb.  1971.    SOt"' per  copy. 

Abortion:  A  Human  Choice.  Board  of 
Christian  Social  Concerns,  The  United 
Methodist  Church,  100  Maryland 
Ave.  NE,  Washington,  D.C.  20002. 
Order  ;P  11 50.  May  1971.  1-9  copies 
5Q(-  each.  10-24  copies  AZi  each.  25 
or  more  copies  AOi  each. 

Let's  Look  at  Abortion.  Council  for 
Christian  Social  Action,  289  Park  Ave. 
South,  New  York,  N.Y.  10010.  March 
1971.  50(;'  single  copy.  10-99  copies 
40c.    100  or  more  copies  ?!5<^  each. 

The  Right  to  Abortion:  A  Psychiatric 
View.  Group  for  the  Advancement  of 
Psychiatry,  419  Park  Ave.  South,  New 
York,  N.Y.  10016.  Vol.  VII,  No.  75, 
Oct.   1969. 

Books 

Who  Shall  Live?  Man's  Control  Over 
Birth  and  Death.  Prepared  for  the 
American  Friends  Service  Committee. 
Hill  and  Wang,  New  York.  1970. 
$1.75  paper. 

Birth  Control  and  the  Christian.  A  Prot- 
estant Symposium  on  the  Control  of 
Human  Reproduction.  Edited  by 
Walter  O.  Spitzer  and  Carlyle  L. 
Saylor.  Tyndale  House  Publishers, 
Wheaton,  111.  60187.    1969. 

The  Terrible  Choice:  The  Abortion 
Dilemma.  Bantam  Books,  1968.  Pa- 
per. 

Articles 

Clare  Boothe  Luce,  Two  Books  on  Abor- 
tion and  the  Questions  They  Raise. 
National  Review,  Jan.  12,  1971,  pp. 
27-33. 

E.  Spencer  Parsons,  Abortion:  A  Private 
and  Public  Concern.  "Criterion,"  a 
publication  of  the  Divinity  School  of 
the  University  of  Chicago,  Winter 
1971,  pp.   13-16. 

Paul  Ramsey,  Feticide/ Infanticide  Upon 
Request.  "Religion  In  Life,"  Summer 
1970,  pp.   170-186. 

Study  Packet 
A  packet  of  study  resources,  including 
selected  items  from  above,  is  available 
at  moderate  cost  and  in  quantities  from 
the  Annual  Conference  Offlce,  Church 
of  the  Brethren  General  Board,  1451 
Dundee  Avenue,  Elgin,  Illinois  60120. 
Several  of  the  individual  items  above 
also  may  be  obtained  from  the  Annual 
Conference  office  at  the  prices  indicated. 


Record  your  personal  response 

Discussion/Survey 
Checklist  on  Abortion 

The  following  checklist  may  serve  either  as  a  guide  for 
personal  study,  a  starter  for  group  discussion,  or  a  form  for 
responding  to  the  Study  Committee  on  Abortion.    In  looking 
ahead  to  final  revisions  of  the  report  appearing  on  pages  13-16, 
the  committee  earnestly  welcomes  the  reactions  and  com- 
ments of  Messenger  readers. 

1  Abortion  is  a  question  appropriate  for  the  church  to 
consider: 

n  Yes       D   No 

2  Human  life  should  be  considered  fully  personal  at 
the  time  of  (Check  one): 

D  conception       n     quickening'       n  viability' 
D   birth       n  some  other  time 

3  The  following  is  sufficient  reason  for  abortion 
(Check  any  number): 

D   threat  to  the  mother's  life 

□  threat  to  the  physical  health  of  the  mother 
D   rape 

D  incest 

n  fetal  deformity 

□  possibility  of  fetal  deformity,  e.g.  rubella 
D  threat  to  the  well-being  of  the  family 

n  threat  to  the  mother's  emotional  health 

D  threat  of  over-population 

n  the  desire  not  to  have  a  child 

D  other: 

4  Civil  law  should  continue  heavily  to  restrict  the 
practice  of  abortion,  as  it  now  does  in  most  states: 
D   Yes       D    No 

5  A  woman  has  the  sole  right  to  decide  what  happens 
to  a  growing  fetus  within  her  body:   n  Yes     'Z   No 

6  Every  woman  who  seeks  an  abortion  has  the  right 
to  full  medical  care:   nYes       n   No 

7  The  church  should  provide  more  teaching,  counsel- 
ing, and  other  services  regarding  attitudes  toward 
sex,  family  planning,  and  abortion  than  it  now  does: 
D  Yes       n   No 

(Place  in  envelope  and  return  to  the  Study  Committee  on 
Abortion,  Annual  Conference  Office,  1451  Dundee  Avenue, 
Elgin,  Illinois  60120.    Comments  may  be  included  on  separate 
sheets.) 

1  W  lien  moiioii  is  first  felt.    -Capable  of  sin"vi\ing  after  birth. 

1-1-72    MESSENGER      17 


Going  on  Faith 

in  in©  (jnSttO  Looking  at  Bethany  Brethren 

and  Garfield  Park  Connmunity 

hospitals  with  Gregg  W  Downey 


yi 


X 


-■-*si' 


[-.dU.^ 


,^/ 


M 


?ulrj: 


f*^f- 


^ 


^ 


"^^•■•'vf 


K?E^; 


i 


n  many  respects  Bethany  Brethren 
and  Garfield  Park  Community  hos- 
pitals are  models  of  what  health  care 
providers  in  a  ghetto  should  be. 
There  is  a  good  rapport  between  hos- 
pital management  and  the  community; 
care  for  the  indigent,  particularly  out- 
patient and  emergency  care,  is  provid- 
ed before  questions  are  asked  about 
money;  the  major  administrators  live 
in  the  area  and  thus  arc  intimately 
aware  of  their  neighbors'  problems. 

Unfortunately,  these  two  Chicago 
institutions  have  one  characteristic  in 
common  with  many  other  poverty-area 
hospitals:  a  continuous  state  of  near- 
bankruptcy.  "Unless  present  re- 
imbursement methods  are  improved," 
said  Vernon  Showalter,  executive  di- 
rector of  the  two  institutions,  "it's 
possible  that  these  hospitals  won't  be 
here  five  years  from  now."  Eighty 
percent  of  their  populations  are  pub- 
licly supported,  he  explained. 

In  1968,  the  two  hospitals  began  to 
unite  under  the  control  of  partially 
combined  boards  of  directors.  Mr. 
Showalter  recently  acknowledged  that 
the  move  has  not  been  financially  ad- 
vantageous. However,  he  said,  finan- 
cial health  was  not  a  primary  reason 
for  the  decision.  When  the  members 
of  Bethany's  board  voted  to  take  over 
Garfield  Park,  he  said,  they  had  recon- 
ciled themselves  to  taking  over  the 
mortgage  and  troubles  of  an  institution 
that  had  failed  in  a  long  and  debilitat- 
ing struggle  to  serve  white  patients 
with  white  doctors  in  an  almost  totally 
black  neighborhood. 

The  conditions  which  prevail  there, 
he  continued,  compelled  the  board  to 
flirt  with  ruin:  "The  board  feels  that 
for  as  long  as  we're  here,  we'll  do  what 
needs  to  be  done." 

Doing  what  needs  to  be  done  means 


providing  primary  inpatient  care, 
methadone  maintenance  for  heroin 
addicts,  jobs  and  training  for  unskilled 
community  residents,  day  care  for 
children  of  working  mothers,  and 
housing.  Because  such  a  wide  range  of 
services  is  necessary,  and  because 
Bethany  Brethren  is  an  institution  with 
only  67  beds,  it  was  obvious  to  the 
board  members  that  they  could  not 
allow  the  165  beds  and  the  facilities  of 
Garfield  Park  Hospital  to  be  lost  to 
the  community.  Thus  when  the  possi- 
bility of  consolidation  arose,  they 
agreed  to  do  it. 

Although  it  is  frequently  used, 
merger  is  not  precisely  the  word  that 
describes  what  happened  between  the 
institutions.  At  a  joint  meeting,  the 
members  of  Garfield  Park's  board  re- 
signed one  after  another  until  a  major- 
ity of  positions  had  been  vacated. 
Those  slots  were  filled  by  the  Bethany 
board  members.  The  turnover  took 
about  ten  minutes. 


I 


I  he  boards  are  now  composed  of 
members  from  both  affluent  areas  and 
the  immediate  community.   The  white 
members  are  primarily  business  execu- 
tives, although  some  are  professionals. 
Most  of  the  black  members  are  clergy- 
men and  social  activists,  but  some  are 
executives  and  one  is  a  circuit  court 
judge.  Among  the  total  of  thirty  mem- 
bers are  eleven  persons  who  serve  on 
both  boards.  Six  of  the  eleven  are 
black.   In  addition,  two  special  com- 
mittees of  the  boards  are  made  up  al- 
most entirely  of  community  residents 
from  all  walks  of  life.   Although  mem- 
bers of  these  committees  are  not  on  the 
boards,  they  have  the  power  to  set 
policy. 


Before  the  change.  Garfield  Park 
had  served  ten  percent  black  patients 
and  had  accepted  no  public  aid  recip- 
ients.  Presently,  almost  all  the  patients 
cared  for  at  both  hospitals  are  black. 

Mr.  Showalter  explained  that  Gar- 
field Park,  prior  to  the  turnover,  had 
been  mortgaged  to  finance  the  con- 
struction of  new  elevators  and  the  re- 
modeling of  the  building's  facade. 
These  improvements,  he  said,  were  a 
last  desperate  effort  to  hold  its  white 
physicians  and  their  patients.   The  ef- 
fort failed.  At  the  June  board  of  direc- 
tors meeting,  there  was  still  a  $400,000 
long-term  liability,  the  result  of  out- 
standing, first-mortgage  serial  bonds. 

This  was  the  heaviest  and  most  lin- 
gering burden  that  resulted  from  the 
turnover,  but  there  were  also  personnel 
problems  and  grave  breakdowns  in 
community  relations  that  had  to  be 
overcome  after  the  new  board  assumed 
control. 

The  medical  staff,  composed  pri- 
marily of  aging  white  physicians,  fer- 
vently desired  to  transfer  to  other  hos- 
pitals, Mr.  Showalter  said.  Many  were 
temporarily  thwarted,  however,  be- 
cause their  ages  impeded  their  migra- 
tion to  the  staffs  of  suburban  hospitals. 
Eventually  they  did  leave,  but  the  in- 
terim was  long  enough  to  allow  Gar- 
field Park  to  restaff  with  black  physi- 
cians and  young  white  doctors. 

Along  with  doctors  of  the  old  guard, 
veteran  paramedical  and  nonprofes- 
sional employees  began  an  exodus. 
Their  positions,  too,  had  to  be  refilled. 
Sometimes  vacancies  were  filled  by 
able,  energetic  persons  who  lacked 
nothing  but  the  experience  that  Mr. 
Showalter  said  is  nonessential,  but  gen- 
erally required. 

Apart  from  the  staff  problems,  black 
militant  groups  within  the  community 


1-1-72   MESSENGER      19 


had  grown  increasingly  resentful  of 
Garfield  Park's  patient  policies.  Nu- 
merous confrontations  occurred  before 
word  spread  through  the  neighbor- 
hoods that  the  hospital  had  a  new  mis- 
sion and  was  now  directed  by  residents 
of  the  community. 

Not  directly  related  to  the  joining  of 
the  two  hospitals,  but  a  problem  none- 
theless, is  the  $1 16,000  net  operating 
loss  for  the  first  half  of  1971.  Outpa- 
tient services  accounted  for  much  of 
that  deficit,  though  perhaps  more  wor- 
risome than  the  loss  itself  is  the  alarm- 
ing increase  of  bad  debts. 

"There  are  always  opportunists," 
said  Mr.  Showalter.  "The  word  got 
around  that  we  gave  care  first  and 
asked  about  money  later.  People  were 
giving  fictitious  addresses."  The  dam- 
age being  done  by  the  nonpayment  for 
outpatient  services  was  apparent  to  the 
board  members.  Even  though  they 
wanted  no  one  turned  away  for  lack  of 
funds,  they  were  realistic  enough  to 
see  that  their  entire  operation  was  be- 
jeopardized  by  people  who  had  the 
means  to  pay  but  weren't  payine;." 

"Here's  where  the  beauty  of  a  com- 
munity-controlled board  becomes  ob- 
vious," Mr.  Showalter  went  on.  "If  I 
had  decided  on  my  own  that  our  out- 
patient policies  needed  revision,  a 
great  hue  and  cry  would  have  arisen  in 
the  neighborhoods.  As  it  is,  the  board 
members  who  live  in  the  community 
can  explain  the  reasons  for  the  chang- 
es. There  will  still  be  grumbling,  but 
the  people  will  accept  the  necessity." 

The  5,850  patients  who  are  able  to 
pay  would  be  required  to  do  so,  how- 
ever. "A  great  majority  of  these 
patients  are  not  emergency  cases,"  Mr. 
Showalter  explained.  All  patients 
whose  conditions  do  not  involve 
trauma,  hemorrhage,  or  shock  are  now 
referred  to  the  credit  and  collection  de- 
partment before  they  receive  medical 
services:  "A  concerted  effort  is  being 
made  to  explain  to  these  patients  that 
the  hospital  needs  payment  for  its 
services,"  said  Mr.  Showalter. 

Another  fiscal  problem  faced  by  the 


ghetto  hospitals  is  a  chronic  one  — 
slow  reimbursement  by  government 
agencies.   This  has  plagued  Bethany 
Brethren  since  1966  and  now  affects 
Garfield  Park  as  well.   The  Illinois  De- 
partment of  Public  Aid  uses  the  same 
reimbursement  formula,  based  on  cost, 
that  Medicare  does.  "You  have  to  beg 
your  vendors  to  hold  off  for  four 
months  until  you  can  pay  the  bills," 
said  Mr.  Showalter.  The  penalties 
awarded  the  two  hospitals  come  in  the 
form  of  interest  on  unpaid  balances 
and  the  loss  of  early-payment  dis- 
counts. 

Neither  these  difficulties  nor  the  re- 
lated problem  of  less  than  full  pay- 
ment for  services  rendered  under 
Medicare  have  dissuaded  the  board 
from  accepting  government-supported 
patients.  "By  the  time  the  plaster  has 
fallen  off  the  walls,"  reflected  Mr. 
Showalter,  "somebody  will  come  up 
with  a  program  to  replace  Medicare 
and  Medicaid.   It's  a  question  of 
whether  we're  going  to  sit  here  half 
full  or  whether  we're  going  to  do  some- 
thing. Right  now,  we're  going  on 
faith." 


I 


his  trust,  universally  exhibited  at 
both  institutions,  that  God,  the  govern- 
ment, or  somebody  eventually  will 
provide  has  enabled  Bethany  Brethren 
and  Garfield  Park  hospitals  to  render 
exemplary  service  to  their  commu- 
nities. One  of  the  most  notable  of  these 
services  is  the  Bethany  Community 
Health  Center. 

The  neighborhood  health  center  was 
opened  on  a  shoestring  in  December 
1968.  With  a  grant  from  the  Sears 
Roebuck  Foundation  and  no  govern- 
ment money  at  all,  the  Bethany  Com- 
munity Health  Council  —  a  special 
committee  of  the  board  of  directors  — 
found  and  remodeled  a  grocery  store 
about  half  a  block  from  the  hospital. 

Three  primary  physicians  and  a 
dentist  from  Bethany's  medical  staff 
see  approximately  150  patients  a  day 


at  the  health  center.  Other  staff  mem- 
bers there  include  one  registered  nurse, 
one  visiting  community  health  aide, 
two  nurses'  aides,  one  dental  assistant, 
and  one  receptionist.  All  the  medical, 
paramedical,  and  nonprofessional  per- 
sonnel receive  salaries. 

Just  as  both  hospitals  benefit  from 
the  existence  of  the  health  center,  the 
joining  of  the  two  hospitals  has  proved 
economical  in  other  ways.  Most  sig- 
nificant are  the  savings  realized  by 
higher-volume,  consolidated  purchas- 
es. Although  no  precise  figures  are 
available  which  compare  previous  sep- 
arate costs  with  present  joint  costs,  Mr. 
Showalter  said  the  savings  have  been 
noticeable.  One  of  the  more  obvious 
economy  measures  is  the  practice  of 
using  a  single  staff  member  to  perform 
departmental  duties  at  both  hospitals. 

When  a  staff  member  who  was  in 
charge  of  one  department  takes  on  ad- 
ditional responsibilities  at  the  other 
hospital,  his  salary  is  not  doubled.  In- 
stead of  raising  the  salary  of  a  $10,000 
a  year  department  head  to  $20,000, 
the  staff  member's  annual  pay  goes  up 
to,  say,  $15,000,  Mr.  Showalter  ex- 
plained. 

The  caliber  of  the  individual  em- 
ployee has  more  to  do  with  the  suc- 
cessful execution  of  dual  assignments 
than  does  the  nature  of  the  jobs,  he 
added.  The  nine  positions  filled  by  the 
same  persons  at  both  hospitals  are: 
executive  director,  director  of  in-serv- 
ice education,  chief  pharmacist,  thera- 
peutic dietition,  laundry  manager,  se- 
curity chief,  public  relations  director, 
volunteer  services  director,  and  pur- 
chasing agent. 

Holding  one  job  but  serving  patients 
from  both  hospitals  and  the  commu- 
nity at  large  is  Thomas  Eversley,  direc- 
tor of  the  Bethany  Drug  Awareness 
Clinic.  Methadone  maintenance  is  the 
central  element  of  the  program.   "One 
of  the  requirements  for  acceptance  in 
the  program  is  that  a  person  must  have 
used  heroin  for  at  least  one  year,"  he 
said.  This  stipulation,  it  was  ex- 
plained, is  meant  to  dispel  the  oc- 


20     MESSENGER    1-1-72 


V.  Sliowalter:  Coinmimily  control  works 

casional  criticism  that  people  not  tlior- 
oughly  addicted  to  heroin  will  develop 
a  methodone  habit  as  a  result  of  their 
therapy.  "We  want  to  reach  hard-core 
addicts,"  said  Mr.  Eversley.  "In  the 
treatment,  we  take  urine  tests  three 
times  a  week  to  see  if  they  are  adher- 
ing to  the  program  or  reverting  to 
heroin."  Decisions  about  what  to  do 
with  backsliders  are  made  on  an  indi- 
vidual basis.  Sometimes  they  are 
talked  to  and  warned,  and  sometimes 
they  are  expelled  from  the  program. 
The  participants  themselves  have  a  lot 
to  say  about  which  course  of  action  is 
taken. 

Of  all  the  services  provided  by  the 
hospitals,  the  drug  awareness  clinic  has 
garnered  the  most  attention.  Not  long 
ago.  President  Nixon  sent  a  note  to 
"wholeheartedly  commend  the  prompt 
and  positive  effort"  the  hospitals  "have 
launched  to  turn  the  tide  in  an  area 
that  poses  an  unparalleled  threat  to  our 
society."  Secretary  of  Health,  Educa- 
tion, and  Welfare  Elliot  Richardson 
sent  a  letter  in  which  he,  too,  saluted 
the  "community-based  efforts  in  this 
area."  As  of  last  month,  those  words 
of  encouragement  were  all  the  support 
Bethany's  drug  program  had  received 
from  the  federal  government. 

It  costs  approximately  $50  per  ad- 
dict per  week  to  operate  the  sixty-par- 
ticipant drug  program,  according  to 
Clarence  Turner,  director  of  public  re- 
lations. So  far,  about  $10,000  has 


been  obtained  from  the  Church  of  the 
Brethren,  which  nominally  sponsors 
the  Bethany-Garfield  hospitals;  from 
the  Illinois  Drug  Abuse  Program,  and 
from  private  enterprise.  The  IDAP 
provides  only  $  1 5  per  addict  per  week, 
but  Mr.  Showalter  said  that  because 
there  are  hundreds  on  the  waiting  list, 
the  hospitals  plan  to  double  the  num- 
ber of  patients  in  the  program.  He 
pointed  out  that  heroin  addiction  is 
one  of  his  community's  gravest  con- 
cerns, because  it  has  a  direct  effect  on 
the  area's  crime  rate.  It  was  estimated 
that  there  are  3.000  addicts  in  the  two 
square-mile  area  served  by  the  hos- 
pitals. The  problem  is  not  safely 
tucked  away  in  the  ghetto,  however, 
said  Mr.  Turner:  "White  businessmen, 
repairmen,  and  journalists  have  to 
come  into  these  neighborhoods,  and 
there's  nothing  to  stop  the  addicts  from 
going  into  the  white  community  to  get 
money  for  dope." 

Mr.  Eversley  explained  that  along 
with  methodone  treatment,  addicts  re- 
ceive emotional  counseling  and  train- 
ing in  marketable  job  skills.  The  job 
training  of  these  and  other  unskilled 
patients  is  administered  by  Meteor,  a 
private  firm  with  headquarters  in 
Washington,  D.C.  A  grant  from  the 
Department  of  Labor  is  used  to  finance 
the  Meteor  office  at  Garfield  Park 
Hospital.  The  hospitals  themselves 
have  been  successful  in  providing  jobs 
for  former  addicts  and  other  "unem- 
ployable" patients. 

Accepting  responsibility  for  educat- 
ing and  employing  patients  is  not  a 
common  practice  among  hospitals  to- 
day, but  George  Bruno,  Garfield 
Park's  administrator,  said  that  such 
functions  increasingly  must  be  as- 
sumed: "All  of  us  are  becoming  aware, 
I  think,  that  a  patient's  economic  and 
social  conditions  markedly  affect  his 
health.   It's  not  much  different  from 
how  we  learned  that  his  psychological, 
not  just  his  physical,  condition  is  im- 
portant." 

The  immediate  future  promises  an 
even  tighter  mesh  between  the  two  in- 


stitutions. It  is  anticipated  that  by 
drawing  the  operations  of  the  hospitals 
nearer  and  nearer,  additional  econ- 
omies will  be  accomplished,  said  Mr. 
Bruno.  Eventually,  the  institutions  wiU 
have  a  single  board  of  directors  and 
one  medical  staff.  Today,  there  is  a 
staff  for  each  hospital  with  a  combined 
membership  of  fifty  physicians. 
Twenty  of  those  doctors,  however, 
serve  on  both  staffs.  Another  impor- 
tant factor,  for  which  details  have  yet 
to  be  resolved,  is  the  affiliation  with 
Rush-Presbyterian-St.  Luke's.  It  is 
hoped  that  this  larger  medical  complex 
can  provide  higher-echelon  medical 
care  and  education  to  the  smaller  hos- 
pitals, said  Mr.  Showalter. 


I 


Ihere  is  also  a  plan  to  construct  a 
3()0-bed  community  hospital.  Federal 
officials  have  indicated  that  Hill- 
Burton  funds  could  be  made  available, 
but  definite  plans  depend  on  whether 
the  hospitals  can  raise  the  percentage 
of  the  building  cost  that  is  required 
under  the  federal  program. 

Although  the  hospital  project  prob- 
ably won't  come  to  fruition  for  several 
years,  said  Mr.  Showalter,  the  board  is 
already  at  work  on  a  long-range  blue- 
print for  a  comprehensive  health  care 
delivery  system  for  the  community.   A 
second  neighborhood  health  center,  to 
be  located  at  the  Garfield  Park  Hos- 
pital, is  in  the  planning  stage.  The 
third  and  fourth  floors  of  Bethany 
Brethren  are  to  become  a  fifty-bed  ex- 
tended care  facility,  and  a  sLxty-bed 
skilled  nursing  home  unit  is  to  be  built 
on  the  fifth,  sixth,  and  seventh  floors  of 
Garfield  Park.  A  ten-bed  detoxifica- 
tion unit  for  alcoholics  and  drug  ad- 
dicts as  well  as  a  twenty-five-bed  inpa- 
tient mental  health  unit,  which  will  en- 
large and  alter  the  unit  now  leased  by 
the  Illinois  Department  of  Mental 
Health,  are  also  being  planned  for 
Garfield  Park. 

Mr.  Showalter  said  that  state  and 
federal  officials  have  acknowledged 


1-1-72    MESSENGER     21 


^ 


Seek  and  you  will  find  the  fifth  gospel  by  Jesus: 
word  pictures  from  his  toiling  years.  His  seminary 
was  the  carpenter  shop,  which  gave  him  illustra- 
tions for  teaching. 

See  him  split  logs  into  beams  for  compassion- 
ately fitted  yokes.  In  ox  cart  days  carpenters  often 
lived  with  farmers  for  whom  they  built.  Follow 
Him,  sometimes  sloshing  over  hills  in  storm 
drenched  darkness,  as  he  helps  seek  stray  sheep. 

Will  you  find  illustrations  from  making  spear 
shafts  or  parts  for  war  chariots  or  catapults?  He 
built  for,  not  death,  but  life,  munitions  of  peace. 

The  book's  introduction  was  written  by  the  late 
Bethanv  \'ice-president  Warren  W.  Slabaugh,  au- 
thor of  THE  ROLE  OF  THE  SERVANT. "    750 


the  urgent  need  for  more  diversified 
and  better  care  facilities  in  Chicago's 
west  side  ghetto.  Despite  the  hospitals' 
current  bleak  circumstances,  there  are 
indications  that  funds  may  be  forth- 
coming for  all  or  several  of  these  proj- 
ects, he  said.  The  unofficial  attitude 
among  the  executives  is:  "Demon- 
strate that  it  can  be  done,  and  the  mon- 
ey to  pay  for  it  will  turn  up." 

Officials  at  both  hospitals  agree  that 
the  single  factor  most  responsible  for 
the  continuing  survival  of  their  institu- 
tions has  been  total  community  control 
and  avid  community  support.  Unlike 
many  hospitals,  Bethany  Brethren  and 
Garfield  Park  experience  little  em- 
ployee dissatisfaction,  and  there  is  no 
union.  The  picture  is  so  much  in  con- 
trast to  the  rule,  in  fact,  that  recently 
an  employee  group  collected  $500 
among  themselves  and  donated  it  to 
the  hospitals.   Neither  are  these  institu- 
tions surrounded  by  a  hostile,  destruc- 
tive population.   There  is  a  working 
rapport  with  the  same  militant  black 
groups  that  have  put  other  health 
facilities,  such  as  Chicago's  Jewish 
Home  for  .Aged,  out  of  business. 

Mr.  Showalter  revealed  his  secret 
for  reaching  accord  during  confronta- 
tions: "Get  the  most  foul-mouthed  one 
with  the  headband  and  the  zip  gun, 
and  invite  him  to  join  the  board  of 
trustees.   He  won't  come  on,  of  course. 
He's  too  smart  for  that,  because  once 
he's  on,  you've  got  him.   You'd  start 
showing  him  budgets.   He'd  have  to 
shut  up  and  help,  and  he  won't  do 
that." 

The  hospital  executive  said  the  day 
is  gone  when  health  experts  could 
make  all  the  decisions,  establish  all  the 
programs,  and  confer  them  on  the  peo- 
ple: "No  suburban  community  would 
put  up  with  that  kind  of  missionary 
activity,  and  30U  can  be  sure  that  the 
new  awareness  in  the  inner  city  ghettos 
is  going  to  bring  it  to  a  screeching  halt 
there,  too."   D 


rop\TiRht  1971  In'  McOriiw-Hill.  Inc.    Rcpriulcfl 
bv  pcrnii*;sinn  from  Mniirrn  Hnsfntal.  .^^gnst 
1971.   All  rights  rcscl\C(I. 


Ib)©©k  [fO'^DS^^g 


CREATE  AND  CELEBRATE,  by  Jay  C.  Rochelle. 
Fortress   Press,    1971.     124    pages,    $2.95   paper 

CONTEMPORARY  WORSHIP  SERVICES:  A 
SOURCEBOOK,  by  James  L.  Christensen. 
Revell,    1971.     256    pages,    $5.95 

VENTURES     IN      WORSHIP      and      VENTURES      IN 

WORSHIP  2,  edited    by    David  James   Randolph. 
Abingdon,    1969,    1970.     $1.50   paper 

One  of  the  new  centers  of  attention 
and  experimentation  in  the  church  is  in 
the  area  of  worship.  Booi^s  on  the  mean- 
ing and  mode  of  worship,  books  on  sug- 
gested patterns  for  worship,  books  of 
worship  resources  are  springing  up  hke 
lovely  crocuses  through  the  brown  earth 
of  a  long  and  barren  winter.  Life  is 
beginning  to  enter  a  most  unlikely  arena, 
the  sanctuary.  Celebration  is  its  name 
and  joy  is  its  motivation. 

Jay  C.  Rochelle's  book.  Create  and 
Celebrate,  states  clearly  some  reasons  for 
the  needed  change  in  worship  patterns. 
He  then  presents  some  guidelines  for 
making  changes  and  offers  some  helpful 
resources. 

Chapter  headings  include  "Why  Both- 
er?", "Kicking  and  Screaming  Our  Way 
Into  Now,"  and  "Putting  Your  Thing 
Together."  These  three  chapters  deal 
with  the  need  for  change,  the  struggle 
with  change,  the  way  to  change  worship 
patterns.  He  does  so  with  sensitivity  to 
the  need  of  some  persons  for  the  familiar 
as  well  as  the  need  of  others  for  creative 
celebration.  He  offers  specific  sugges- 
tions for  the  implementation  of  new  wor- 
ship formats. 


Celebration  is  t/ie  name, 

joy  thie  motivation 


Reading  this  book  written  by  a  Luther- 
an and  remembering  my  wife's  reaction 
to  a  course  in  "Worship  and  Liturgy" 
taught  by  a  Lutheran  makes  me  want  to 
caution  the  Brethren  that  this  book  is 
written  from  a  Lutheran  worship  tradi- 
tion. This  does  not  necessarily  limit  its 
value  to  us.  It  might  actually  enhance 
its  worth. 

Create  and  Celebrate  is  a  useful  book 
for  those  who  ha\e  the  courage  to  chal- 
lenge familiar  patterns  of  worship  and 
put  in  their  place  more  creative  ways 
of  celebrating  our  li''e  in  Christ.  The 
author  comes  down  hard  on  the  need 
to  understand  what  worship  is  before 
any  change  is  made.  He  outlines  and 
evaluates  the  five  essentials  of  worship: 
awareness,  confrontation,  commitment, 
celebration,  new  awareness. 

"Worship,"  he  says,  "continually  frees 
us  from  the  past  to  live  in  the  present 
in  expectant  hope  for  the  future." 

I  like  that  and  am  encouraged  by  this, 
"Probably  the  most  we  can  expect  from 
our  worship  life  is  that  we  will  hit  'highs' 
sometimes." 

This  book  would  be  particularly  help- 
ful to  persons  with  worship  responsi- 
bilities who  are  trying  to  understand  how 
this  new  surge  to  celebrate  fits  into  where 
they  are  or  ought  to  be. 

Christensen's    Contemporary    Worship 


Services  and  Ventures  in  Worship  and 
Ventures  in  Worsliip  2  both  edited  by 
Da\id  James  Randolph  for  the  Commis- 
sion on  Worship  of  the  United  Method- 
ist Church  are  excellent  resources  for 
worship  leaders  who  want  to  experiment 
but  are  at  a  loss  for  "handles."  All  three 
of  these  compilations  have  suggestions 
for  every  segment  of  worship  from  the 
"Call  to  Worship"  to  the  "Benediction." 
They  also  include  worship  services  for 
all  kinds  of  special  occasions,  such  as 
communions,  weddings,  funerals,  and 
numerous  special  days  and  emphases. 
And  the  beauty  of  it  is  that  all  these 
resources  are  so  adaptable  and  yet  fresh. 
They  become  the  spark  which  ignites 
the  fire  of  one's  own  creativity. 

While  Contemporary  Worsliip  Services 
is  in  book  form,  the  Ventures  in  Worship 
series  are  loose  leaf  on  standard  8'/2  x 
1  1  paper  to  fit  a  three-ringed  notebook. 
Pastors  receiving  "Agenda"  material  can 
put  worship  material  found  there  under 
the  proper  headings  in  the  Ventures 
series. 

All  of  these  books  and  compilations 
of  resource  materials  would  be  a  valuable 
addition  to  any  pastor's  library  as  well 
as  to  the  church  library  where  other 
persons  responsible  for  worship  experi- 
ences could  find  ready  assistance.  — 
P.^UL  E.  Alwine 


We're  Going  Computer  .   .   . 

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and  your  patience  as  the  new  system 
goes  into  operation. 


HIS  FINEST  WEEK 


By  James  Roy  Smith 

Revealing  the  abiding   lessons  of  Holy 
Week,  this  new  book  projects  a  day-by- 
day  look  at  Jesus'  last  week  on  earth, 
and  shows  by  His  life  and  death  and 
resurrection  that  nothing  —  neither  life 
nor  death  —  can  separate  us  from  God. 
$1.25  each;  10  or  more,  $1.00  each. 

Order  NOW  for  Pre-Easter  reading. 

The  Upper  Room 

1908  Grand  Ave.      Nashville,  Tenn.  37203  , 


1-1-72    MrSSENGER      23 


JAN      FEB       MAR      APR       MAY      JUN 


Week  of 
Prayer  for 
Christian 
Unity 


Utl 


Fund 
for  the 
Americas 
Offering 

m 

Ash 
Wednesday 


First 
Sunday 
of  Lent 


Brotherhood 
Week 


World  Day 
of  Prayer 


One  Great 
Hour  of 
Sharing 


Easter 


Palm 
Sunday 


3© 

Maundy 

Thursday 


National 
Christian 
College 
Day 


May  Fel- 

Children's 

lowship  Day 

Day 

7 

m 

Rural  Life 

Father's 

Sunday 

Day 

7°M 

27 

National 

Annual 

Family 

Conference 

Week 

begins 

M 

Mother's 

Day 

Good  Friday 

Pentecost 

Annual  Con- 
ference 
Offering 
Emphasis                                                1 

Memorial 
Day 

24     MESSENGER    1-1-72 

JUL       AUG       SEP       OCT      NOV      DEC 


Annual 

Conference 

ends 


Christian 

Citizenship 

Sunday 


Pastoral 
Year  begins 


Labor 
Sunday 


Worldwide 
Communion 


Worldwide 
Mission 
Offering 
Emphasis 

Church 

Year 

begins 


Layman's 
Sunday 


Peace 

Emphasis 

Sunday 


World 

Community 

Day 


World 

Temperance 

Day 


m 

Universal 

Bible 

Sunday 


iK 


Thanks- 
giving Day 


First  Sunday 
in  Advent 


2^ 

Christmas/ 

Achievement 

Offering 

Emphasis 


Christmas 
Day 


&i 


Fiscal  Year 
ends 


Reformation 
Sunday 


(Q)[b@®[rws][rii(g@@  'S©  ©©iniSDdloir 


1-1-72   MESSENGER     25 


'\  have  a  clannish  feeling  and  real  love  for  the  Church  of  the  Brethren' 


DALE  BROWN,  MODERATOR 
From  12 

tell  them  why  you  don't  agree. 

"I  think  that  part  of  my  rapport  with 
conservatives  has  been  that  I'm  willing 
to  take  them  seriously." 

Part  of  it  has  been  also  that  on  some 
church  matters,  such  as  his  opposition 
to  connecting  changes  in  baptism  and 
the  love  feast  with  home  mission  strat- 
egy and  his  serious  questioning  of  the 
validity  of  union  with  other  Prot- 
estant denominations,  he  has  found 
himself  in  agreement  with  many  con- 
servatives on  what  should  be  done  — 
though  perhaps  his  reasons  have  been 
different  from  theirs.  He  opposed  open- 
ing up  baptism  and  the  love  feast,  not 
because  he  considered  every  last  ele- 
ment of  detail  to  be  so  sacred,  but  be- 
cause he  thought  it  a  poor  principle 
to  try  to  attract  members  simply  by 
trying  to  become  like  everyone  else. 

The  result  is  that  Dale  thinks  he  has 
some  friends  he  may  not  deserve,  and 
deserves  some  other  friends  he  doesn't 
have.  "Many  people  who  liked  mc  be- 
cause of  the  issue  of  church  union 
would  not  like  me  so  well  if  they  really 
knew  me,"  he  said.  "I  feel  that  pretty 
strongly.  Other  people  —  some  lib- 
erals —  who  really  despise  me.  I  think 
would  like  me  better  if  they  really  knew 
me."  he  laughed.  "So  it  works  both 
ways." 

"One  of  the  notes  that  needs  to  he 
sounded  is  a  revival  of  tlie  liililical 
command,  'Release  the  captives  and 
visit  those  who  are  in  prison.'  " 

Dale  told  how  he  had  tried  to  get 
permission  to  visit  young  Brethren  who 
are  in  prison  for  opposing  the  war  and 
the  draft.  Permission  has  not  been 
easy  to  obtain,  but  he  expects  to  get 
in  to  visit  both  Brethren  and  non- 
Brethren  prisoners. 

"It  is  really  strange."  Dale  said, 
"how  even  those  who  are  fundamental- 
ists overlook  some  of  the  commands  — 
and  this  is  one  that  both  the  liberals 
and  the  fundamentalists  really  have  all 
neglected. 


"We  all  ha\e  a  tendency  to  take  lit- 
erally some  things  and  not  so  literally 
others.  I  feel  personally  hurt  some- 
times when  Brethren  fundamentalists 
will  reject  some  of  us  because  of  our 
heresies  in  thought,  but  then  turn 
around  and  embrace  someone  who 
doesn't  believe  in  many  of  the  things 
the  Brethren  believe  in  —  like  the 
anointing  service  and  the  love  feast. 
Carl  VIcIntyre,  and  some  people  like 
him,  baptize  infants.  And  though  some 
of  the  conservative  Brethren  wouldn't 
think  of  doing  that,  they  would  still 
take  his  word  over  the  word  of  some 
other  Brethren." 


Having  grown  up  in  a  large  city, 
where  his  contacts  as  a  boy  were 
largely  outside  the  church.  Dale  did  not 
experience  the  narrow  legalisms  and 
provincialisms  that  he  thinks  oppress 
young  people  in  some  of  the  churches. 
Such  young  people  often  find  their  lives 
broadened  as  they  begin  to  establish 
broader  contacts  beyond  the  church. 
The  opposite  was  true  for  Dale;  the 
best  thing  that  happened  was  to  come 
into  the  intimate  life  of  "camps,  insti- 
tutes, and  other  Brethren  gatherings." 

"I've  been  at  that  long  enough  so 
that  I  have  tremendous  clannish  rela- 
tionships. When  I  go  to  a  place  where 
I've  never  been  before.  I  think,  'Now 
whom  do  I  know  here?'  and  I  won't  be 
able  to  think  of  anybody.   But  after  I 
get  there  I  will  discover  I  know  fifteen 
or  twenty  people,  from  some  church  or 
gathering  where  we've  been  together 
before. 

"I  do  have  a  real  love  for  the  Church 
of  the  Brethren.  This  feeling  has  been 
contagious.  People  have  sensed  this  — 
that  I  do  love  the  church  —  because 
when  I  get  in  a  local  gathering  I  really 
do  have  a  genuine  appreciation  for  the 
people.   And  I've  had  this  from  the 
very  beginning." 

Among  local  groups  Dale  accepts 
the  hospitality  offered,  and  can  make 
himself  as  comfortable  in  a  bed  on  the 
floor  as  anywhere.  He  credits  his  par- 


ents for  this;  they  could  always  go  into 
anybody's  home  to  eat  or  sleep,  no 
matter  what  the  conditions.   As  he 
talks,  his  voice  conveys  the  affection  in 
which  he  holds  his  many  hosts. 

On  the  other  hand  he  often  assails 
the  church,  "not  because  I  dislike  it, 
but  because  I  like  it  so  much  I  want  it 
to  get  back  to  its  roots." 

Dale  said  that  recently  a  young  man 
had  buttonholed  him  and  said.  "My 
father,  a  conservative  and  member  of 
the  Brethren  Revival  Fellowship, 
comes  home  from  Conference,  and  he 
tells  me  how  much  he  likes  you  —  but 
I  know  some  Bethany  Seminary  stu- 
dents, and  they  tell  me  how  much  they 
like  you.  I  can't  put  these  things  to- 
gether." 

"And  then  he  said."  Dale  chuckled, 
"then  he  said,  'Something's  phoney!' 

"Because,  you  see.  he  got  the  radical 
side  of  me  from  the  seminary  stu- 
dents." Dale  explained,  "but  his  fath- 
er's enthusiasm  seemed  to  him  to  be 
recognizing  just  the  opposite. 

"I  told  him  the  only  way  you  could 
fit  them  together  is  that  I  talk  about 
the  biblical  faith,  and  his  father  likes 
that,  but  the  college  students  like  the 
implications  of  that  faith." 

Thus  is  the  paradox  of  Dale  Brown 
as  seen  by  others.  The  first  paradox 
was  Dale  as  he  sees  himself  —  a  man 
blessed  beyond  his  deserving,  happy 
with  his  lot.  yet  feeling  in  confiict  over 
world  issues  with  many  people  whom 
he  basically  likes.  The  second  para- 
dox, of  Dale  Brown  as  others  see  him. 
is  a  man  whose  strict  interpretation  of 
the  Bible  brings  him  into  sympathy 
with  conservatives  and  into  action  with 
radicals.  Starting  from  a  strict  biblical 
base,  and  trying  to  be  true  to  it,  he 
often  discovers  both  his  support  and 
opposition  in  strange  quarters. 

If  Dale  savors  the  unexpected  ways 
that  others  have  got  things  put  to- 
gether, I  can  admire  the  more  unusual 
way  that  he  has  put  his  thing  together. 
His  warm-hearted  allegiance  to  the  old 
teachings  is  an  inspiration  to  me  — 
and  others.  D 


J6      MESSENGER    11 -72 


Deaths 


Abey.    Hermbcrt,    Ambler.    Pa.,    on    July    26. 

1971,  aged  09 
Argabright,  Virginia  R..  Lccton.  Mo.,  on  Julv 

15.   1971.  aged  90 
Benton.  Laura.  Eden.  N.C..  on  Sept.   13.   1971. 

aged  93 
Brandt.     Martha     O..     Mc.Misler\  iUe.     Pa.,    on 

June  8.   1971,  aged  71 
Brindle,   Kathr\n.   Leinastcrs,   Pa.,  on   June  6, 

1971.  aged  87 
Brown.   Mrs.  Charles.  Eden.  N.C..  on  Sept.  5. 

1971.  aged  90 
Brown.    >rarv.    Martinsburg.    Pa.,   on    Jinie   6. 

1971.  aged  82 
Burns.    Paul.    Flora.    Ind..    on    -^ug.    4.    1971. 

aged  72 
Casslcr.    Ida    M..    Goshen.    Ind..    on    .^ug.    16. 

1971.  aged   104 
Clapper.  John   F..  Hollidavsbiirg,  Pa.,  on  .Aug. 

5.    1971.  aged  87 
Connaughty.  Irene  Lewis.  Lewiston.  Minn.,  on 

July  12.  1971.  aged  85 
Conway.    Cora.    Mount    Morris.    111.,    on    June 

30,  1971.  aged  79 
Cottle.   Charles   A..   E\eretl.    Pa.,   on   Jidy    22. 

1971.  aged  42 
Cripps.  Jacob  A.,  Salem.  III.,  on  June  15.  1971. 

aged  83 
Crouse.  Larrv  L..  M\crstown.  Pa.,  on  .Aug.   16. 

1971.  aged  21 
Crull.   Sarah.    Huntington.    Ind..   on   June   27, 

1971,  aged  75 
Da\is.   AUie.    Bellefontaine.  Ohio,  on    June   7, 

1971,  aged  82 
Da\is.   Mar\.   Mount    Mortis.   111.,   on    Jiuie   14. 

1971.  aged  90 
De\ier.  Lelia  Click.   Bridgewatcr.  \'a..  on  Jtd\ 

22.   1971,  aged  86 
Diehl.    Lillie.    Penn    Laird.    \'a..    on     ]uU     18. 

1971. 
Frev.  Clarence  C.  York.  Pa.,  on  Jul\    12.   1971. 

aged  83 
Garvick.    Haltie.    Spring    (hoxc.    Pa.,   on    |une 

21.   1971,  aged  72 
Gingrich.  Lucy.  Bethel.  Pa.,  on  Aug.  22.  1971. 

aged  70 
Gripe.    Charles    E..    Battle    Creek.    Mich.,    on 

Sept.  27,   1971.  aged  63 
Hackbarth,   Marzatta,  Dixon,   III.,  on    Jidv    Ifi. 

1971.  aged  47 
Heaston.    Mary.   Dearborn,    Mich.,    on   June   5, 

1971.  aged  79 
Henning.  Ruth,  .Anibler,  Pa.,  on  jiih  26.  1971. 

aged  69 
Idle.    Clarence.    Lafayette,    Ind,.    on    Julv    22. 

1971.  aged  77 
Jones.  Robert   E.,    Polo.   111.,   on   Jidv   9,    1971. 

aged  55 
Kessler.  Alfred  C.  Mount  Morris.  III.,  on  Juh 

9.  1971.  aged   104 

Lealhcrinan.  Clarence  \\'..  Gettvsburg.  Pa.,  on 

June  3.  1971.  aged  73 
Lintz.   Earl.   Reading.    Pa.,  on   June    18.    1971. 

aged  68 
Linsenmaier.  Ernest.  Roversford.   Pa.,  on  July 

7.  1971.  aged  80 
Li\engood,   Fannie.  Goshen,  Ind..  on  June    18. 

1971.  aged  84 
Miller.  .Alice.   Piciua.  Ohio,  on   .Aug.    15.    1971. 

aged  81 
Miller.    .Amos    R..    Bridgewater.    \'a.,    on    June 

10.  1971,  aged  79 

Mummert.   Lewis.    Hano\'er.    Pa.,   on    July    10. 

1971.  aged  81 
Myers.  Norma  P..  Brooklyn.  Iowa,  on  .Aug.   10. 

1971.  aged  65 
Neighbors.    .May.    Cabool.    Mo.,    on    Jime    30. 

1971.  aged  83 
Peters.  Nellie,  Rocky  Mount.  Va..  on    Aug.    17. 

1971.  aged  77 
Pctrc.  Clara  Horst.   Hagcrstown.   Md..  on    |ul\ 

9.  1971.  aged  90 
Raincr.    Leason.    Shelocta.    Pa.,    on    Aug.    30, 

1971 


I  nGV  ShSr©  ^®  begin  to  complain  if  we  have  to  wait  an  hour 

.  to  see  our  well-trained  doctor  in  his  clean  and 

^lIQIf  efficient  office.   In  northern  Nigeria  a  woman  may  carry  a  sick 

,  child  for  fifty  miles  and  then  wait  in  line  outside  the  hos- 

QOCXOr    pital    a   full    day.     As    little    children    we    learn    about 

.    ,  germs  and  sanitation.   But  in  Nigerian  villages  some  still 

WITM      blame  disease  on  evil  spirits.    Not  that  they  want  to  be 

^r\f\  r\r\Q    superstitious  or  ignorant.    Far  from  it.    But  how  can 

l«7«7,^^0  they  learn  about  bacteria  if  they  have  no  teacher? 
_^i  Through   Lafiya  —  a   new   medical   program  to   train 

0X1161  S>  medical  personnel  —  the  Church  of  the  Brethren  can 
assist  in  bringing  education  and  health  to  millions  of  people  in  the 
North-Eastern  State  of  Nigeria  where  we  have  had  mission  work  for 
nearly  fifty  years.  We  need  your  response,  your  help,  your  caring. 
There  is  a  deep  need  for  this  new  medical  program  and  it  can  be  done 
only  with  your  help.  Consider  what  you  can  do  and  fill  in  the  coupon 
below.  Your  check  may  be  made  payable  to:  Lafiya,  Church  of  the 
Brethren  General  Board. 


1 

j    1  am  interested  in 

LAFIYA! 

1      U    Here  is  my  special  gift  to  be   applied  toward  the  $300,000  needed  beyond 
1              Fund    budget   for    Lafiya/Nigeria    Medical    Program. 

the 

Brotherhood       1 

1       .    '    I'm  interested   in  the  med 

cal   program  but 

desire  further  information. 

1      Name                                                                                                                                                                                                 1 

1                                                                                                     1 

1      Street/RFD                                                                                                                                                                         | 

1      City 

State,    Zip  Code 

1      Congregation 

District 

1       Please  clip  and  mail  to:   Lafiyc 
1       1451    Dundee   Avenue,    Elgin, 

/Nigeria  Medicc 
Illinois  60120 

1  Program,  Church 

of  the  Brethren  Ge 

neral  Board,       i 
9:1-72 

Brethren  and  the  burgeoning  arts 


With  the  proliferation  of  special  causes  in  the 
Church  of  the  Brethren,  as  in  most  religious 
bodies  today,  the  last  thing  some  observers  may 
feel  is  needed  is  another  interest  group.  I  demur. 
For  in  my  estimation  one  special  cause  now 
aborning  is  long  overdue:  a  fellowship  centered 
on  the  arts. 

Over  the  past  decade  there  have  been  evi- 
dences that  art  is  budding  and  maybe  even  blos- 
soming among  the  Brethren.  Such  evidence  is 
noted  in  myriad  ways:  a  communion  chalice  by 
Rufus  Jacoby  on  the  .-Xnnual  Conference  altar  .  .  . 
woodcuts  by  I.  J.  Sanger  .  .  .  one-artist  shows  by 
Joyce  Miller,  Jon  Strom,  Gini  Hoover  ...  an  art 
school  and  art  festivals  conducted  by  Mar}'  Ann 
Hylton  .  .  .  sculpture,  banners,  oratorios  at  Breth- 
ren gatherings  .  .  .  the  architectural  statements 
of  a  few  church  structures  .  .  .  the  graphics  of 
Wilbur  Brumbaugh  and  Linda  Beher  .  .  .  the  vol- 
ume Watermarks  by  five  young  poets  .  .  .  the 
classroom  and  church  school  instruction  of  Iowa 
Kuehl  and  others.    The  list  is  only  begun. 

The  point  of  such  activity  is  not  that  Brethren 
are  becoming  sophisticated  or  cultured.  It  is  that 
instead  they  are  becoming  alive  and  articulate  to 
that  which  is  within  them  and  which  surrounds 
them.  "The  good  life,"  social  critic  Marya 
Mannes  has  stated,  "exists  only  when  you  stop 
wanting  a  better  one.  It  is  the  condition  of  savor- 
ing what  is,  rather  than  longing  for  what  might 
be." 

From  that  perspective,  I  do  not  view  the 
creative  spurt  of  Brethren  as  something  altogether 
new  or  different.  Consider  the  impressive  detail 
in  an  authentic  Dunker  meetinghouse,  or  the 
craftmanship  and  maybe  even  deft  touch  of 
whimsey  in  a  patchwork  quilt,  or  the  profound 
partnership  with  nature  demonstrated  in  a  family 
farmstead:  Were  these  not  ways  of  savoring  what 
was,  of  orchestrating  life,  of  wedding  the  utilitar- 
ian and  the  esthetic,  of  being  sensitive  to  scale, 
timing,  proportion,  tone  —  some  of  the  ingredi- 
ents of  art? 


"God  is  in  the  details"  was  an  admonition  the 
late  master  architect  Mies  van  der  Rohe  passed 
on  to  clients,  students,  and  colleagues.  It  was  his 
reminder  of  the  moral  obligation  to  shun  medioc- 
rity, to  pursue  excellence,  to  enhance  meaning. 
It  is  a  dictum  that  applies  far  beyond  the  prov- 
inces of  architecture;  we  in  the  church  would  do 
well  not  to  forget  it. 

A  turn  to  art  forms  old  and  new,  on  a  wide 
participatory  basis  and  not  merely  for  a  talented 
elite,  could  release  vital  and  explosive  energies 
into  the  lifestream  of  the  church.  I  have  seen  it 
happen  with  grown-ups  who.  through  the  use  of 
varied  forms  of  creative  expression,  came  to 
supplant  a  restrictive,  stifling  notion  about  church 
school  with  a  freeing,  enabling  view.  I  have  seen 
it  happen  with  children  who,  invited  to  share 
intimate  feelings  about  life  and  growth  and 
dreams,  revealed  some  candid  and  profound  in- 
sights into  faith.  I  have  seen  it  happen  among 
worshipers  who,  engaging  not  only  sight  and 
sound  but  all  their  senses,  their  whole  being  in 
simple  but  tactile  ways,  glimpsed  afresh  the  mean- 
ing of  unity,  joy,  transcendence. 


Ihe  crux  is,  the  church  —  local,  denomi- 
national, ecumenical,  assembled,  dispersed  —  is 
where  creativity  should  come  alive.  It  is  where 
the  Creator  and  the  created,  who  are  also  partners 
in  creation,  should  meet.  For  where,  more  than 
in  the  context  of  the  community  of  faith,  can 
those  forms  appropriately  be  used  which  convey 
feeling,  foster  imagination,  connote  style,  renew 
kindship,  and  celebrate  the  life  of  the  Spirit? 

To  the  burgeoning  Association  for  the  Arts 
in  the  Church  of  the  Brethren,  Messenger  bids 
a  hearty  welcome.  Whatever  the  movement  or 
its  individual  members  can  do  to  make  us  all 
more  sentitive,  more  sensible,  more  proportion- 
ate, more  alive,  more  aware  of  beauty,  more  re- 
sponsive to  life,  and  more  open  to  truth — this 
will  be  contribution  indeed. — h,e.r. 


28     MESSEKOER    1-1-72 


by  Ervin  Seale 


Thousands  of  New  Yorkers  converge  on  Philharmonic 
Hall  each  Sunday  to  listen  to  Dr.  Ervin  Seale.  He  is  a 
specialist  in  wisdom,  and  his  ministry  is  centered  in  teach- 
ing the  religious  insight  which  will  strengthen  one  for 
the  rigors  of  city  life.  In  the  stories  and  suggestions  of 
these  chapters  the  reader  will  find  an  unshakable  con- 
viction that  we  can  determine  our  lives  by  shaping  our 
minds.  We  can  be  new  masters  of  ourselves,  mentally 
tougher,  morally  stronger.    $3.95 


by    H.    Richard    Neff 

Deals  in  a  sane  and  constructive  way  with  a  number  of 
subjects  (survival  after  death,  prayer,  and  healing)  and 
with  psychic  phenomena  (ESP,  faith  healing,  prayer, 
clairvoyance,  and  the  like)  that  are  attracting  the  curiosity 
and  interest  of  church  people  and  the  general  public.    Dr. 


Neff's  insights  —  gained  from  careful  experimentation, 
contacts  with  other  authorities,  much  reading,  and  person- 
al psychic  experiences  —  are  doubly  interesting  because 
he  is  an  ordained  minister.    $2.95  paper 


I'm  OK -You're  OK 


by   Thomas   A.    Harris,   M.D. 

Here  is  a  fresh,  sensible,  increasingly  fXJpular  approach 
to  the  problems  that  every  human  being,  including  the 
person  in  need  of  psychiatric  help,  faces  every  day  in  his 
relations  with  himself  and  others.  Transactional  analysis 
is  a  new  breakthrough,  one  that  confronts  the  individual 
with  the  fact  that  he  is  responsible  for  what  happens  in 
the  future,  no  matter  what  has  happened  in  the  past. 
It  is  both  a  teaching  and  a  learning  device.  It  distinguish- 
es three  active  elements  in  each  person's  make-up:  the 
Parent,  the  Adult,  and  the  Child.    $5.95 

Postage:    20<   first    dollar;   5<    per   dollar   thereafter 
The  Brethren  Press,   1451   Dundee  Ave.,  Elgin,  III.  60120 


Meetingplace. 


In  a  seemingly  simpler  era,  the  high  point  of  the  week  for  many  B 
was  to  come  to  the  house  of  worship,  to  pray  and  to  praise,  to  ren 
of  kinship,  and  to  discern  what  faithfulness  to  the  gospel  meant  ■ 

workaday  lives. 

For  many  the  congregation  still  is  the  locus  of  the  community  < 
And  for  the  few  thousand  who  attend  Annual  Conference,  the  par 
comes  Brotherhood-wide. 

There  is,  however,  another  place  of  meeting  for  Brethren,  o 
spans  even  a  wider  circle.  It  is  found  in  the  pages  of  Messeng 
magazine  devoted  to  lively  interchange  within  and  beyond  the  fa 
Brethren. 

Early   in   1972,   for   example,   you   will    meet   Dennis   Metzger, 
Johansen,  Robert  McFadden,  Inez  Long,  Alan  Jennings,  Rosalita  Li 
M.  R.  Zigler,  Robert  McAfee  Brown,  Shantilal  Bhagat,  Edgar  Slater, 
F.  Menninger,  and  Glenn  R.  Bucher,  to  list  but  a  few. 

You  will  learn  to  know  friends  old  and  new  and  the  ideas  and 
that  concern  them.  You  will  be  invited  to  respond  with  your  own  qu 
and  comments. 

Messenger  is  the  meetingplace  that  brings  you,  your  family  ar 
congregation  in  touch  with  individuals,  families  and  congregations  W 
out  the  Church  of  the  Brethren. 

It's  your  window,  and  your  forum,  on  faith  and  the  world. 


messenger/ 


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^^  Churches  on  Stage.  The  Vernard  Eller  family,  travelers  during  the 
summer  months,  discovered  that  churches  across  the  country  are 
using  drama  to  convey  messages  of  heritage  and  theology,  by  Vernard 
Eller 


Love  ...  As  I  Have  Loved  You.  The  Week  of  Prayer  for  Chris- 
tian Unity,  celebrated  this  year  Jan.  18-25,  picks  up  on  Jesus'  "new 
commandment."    Bible  readings  and   a  meditation   treat  the  theme. 


1^  "Why  I've  Been  Putting  on  the  Brakes."  A  teacher  and  church- 
woman  who  sees  the  Church  of  the  Brethren  pursuing  a  dizzying,  un- 
balanced course   proposes   some   different   directions,    by   Inez   Long 

f  Q  A  Coed  Answers:  Involvement?  Yes!  Linda  Keim,  McPherson 
College  senior,  works  for  changes  and  improvements  within  the  sys- 
tem —  by  her  involvement  in  politics,  world  travel,  and  college 
studies,    bv  Susan  Krehbiel  Taylor 


Reviews.  .-X  current  film,  Billy  Jack,  comes  under  scrutiny  of  James 
M.  Wall.  On  another  theme,  William  Kidwell  reviews  a  new  book  on 
"Those  Whose  Sexual  Orientation  Differs." 

Outlook  focuses  on  the  newly  formed  Association  for  the  Arts  in  the 
Church  of  the  Brethren:  on  a  recently  appointed  staff  member;  on  a  peace 
witness  in  Washington,  D.C.:  on  an  unexpected  court  ruling  in  the  case 
of  conscientious  objector  .^lan  Jennings;  and  on  An  Ecumenical  Witness 
(beginning  on  2);  an  editorial  outlines  what  it  means  for  Christians  "To 
Take  Jesus  as  the  Challenge." 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.   Miller 


PHOTO  r.RF.niTS:  Co^cr  World  Council  of 
Churches;  2.  4  Don  Honick;  .1  liob  Biicher: 
6  (clockwhc  from  rop)  I  si.  Jrtl.  Hih  (iood 
Enterprises,  Ltd.:  2nd  Del  Cook:  4ih,  5ih 
Mojiesto.  Calif..  Church  of  the  Brethren:  6th, 
7th  Ephratn  Cloister  ,Associ.Ttcs:  8  (center, 
right)  Del  Cook;  9  Ephrata  Cloister  .Associates: 
12  "Christ  Washing  the  Feet  of  (he  Disciples." 
oil  from  the  school  of  Rettibranrll.  courtesy  of 
The  .Art  Institute  of  C;hicagri,  Robert  \ 
Waller  Fund;  13  woodcut  by  Rol)crt  F,  Mc- 
Gosem:  19  U.S.  Senate  Republican  Policv 
Commiitee 


VOL.    121,   NO.   2 


JANUARY    15,   1972 


Mfssencer  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  .Aug.  20.  1918.  under  .Act  of 
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i 


LESSON   HELPS 

I  wish  to  express  my  gratitude  to  Craig 
Bailey  and  Sara  Weaver  for  their  wonderful 
lesson  helps  in  the  Guide  for  Biblical  Studies 
on  the  doctrine  of  God.  I've  found  each 
lesson  a  source  of  spiritual  understanding 
and  joy. 

However  (and  this  is  not  a  criticism  of 
Sara  Weaver),  the  lesson  on  the  atonement 
left  me  unsatisfied.  It  seems  to  me  that  each 
of  the  three  theories  of  the  atonement  given 
on  page  55  contain  elements  of  truth,  but 
are  too  dogmatic  in  trying  to  express  in 
human  language  that  which  is  too  transcen- 
dent to  be  thus  fully  expressed. 

I  have  looked  ahead  into  the  introduction 
and  the  lessons  for  Dec.  5  and  Ian.  16  of 
our  new  guide,  and  I  believe  Larry  Four- 
man,  Craig  Bailey,  and  Daniel  Wade  have 
done  just  as  well  in  this  book. 

I  do  not  know  any  of  these  writers  per- 
sonally, but  to  each  one  I  say  a  heartfelt 
"Thank  you." 

I  have  been  associated  with  healing 
groups  and  am  eager  to  see  new  groups 
started  as  suggested  on  page  49. 

Bertha  Hedrick 
Heyuorth,   111. 

A   WORTHY  TRIBUTE 

The  article  by  Anne  Albright  regarding 
Dr.  John  Young  (Oct.  1  )  was  most  re- 
freshing and  a  very  worthy  tribute  to  a  tre- 
mendous person. 

It  has  been  my  very  good  fortune  to 
work  as  a  subordinate  to  Dr.  Young  and 
have  found  him  a  real  inspiration  to  all 
those  that  have  had  this  privilege  of  know- 
ing him. 

Dr.  Young's  contributions  to  his  profes- 
sion are  unparalleled.  He  has  always  served 
it  with  great  enthusiasm  and  vitality.  If  all 
educators  were  as  outstanding  as  this  one, 
we  wouldn't  find  ourselves  in  the  complex 
situation  of  the  present  day. 

Thanks  for  giving  the  many  readers  of 
Messenger  the  opportunity  to  learn  to 
know  such  a  great  man  of  God. 

Darvl  R.  Yost 
New   Haven.  Ind. 

CONFRONTING   THE   CHURCH 

Linda  Beher's  good  reporting  of  National 
■V'outh  Conference  (Oct.  1)  has  elicited  sev- 
eral letters  from  those  who  were  concerned 
or  "appalled"  as  was  Brother  Ralph  H. 
Landcs  (Nov.  15)  in  reference  to  my  advice 
to  youth  "to  live  in  such  a  way  that  you 
might  get  kicked  out  of  the  church"  and  "to 
turn  the  church  upside  down." 

Without  retracting  what  I  said  to  the 
youth,  I  nevertheless  would  like  to  clarify 
what  I  meant. 


pt 


(Binid 


My  advice  in  its  larger  context  was  as 
follows:  "Do  not  go  home  and  tell  your 
parents  that  Dale  Brown  told  you  to  leave 
the  church.  Rather,  go  home  and  tell  your 
parents  that  you  are  going  to  live  in  such  a 
way  that  you  might  get  kicked  out  of  the 
church." 

Many  youth  are  disillusioned  with  the 
church  today  and  are  seriously  attempting 
to  deal  with  their  relationship  to  it.  Rather 
than  leaving  or  getting  out  of  the  church,  I 
wanted  to  strongly  urge  that  youth  stay  in 
the  church  and  confront  it  to  make  it 
better.  .  .  . 

Though  I  love  the  Church  of  the  Breth- 
ren and  the  Brethren  very  much,  I  do  not 
apologize  for  calling  for  radical  reformation 
and  renewal  in  the  church.  In  many  ways 
in  our  congregations  we  have  not  been 
faithful  to  the  style  of  discipleship  we  have 
espoused.  The  majority  of  our  young  men 
go  off  to  train  to  kill.  Many  of  our  mem- 
bers are  caught  in  the  trap  of  earning  their 
livings  from  the  things  which  make  for  war. 
We  have  forgotten  the  doctrine  of  the  sim- 
ple life,  and  the  ideal  of  temperance  is  not 
with  us  in  many  of  our  habits.  We  vote 
with  the  rich,  and  our  sympathies  are  often 
not  on  the  side  of  the  poor  and  the  dis- 
possessed. In  this  we  no  longer  can  claim 
to  be  a  New  Testament  people.  We  have 
striven  for  respectability  and  have  forgotten 
our  calling  to  be  a  "pilgrim  people"  for 
God. 

One  could  name  much  that  has  been  right 
about  our  congregations  and  our  brother- 
hood, but  there  are  times  when  it  is  very 
much  in  place  to  name  what  is  wrong  and 
to  call  for  repentance  as  John  did  in  some 
of  his  strong  utterances  to  the  seven  church- 
es of  Asia  (Rev.  2:4,  5,  14,  20,  and  3:2. 
15).  As  we  read  that  the  early  Christians 
turned  that  world  upside  down.  I  do  hope 
that  in  many  ways  our  own  youth  can  turn 
our  churches  upside  down  —  or  right  side 
up. 

Dale  W.  Brown 
Lombard,  III. 

NOT  WITHOUT  FAULT 

Ralph  Landes  (Nov.  15)  said  he  was 
"simply  appalled"  at  Dale  Brown's  advice 
to  the  youth  at  National  Youth  Conference 
to  "tell  your  parents  that  you  are  going  to 
live  in  such  a  way  that  you  might  get  kicked 
out  of  the  church"  and  to  "turn  the  church 
upside  down." 

As  a  youth  in  attendance  at  the  meeting 
in  which  this  advice  was  given,  I  would  like 
to  explain  what,  in  my  opinion  and  inter- 
pretation, he  meant  by  this. 

Certainly  the  church,  founded  on  the 
gospels  and  Jesus  Christ,  is  an  effective  and 


worthwhile  organization  —  and  much  more. 
But  surely  none  of  us  can  say  it  is  entirely 
without  fault.  And  those  seeking  to  make 
changes  to  correct  these  faults  often  find 
themselves  up  against  a  brick  wall  —  no 
longer  accepted  by  their  own  church. 

In  many  churches  people  who  really  fol- 
low the  gospel  of  Christ  are  not  accepted. 
By  "really  following  the  gospel,"  I  mean 
living  it  every  day  of  your  life,  even  if  it 
means  loving  your  brother  whether  he  is 
black,  white,  yellow,  Democrat,  Republican, 
Mexican  or  Communist;  even  if  it  means 
not  conforming  to  society  when  you  feel  it 
conflicts  with  the  teachings  of  Christ. 

I  feel  that  what  Dale  Brown  meant 
was  that  we  could  be  "Christian  radicals" 
—  attempting  to  change  what  needs  to  be 
changed  even  if  it  might  mean  losing  our 
church's  acceptance  of  us,  being  "kicked 
out." 

If  your  church  is  perfect  and  does  not 
need  new  ideas  to  change  and  improve  it. 
then  perhaps  Mr.  Brown's  advice  would 
seem  appalling. 

But  how  many  of  our  churches  are  like 
that? 

Marlene  Wine 
Enders,  Neb. 


MAGNIFICENT   INTERPRETATION 

Occasionally,  through  the  medium  of 
Messenger,  we  members  of  the  Church  of 
the  Brethren  enjoy  the  rare  privilege  of 
being  able  to  read  something  truly  outstand- 
ing. 

Such  was  the  case  with  those  who  availed 
themselves  of  the  opportunity  to  read  Dr. 
G.  Wayne  Click's  magnificent  interpretation 
of  his  son's  actions  regarding  his  stand  on 
the  war  in  Southeast  Asia  (Oct.  15). 

Many  people  who,  through  the  news 
media,  have  followed  Ted's  witness  of  peace 
in  recent  years  must  certainly  have  misun- 
derstood his  motives  as  well  as  his  means, 
and  Dr.  Glick  in  his  article  has  gone  far  in 
helping  to  clarify  Ted's  stand. 

I  have  known  Dr.  Glick  and  Ted  for  many 
years  and  am  thoroughly  convinced  they  are 
among  the  most  sincere  and  dedicated 
Christians  I  have  ever  met. 

Dr.  Glick  writes  out  of  a  sense  of  urgency 
and  his  observations  regarding  the  condi- 
tions in  our  prisons,  at  all  levels,  should 
cause  each  of  us  to  do  some  serious  think- 
ing. 

I  pray,  as  I  hope  all  Christians  will,  for 
a  speedy  end  to  the  Vietnam  conflict  and 
for  a  definite  reform  in  our  American  prison 
system. 

Edward  H.  Stauffer 
Landesville,  Pa. 


■  A  lot  is  said  today  about  the  signs 
of  love,  much  less  about  the  signs  of 
unity.  With  the  Week  of  Prayer  for 
Christian  Unity  fast  approaching,  Jan- 
uary 18-25,  now  is  an  appropriate  time 
to  reflect  on  the  evidences  of  Christian 
unity  among  the  churches  and  individ- 
ual members  in  our  own  communities. 

Only  a  few  short  years  ago  many 
Church  of  the  Brethren  congregations 
were  experiencing  various  ecumenical 
breakthroughs  —  in  worship,  fellowship, 
and  action.  During  this  observance  and 
throughout  the  year,  Messenger  is  much 
interested  in  knowing  what  the  current 
climate  is,  what  new  and  creative  signs 
of  unity  are  being  discerned  across  the 
Brotherhood. 

In  commemoration  of  the  Annual 
Week  of  Prayer  for  Christian  Unity, 
Messenger  shares  a 
poster  cover  origi- 
nated by  the  Cana- 
dian Council  of 
Churches  and  Bi- 
ble readings  (page 
12)  issued  by  the 
Faith  and  Order 
Commission  of  the 
World  Council  of 
Churches. 

Within  the  congregation,  the  Faith 
and  Order  Commission  suggests  the  ob- 
servance might  include  renewal  of  bap- 
tismal vows,  thanksgiving  for  ongoing 
expressions  of  unity,  and  commitment 
to  one  another  in  Christ. 

Authors  of  articles  in  this  issue  are: 

Vernard  Eller,  author  and  professor 
of  philosophy  and  religion.  La  Verne 
College,  La  Verne,  Calif. 

Inez  Long,  public  school  teacher  and 
church  worker,  Lancaster,  Pa. 

Susan  Krehbiel  Taylor,  McPherson 
College  graduate  teaching  at  Canton, 
Kansas. 

James  M.  Wall,  editor  of  Christian 
Advocate,  a  United  Methodist  maga- 
zine published  at  Park  Ridge,  III. 

William  Kidwell,  doing  field  work  in 
hospital  chaplaincy,  Charlottesville,  Va. 

In  an  entire  issue,  the  February  1 
Messenger  will  treat  the  theme  of  non- 
violence in  a  violent  world,  offering  as- 
sessments from  differing  standpoints 
including  biblical  and  theological 
grounds. 


115-72    MESSENGER      1 


Arts  association,  new  outlets 
express  Brethren  creativity 

The  church  is  where  creativity  should 
come  alive,  the  last  issue  of  Messenger 
editorialized,  and  in  se\eral  ways  recently 
the  arts  have  indeed  found  new  expres- 
sion in  the  Church  of  the  Brethren. 

Forty  charter  members  have  organized 
the  Association  for  the  Arts  in  the  Church 
of  the  Brethren,  an  outgrowth  of  informal 
interest  of  several  persons  at  last  year's 
St.  Petersburg  Annual  Conference. 

Initial  activities  have  been  the  first 
issue  of  a  quarterh  newsletter  to  members 
and  all  pastors  and  plans  for  an  art  ex- 
hibit at  the  Cincinnati  .Annual  Confer- 
ence. 

The  association  is  attempting  to  bring 
together  and  give  identitv'  to  the  individu- 
als in  the  Brotherhood  interested  in  the 
creative  art  forms  that  are  not  only  ex- 
pressed in  space,  as  painting,  sculpture, 
banners,  and  graphics,  but  in  time,  as 
with  music,  film,  dance,  and  drama. 

The  first  .\.\CB  newsletter  had  articles 
by  Messenger  editor  Howard  E.  Rover, 
welcoming  the  A.ACB  (see  Jan.  1, 
Messenger  editorial) ;  by  Caroline 
Hufford,  .'Mexandria,  Va.,  describing  her 


experience  with  sculpturing  a  cross  in 
steel;  by  Sue  Russell,  music  therapist  in 
Grand  Rapids.  Mich.,  describing  her  work 
with  mentall)'  retarded  children;  by  Joyce 
Miller,  Franklin  Grove,  III.,  on  what  the 
association  means  to  her  as  an  artist 
struggling  to  find  other  artists  in  the 
church:  and  by  LeRoy  Kennel,  Lombard, 
III.,  on  art  as  a  bridge  in  communication. 

Newsletters  this  year  will  deal  with 
"The  Arts  for  Lent  and  Easter"  in  Febru- 
ary. "The  .\rts  for  Witness"  in  May,  "The 
.Arts  for  the  Brotherhood"  in  August,  and 
"The  Arts  for  Worship"  in  November. 

The  Annual  Conference  exhibit  will 
attempt  to  have  many  art  media  repre- 
sented, with  special  recognition  given  in 
several  categories. 

Membership  fees  of  $5  a  year  go 
toward  the  newsletter,  exhibiting,  and 
prizes.  Contributors  to  the  conference 
exhibit  and  persons  interested  in  joining 
the  association  may  contact  AACB  co- 
ordinator, Mary  Ann  Hylton,  201  Fair- 
view  Ave..  Frederick,  Md.  21701. 

1^  Grants  of  SSOO  have  been  given  to 
the  districts  of  Atlantic  Northeast,  Shen- 
andoah. Illinois-Wisconsin,  Southern 
Ohio,  Western  Plains,  and  Pacific  South- 
west by  the  celebration  team  of  Parish 
Ministries  Commission  for  leadership 
training  in  the  arts. 


Logo  for  Association  of  the  Arts  in  tlic 
Church  of  the  Brethren:  Circle  palette, 
signifying  continuing  creation,  contains 
two  overlapping  As  with  a  common  cen- 
ter and  the  formation  of  the  cross  design 

Team  member  Wilfred  E.  Nolen  noted 
that  only  a  few  districts  in  the  Brother- 
hood are  known  to  include  budget  money 
for  worship  or  the  arts  in  their  concerns 
for  nurture.  The  grants  are  intended  to 
assist  pastors  and  lay  leaders  in  develop- 


Ralph   G.  McFadden 


Ralph   G.   McFadden   accepts 
youth   consultant   post 

Ralph  G.  McFadden  is  consultant  for 
youth  ministries  and  coordinator  of  the 
Library  of  Resources  for  the  Church  of 
the  Brethren,  having  assumed  his  new 
position  in  November. 

Former  Lafayette,  Ind.,  pastor,  Con- 
gressional candidate,  and  Mid-Atlantic 
District  executive  secretary,  Mr.  Mc- 
Fadden, 38,  during  the  past  year  was  a 
corporate  vice-president  with  Meteor, 
Inc.,  a  Washington,  D.C.,  consulting  firm 
helping  agencies  secure  federal  grants  in 
health,  education,  and  welfare  programs. 

As  youth  ministries  consultant,  Mr. 
McFadden  will  not  serve  in  the  past  capa- 
city known  as  national  youth  director. 
Working  at  the  enabling  process,  rather 
than  in  a  program,  he  will  deal  with  dis- 
trict and  congregational  youth  cabinets 


at  their  invitation  in  assisting  them  in  the 
organizational  development  of  youth 
ministries. 

"Such  assistance  may  take  the  form  of 
experimental  models  within  the  context 
of  the  congregational  structure  or  simply 
revitalization  of  the  current  youth  min- 
istry programs,"  he  says. 

Thus,  the  position  as  seen  by  Mr.  Mc- 
Fadden and  the  Parish  Ministries  Com- 
mission is  to  assist  youth  groups  in  "pro- 
cedural handles"  that  will  enable  them  to 
accomplish  their  own  goals.  Mr.  Mc- 
Fadden will  not  be  seeking  speaking  en- 
gagements nor  organizing  a  centralized 
national  youth  program. 

He  will,  however,  be  developing 
youth  ministries  resources  from  sources 
both  inside  and  outside  the  church  to 
assist  youth  groups  in  programming. 

Beyond  this,  he  will  relate  to  campus 
ministries  through  United  Ministries  in 
Higher  Education  and  campus  ministers 


2      MESSENGER    l-lj-72 


ing  and  becoming  more  sensitive  to  skills 
in  the  use  of  arts  in  corporate  church 
worship,  as  well  as  education  and  fellow- 
ship. 

Planning  for  the  specific  event  is  the 
responsibility  of  the  district,  with  cele- 
bration team  members  in  consultative 
roles.  One  of  the  first  events  using  the 
grants  will  be  in  the  Western  Plains  Dis- 
trict next  October  at  McPherson  College. 

Sponsoring  districts  are  encouraged  to 
invite  persons  from  neighboring  districts 
to  participate  in  the  events. 

l^  Last  September  the  Atlantic  North- 
east District  held  a  Creative  Arts  Festi- 
val at  Elizabethtown  College,  attended 
by  1,000  persons,  despite  rainy  weather. 

On  the  theme  '"Celebrate,"  about  90 
exhibitions  and  a  number  of  demonstra- 
tions in  crafts  were  shown  as  examples  of 
the  more  creative  outreach  of  the  church 
and  its  individual  members. 

The  day-long  event  also  had  sessions 
on  filmmaking,  musical  presentations, 
drama,  a  puppet  show,  a  banner  contest, 
and  an  expressor  center,  where  individuals 
could  create  something  through  the  use 
of  various  media. 

In  these  and  other  ways,  being  used  by 
individual  congregations.  Brethren  are 
discovering  ways  of  reaching  out  to  others 
with  their  heritage  and  Christ's  message. 


at  Brethren  colleges. 

As  Library  of  Resources  coordinator 
he  will  oversee  the  selection  and  place- 
ment of  resources  in  the  Keysort  Card 
File. 

An  Elgin  resident  during  his  teen-age 
years  when  his  late  father,  W.  Glenn 
McFadden,  was  pastor  of  the  Highland 
Avenue  church  from  1950-1961,  Mr. 
McFadden  is  a  graduate  of  Manchester 
College  and  Bethany  Seminary. 

During  his  Lafayette  pastorate,  he  ran 
unsuccessfully  for  Congress  in  1965 
against  the  late  Charles  A.  Halleck  of 
Indiana.  For  four  years  he  was  part- 
time  campus  minister  at  Purdue  Uni- 
versity and  has  been  active  in  scouting 
and  camping  in  youth  work.  He  also  has 
been  pastor  at  Akron,  Ind. 

Formerly  residing  in  Ellicott  City, 
Md.,  Mr.  McFadden  is  married  to  the 
former  Barbara  Peters.  They  have  two 
children. 


Brethren  witness  to  peace  in 
White  House  feetwashing 

While  700  persons  gathered  in  Washing- 
ton, D.C.,  for  four  days  in  October  to 
"evict  Nixon"  and  use  nonviolent  civil 
disobedience  in  an  anti-war  stance,  25 
Church  of  the  Brethren  members  acted 
out  their  witness  in  front  of  the  White 
House  in  a  public  service  of  feetwashing. 

The  Brethren  came  from  Indiana, 
Illinois,  Pennsylvania,  and  Maryland. 
One  of  them,  Ed  Poling  of  Baltimore, 
said  that  as  they  washed  each  other's  feet, 
a  passage  from  John  13  was  read,  leaflets 
were  passed  out,  and  a  banner  declared 
"Church  of  the  Brethren  for  Peace  and 
Justice."  Their  photo  appeared  the  next 
day  in  the  W ashington  Post. 

The  service  continued  for  45  minutes, 
until  police  forced  it  to  stop.  The  group 
had  agreed,  in  a  meeting  the  previous 
night  at  the  Arlington  Church  of  the 
Brethren,  to  comply  rather  than  risk 
arrest.  Water  for  the  service  came  from  a 
fountain  in  Lafayette  Park  across  the 
street. 

The  leaflet  distributed  noted  that  "in 
Jesus'  washing  of  his  disciples'  feet,  he 
challenges  each  of  us  and  the  corporate 
state  to  cleanse  ourselves  of  our  imperial- 
ism, murder,  and  oppression,  to  seek  hu- 
mility, recognizing  our  racist,  sexist,  and 
manipulative  actions,  and  to  serve  people 
rather  than  master  them." 

The  Brethren  action  was  intended  to 
make  clear  as  well  their  protest  to  the 
Indochina  war  and  to  "all  barriers  that 
separate  us  from  each  other." 

Among  five  participants  from  Man- 
chester College  were  Lois  Gish  and  Tim 
Kraus.   Reflected  Lois  on  the  experience: 
"The  footwashing  service  has  always  held 
a  special  meaning  for  me.  Yet  never  be- 
fore did  I  feel  such  a  sense  of  community. 
Never  before  did  I  feel  I  was  truly  saying 
that  I  wanted  to  serve  instead  of  master." 

Tim  later  noted  that  "the  public  wash- 
ing of  another's  feet  could  be  viewed  as 
an  action  of  either  a  lunatic  or  a  publicity 
hound.   I  must  admit  that  beforehand, 
regardless  of  my  initial  motivation  to  go 
to  Washington,  I  did  feel  that  way,  but  in 
the  middle  of  my  participation  I  began  to 
realize  again  the  meaning  of  the  humility 
and  the  brotherhood  in  our  action." 


^* 

Top:  Brethren  in  position  near  the  White 
HoKsc:  below,  Charlotte  Kuenning.  Lom- 
bard,  III.,    watches   toweling  of  her  feet 

Philadelphian  Art  Gish  reflected: 
"Some  may  question  whether  a  public 
setting  is  a  proper  place  for  feetwashing 
and  feel  that  this  should  be  done  privately 
among  Christians.   But  historically  for 
the  Brethren,  feetwashing  has  been  a 
public  service. 

"Baptism  is  a  public  demonstration  of 
our  commitment  to  Jesus  Christ.  Feet- 
washing may  become  a  means  of  publicly 
witnessing  to  the  new  life  in  Jesus  Christ. 
The  Brethren  may  have  found  a  new  way 
to  publicly  witness  to  their  faith." 


I-I5-72    MESSENGER      3 


Alan  Jennings  acquitted 

In  trial  on  conscription  stance 

It  was  "a  decision  that  transcended  all 
of  our  expectations"  said  Alan  G. 
Jennings,  acquitted  Oct.  27  of  a  charge 
of  willfully  and  knowingly  violating  the 
Selective  Service  law  in  leaving  his  al- 
ternative service  project  before  comple- 
tion of  his  term. 

Mr.  Jennings,  25,  the  son  of  ordained 
minister  Dr.  and  Mrs.  Joseph  R.  Jennings 
of  Long  Beach,  Calif.,  served  17  months 
of  a  24-month  commitment  at  the 
Douglas  Park  Church  of  the  Brethren  in 
Chicago  as  a  community  worker  in 
Brethren  Volunteer  Service. 

During  this  time,  he  told  the  court,  "I 
eventually  came  to  the  conclusion  that 
my  cooperation  with  the  Selective  Service 
System  was  placing  me  in  violation  of  a 
higher  law  to  which  I  felt  obligated.  The 
law  to  which  1  am  ultimately  responsible 
is  the  gospel  of  Jesus  Christ.  .  .  ." 

Mr.  Jennings  believes  that  his  case  was 
the  first  time  in  Selective  Service  history 
that  a  principled  noncoopcrator  has  been 
acquitted. 

After  leaving  his  project  and  informing 
the  Illinois  Selective  Service  Board  us  to 
his  reasons,  Mr.  Jennings  spent  a  year  at 
Bethany  Theological  Seminary,  and  since 
then  has  been  working  with  emotionally 
disturbed  boys  at  the  Jewish  Children's 
Bureau  in  Chicago. 

The  not  guilty  verdict  may  have  had 
as  much  to  do  with  the  presiding  judge's 
concern  for  religious  liberty  as  with  Mr. 
Jennings'  position.   Later  Mr.  Jennings 
reflected  on  this: 

"It  was  truly  the  working  of  the  Holy 
Spirit  that  enabled  us  to  reach  [Judge 
Lynch]  on  such  a  human  and  personal 
level.   Granted,  the  mood  of  the  country 
is  different  from  even  a  year  ago  and  by 
signing  the  stipulation  and  waiving  the 
right  to  a  jury  it  was  easier  for  the  judge 
to  let  me  testify  to  the  whole  truth.  And 
yet  without  his  human  understanding  of 
my  position,  he  would  have  ruled  differ- 
ently." 

Another  factor  in  the  surprising  ver- 
dict, he  felt,  was  that  the  judge  "per- 
ceived rather  correctly  that  I  took  this 
action  not  so  much  to  subvert  the  govern- 
ment as  to  witness  to  my  faith.   In  obedi- 
ence to  the  higher  law  of  Jesus  Christ  that 


A I  Jennings  at  Douglas  Park 


stands  in  judgment  of  all  human  laws  I 
had  to  disobey  the  unjust  and  immoral 
conscription  law."   He  believed  that  the 
strong  religious  nature  of  his  defense 
influenced  the  judge's  verdict. 

"We  can  only  hope  that  in  time  we  will 
be  able  to  view  his  decision  not  so  much 
as  a  privileged  exception  but  as  the 
spawning  of  a  movement  more  favorable 
to  'crimes'  of  conscience,"  Mr.  Jennings 
said.    Although  not  legally  binding  on 
other  courts,  the  decision  is  seen  by  him 
as  "an  important  moral  precedent." 

He  finds  his  joy  tempered  in  realizing 
that  any  one  of  several  other  judges  in  the 
district  almost  certainly  would  have  ruled 
for  some  incarceration,  and  that  future 
defendants  may  not  be  as  fortunate  as  he. 

"This  is  not  an  occasion  for  renewed 
faith  in  the  entire  judicial  system  so  much 
as  revived  hope  in  the  potential  for  always 
reaching  a  person  on  a  human  level  which 
transcends  his  stereotyped  role,"  he  said. 

Several  statements  of  the  Church  of  the 
Brethren  on  war,  conscription,  and  civil 
disobedience  were  entered  as  evidence  for 
Mr.  Jennings  and  Dr.  Dale  W.  Brown  of 
Bethany  Seminary  and  Douglas  Park 
pastor  Fabricio  P.  Guzman  gave  testi- 
mony as  character  witnesses. 

When  the  court  adjourned,  some  50  of 
Al  Jennings'  friends  in  the  courtroom, 
many  from  the  seminary,  stood  and  sang 
the  Doxology  in  their  own  joy. 


An  Ecumenical  Witness  calls 
for  look  at  Indochina  War 

A  nationwide  interreligious  movement, 
called  "An  Ecumenical  Witness,"  con- 
vened a  national  conference  Jan.  13-16  in 
Kansas  City,  Mo.,  to  "stimulate  thought 
and  action  in  America's  religious  com- 
munities with  regard  to  the  moral  issues 
of  the  Indochina  conflict." 

Some  700  Protestant,  Orthodox,  and 
Roman  Catholic  church  people  and  rep- 
resentatives of  the  Jewish  community  are 
exploring  "the  resources  of  our  faith  and 
how  they  may  best  be  applied  to  the 
spiritual  malaise  that  currently  under- 
mines the  condition  of  our  people  and 
our  nation,"  the  planners  say.   Leaders 
from  the  church  outside  the  U.S.  were 
asked  to  attend  as  well. 

Coordinator  of  the  campaign,  which 
began  in  November  and  will  continue 
after  the  conference,  is  Dr.  Robert  S. 
Bilheimer,  executive  director  of  the  Na- 
tional Council  of  Churches'  department 
of  international  affairs. 

Among  the  125  interfaith  sponsors  are 
Dale  W.  Brown,  Bethany  Seminary  pro- 
fessor and  1972  moderator,  and,  from  the 
Brotherhood  staff,  H.  Lamar  Gibble, 
peace  and  international  affairs  consultant. 
General  Secretary  S.  Loren  Bowman,  and 
Joel  K.  Thompson,  World  Ministries 
executive. 

The  movement  was  initiated  on  Nov. 
28  with  prayers  for  peace  and  justice  in 
front  of  the  White  House  and  in  churches 
across  the  country.  Among  several  reli- 
gious leaders  officiating  at  the  prayer 
service  was  Washington  City  pastor 
DLiane  H.  Ramsey,  representing  the 
denomination. 

Brethren  delegates  to  the  Kansas  City 
convocation  include  Mrs.  Joy  Dull, 
Brookville,  Ohio,  W.  Robert  McFadden, 
Bridgcwater,  Va.,  Thomas  Wilson,  con- 
gregational community  involvement  con- 
sultant, Elgin,  III.,  Dr.  Brown,  and  Mr. 
Gibble. 

The  planners  note  that  the  "conference 
is  meeting  in  a  time  when  fewer  and  fewer 
favor  continuing  the  war.  The  feeling  is 
widespread  that  there  is  less  and  less  that 
anyone  can  do  about  it.   Our  own  condi- 
tion in  church  and  synagogue  mirrors 
that  of  the  larger  community." 

Much  work  of  the  conference  focuses 


4      MESSENGER    1-15-72 


on  such  small-group  discussions  as  "What 
obedience,  witness,  common  strategy, 
community,  life-style,  network  should  we 
envisage?  What  can  be  done  to  create  a 
new,  constructive  political  mood,  climate, 
and  will?  and  how  to  maintain  this  and 
make  it  effective?  What  has  prevented 
the  communities  of  church  and  syna- 
gogue, in  spite  of  prophetic  voices,  from 
rising  to  the  moral  and  spiritual  chal- 
lenge presented  by  the  Vietnam  War?" 
An  Ecumenical  Witness  will  be  con- 
tinued with  visits  by  overseas  participants 
to  various  population  centers.  Specially 
organized  national  inquiry  groups  on 
major  topics  will  continue  work  begun  by 
the  conference. 

Brethren,  Mennonites  confer 
on  social  and  action  programs 

Peace  churches  today  have  greater  politi- 
cal and  social  responsibilities  than  our 
forefathers  could  have  foreseen.  Such 
was  one  consensus  of  the  staffs  of  the 
Church  of  the  Brethren  World  Ministries 
Commission  and  the  Mennonite  Central 
Committee. 

Administrators  for  both  groups  met 
last  fall  at  the  MCC  headquarters  in 
Akron,  Pa.,  to  continue  discussions  be- 
tween the  two  peace  churches  for  fellow- 
ship and  mutual  sharing  of  experiences 
and  concerns  begun  in  1970  at  Elgin,  111. 

The  staffs  observed  the  need  to  properly 
balance  three  basic  missions:  ( 1 )  the 
prophetic  stance  in  which  the  church 
identifies  itself  with  a  clearly  known 
"right  side"  of  a  situation;  (2)  the  posi- 
tion of  mediator  and  reconciler,  finding 
valid  concerns  on  both  sides  of  a  conflict; 
and  (3)  their  mission  to  feed  the 
hungry,  clothe  the  naked,  and  comfort  the 
sick  and  imprisoned. 

Both  staffs  saw  that  the  third  mission 
may  have  been  overemphasized  at  the  ex- 
pense of  the  first  two.  Looking  ahead,  the 
participants  listed  concerns  deserving  high 
priority  in  the  70s:  penal  reform,  zoning 
which  excludes  the  poor  and  minorities, 
peace  education,  welfare  reform,  and  the 
effects  of  strip  mining  on  the  quality  of 
life  in  Appalachia. 

The  voluntary  service  programs  of  both 
churches  were  considered  invaluable 
sources  of  experience  from  which  to  draw 
when  addressing  these  problems. 


[La[n](dls[rDDDi]( 


THE  PASTORAL  SCENE    . . .    Five  pastors  were  cited  recently 
for  t:heir  years  of  service  in  the  pastoral  ministry:  Vir- 
gil   Weimer,    Lena,  111.  ,  forty;  Edward  K_.    Ziegler,    Bakers- 
field,  Calif.,  fifty;  I.  L.  Bennett,    Ruckersville ,  Va. , 
fifty-four;  George  L.    Detweiler ,    Greencastle,  Pa.,  forty- 
four;  and  Kenneth   Hollinger ,    Lanark,  111.,  forty. 

Beginning  a  teniire  in  September  at  the  Greencastle, 
Pa. ,  Church  of  the  Brethren  was  J.  Richard  Gottshall ,    for- 
merly pastor  at  the  Peters  Creek  church,  Roanoke,  Va. 

Four  Northern  Ohio  men  were  licensed  to  the  ministry 
recently:  Arlen  Longenecker ,    Zion  Hill;  John   Hand  ley ,    Zion 
Hill;  Robert  Kurtz,    Kent;  and  Brent  Driver ,   Pleasant  View. 
. . .  Lock  Haven  College  student  David  Stauffer,   Elizabeth- 
town,  Pa.,  was  licensed  to  the  ministry  by  the  Atlantic- 
Northeast  District. 

At  Detroit,  Mich.,  First  Church  of  the  Brethren  the 
F.  Robert  Rutys   participated  in  ordination  services.   He 
has  been  serving  as  student  pastor  there  while  completing 
college  work  at  the  University  of  Detroit. 

Anticipating  retirement  in  Waterloo,  Iowa,  are  Pastor 
and  Mrs .    Paul   E_.    Winger d,   whose  pastorate  at  the  Cedar 
church,  Clarence,  Iowa,  ended  a  twenty-nine  year  career. 

Entering  private  employment  in  the  Los  Angeles  area 
is  Leland  Nelson ,   who  resigned  his  pastorate  of  eleven 
years  at  the  Ladera  church. 


CONGREGATIONAL   COLLAGE 


Nort±iern  Coloradans  are 


gathering  at  Windsor  for  worship  and  fellowship.   The  group 
of  twenty  invites  others ,  and  information  may  be  obtained 
from  Pastor  Herbert  D.  Zeiler,  1901  Diana  Dr.,  Loveland, 
Colo.  80537. 

At  Dallas  Center,    Iowa ,    Brethren  celebrated  a  har- 
vest homecoming  in  November.  ...  And  in  Seymour,  Ind., 
the  New  Hope  congregation   combined  homecoming  festivities 
with  rededication  of  their  church  building. 

Although  the  Pueblo,    Colo. ,    congregation   has  voted  to 
sell  its  property,  a  fellowship  of  Brethren  will  be  main- 
tained in  that  city. 

Reporting  on  activities  for  Worldwide  Communion  Sunday 
are  the  Covington ,    Ohio ,   church   whose  members  joined  the 
United  Church  of  Christ  and  the  United  Presbyterian  con- 
gregations there  for  an  agape  meal.  ...  On  the  same  Sunday, 
the  Waka,    Texas,    congregation   donated  camp  fees  for  Navajo 
children  attending  the  district  camp  the  past  summer,  not- 
ing that  the  offering  fulfilled  the  idea  of  the  Fund  for 
the  Americas  in  tihe  United  States. 


PEOPLE   YOU  KNOW 


One  of  twelve  merabers  of  Indiana's 


new  pesticide  review  board  is  William  R_.    Eberly ,   professor 
of  biology  at  Manchester  College. 

Inadvertently  omitted  from  MESSENGER   was  mention  of 
the  dealih  last  May  3  of  Walter  E_.    Peckover ,   who  in  a  pas- 
toral career  of  fifty  years  served  congregations  from 
Florida  to  Washington.   Included  in  his  ministry  were  the 
starting  of  the  church  at  Portland,  Ore.,  and  construction 
of  the  church  at  Salkum,  Wash. ,  where  death  occurred. 

M5-72    MESSENGER      S 


[Ul 


by  Vernard  Eller 

The  Ellers  were  tourists  last  summer, 
driving  from  California  to  National 
Youth  Conference  at  Valparaiso, 
Indiana,  and  then  beyond  to  Pennsyl- 
vania. Partly  by  selection  but  largely 
by  accident  we  repeatedly  came  across 
churches  using  the  stage  —  drama, 
music,  pageantry,  special  effects  —  as 
an  attractive  and  effective  way  of  mak- 
ing a  witness  and  informing  the  public 
about  themselves.  Travel  with  us. 

^Jne  of  our  early  stops  was  Salt  Lake 
City,  Utah.  Its  main  tourist  attraction, 
of  course,  is  Temple  Square,  the  Zion 
of  the  Church  of  Jesus  Christ  of  the 
Latter  Day  Saints,  commonly  known 
as  the  Mormons.  While  doing  the 
regular  tour  of  the  beautiful  buildings 
and  grounds,  we  learned  that  in  the 
evening  would  be  presented  a  musical, 
Promised  Valley.  We  decided  to  stay 
over. 

The  brochure  claimed  that  the  pro- 
duction would  be  of  Broadway  caliber, 
and  it  was.  Presumably  most,  if  not 
all,  the  talent  represented  volunteer 
labor  (five  or  six  nights  a  week  all 
summer),  but  it  was  plain  that  the 
church  has  access  to  top  professional 
talent  and  has  poured  considerable 
money  into  the  theater,  staging,  equip- 
ment, costumes,  and  sets. 

Promised  Valley  differs  from  a 
Broadway  musical  only  in  its  shorter 
running  time,  approximately  one  hour 
without  intermission.  It  uses  a  story 
line,  songs,  choreography,  stage  effects, 
comedy  routines  much  as  Oklahoma 
would.  It  had  a  full-sized  orchestra, 
four  or  five  soloists,  and  a  chorus  of 
fifty  or  more  voices. 

The  story  recounts  the  trials,  tribula- 


6     MESSENGER    I  15-72 


tions,  and  victories  of  the  heroic  Mor- 
mon trek  to  Salt  Lake  in  the  1 860s 
and  the  miracle  of  the  sea  gulls  that 
saved  a  critically  needed  grain  crop 
from  the  invading  horde  of  crickets. 
The  show  does  not  go  into  the  niceties 
of  Mormon  doctrine  (ably  communi- 
cated during  the  tour  of  the  grounds) 
but  it  is  distinctly  religious  in  its  por- 
trayal of  the  faith  that  motivated  these 
pioneers  and  in  ascribing  their  accom- 
plishments explicitly  to  God  in  Jesus 
Christ.  The  music  includes  traditional 
Mormon  hymnody  as  well  as  Broad- 
way-type tunes.  Promised  Valley 
clearly  is  Mormon,  but  the  enjoyment 
and  inspiration  it  transmits  is  ecu- 
menical. 

The  show  is  housed  in  an  open-air 
amphitheater  constructed  expressly  for 
the  purpose.  Located  directly  across 
the  street  from  the  architectural  won- 
der of  the  Mormon  Temple,  the  stage 
is  buUt  open  at  the  back,  so  that  the 
temple  itself  forms  the  backdrop.  As 
the  audience  assembles,  just  before 
dark,  the  temple  stands  there  in  the 
light.  By  the  time  the  program  begins, 
the  temple  is  a  silhouette  against  a 
sunset  sky.  Before  the  show  is  over, 
the  background  is  entirely  dark,  the 
temple  obliterated.   (In  Salt  Lake,  the 
Mormons  have  enough  clout  that  even 
the  street  lights  are  not  lit  on  that 
block. )   Then,  at  the  very  end  of  the 
play,  as  the  orchestra  and  chorus  reach 
their  final  crescendo,  all  the  incan- 
descence of  its  entire  battery  of  night- 
time floodlights  is  suddenly  thrown 
against  the  face  of  that  towering,  gold- 
topped  temple.  At  that  point,  the 
Mormons  not  only  meet  but  beat  all 
hollow  the  best  effect  that  Broadway 
ever  has  mustered. 


Ihe  Tuesday  evening  program  at 
the  Valparaiso  conference  was  Chris- 
tians Right  On!,  a  two-hour  worship 
service  spectacular  presented  by  the 
youth  group  of  the  Modesto,  Cali- 
fornia, Church  of  the  Brethren. 

If  the  strength  of  the  Mormon  show 
was  its  "professionalism,"  the  strength 
of  this  Brethren  show  was  its  "ama- 
teurism" —  using  both  of  these  terms 
in  the  best  possible  sense  of  each. 
From  start  to  finish,  the  Modesto  pro- 
duction represented  the  labor,  the  love, 
the  creativity,  the  expression  of  faith 
of  the  young  pieople  who  were  doing  it 
— and,  by  extension,  that  of  the  con- 
ferees as  weU.  The  mark  of  Christians 


Right  On!  is  "involvement."  A  col- 
lege girl  was  the  major  writer  of  the 
show,  but  the  total  effort  was  more  a 
case  of  high  school  kids  doing  their 
thing  —  or,  as  the  case  proved,  their 
things. 

The  evening's  experience  was  what 
might  be  called  multimedia  potpourri. 
The  story-line  continuity  was  so  slim 
as  to  be  virtually  nonexistent.  What 
we  got,  rather,  was  a  variety  including 
slide  shows,  both  photos  and  cartoons 
(Schulz's  Peanuts);  lights;  music  col- 
lected from  all  over  and  with  some  ori- 
ginal lyrics  (instrumental,  vocal,  and 
recorded);  vaudeville  skits  and  guerril- 
la theater;  readings  scriptural,  bor- 


Proiniscd  Valley  cast  performs  against  the  background  of  the  Salt  Lake  Temple 

1-15-72    MESSENGER     7 


rowed,  and  original;  litanies;  dance, 
an\nhing  and  ever>'thing.  One  element, 
strong  here,  that  was  entirely  absent  at 
Salt  Lake,  was  audience  participation. 
In  Christians  Right  On!  the  attenders 
ver>'  much  get  into  the  act  by  doing  a 
great  deal  of  singing,  reading  re- 
sponses, praying,  and  whooping  it  up 
along  with  the  cast. 

The  show  also  involves  a  potpourri 
of  emotional  moods  (which  today's 
youth  are  expert  at  handling  and  ex- 
pressing, with  instantaneous  transitions 
from  one  to  another  —  while  older 
folks  are  fighting  to  keep  the  pace  and 
figure  out  what  under  the  sun  is  going 
on).  It  must  be  said  too  that  the  show 
represents  a  theological  potpourri.  It 
included,  for  instance,  a  segment  built 
around  the  many  titles  ascribed  to 
Jesus  in  the  New  Testament  and  an- 
other segment  which  was  a  humanistic 
paean  of  praise  for  the  nobility  of  man 
and  the  goodness  of  his  natural  life. 
No  attention  was  given  to  the  fact  that 
if  this  second  segment  represents  the 
truth  about  the  nature  of  man  and  his 
life  in  this  world,  it  makes  the  Jesus  of 
the  New  Testament  titles  largely  super- 
fluous. 

But  perhaps  this  undigested  mixture 
was  precisely  what  the  program  should 
have  been  —  a  live  and  vibrant  por- 
trayal of  modem  youth's  struggle  for 


faith,  struggle  with  the  faith,  struggle 
to  get  a  faith  of  their  own  rather  than 
simply  to  receive  an  inheritance.  In 
this  regard,  although  some  mention 
was  made  of  being  Brethren  and  al- 
though some  Brethren  ideals  were 
lifted  up,  the  Modesto  show  does  not 
constitute  as  explicit  a  portrayal  of  a 
particular  tradition  and  faith  as  do  the 
other  shows  we  are  considering.  In 
large  part  the  difference  is  a  matter  of 
audience:  The  other  shows  are  de- 
signed to  present  the  faith  to  outsiders; 
the  Modesto  show  is  for  internal 
consumption,  an  exercise  in  faith 
rather  than  a  description  of  faith  ac- 
complished.  Thus,  although  Chris- 
tians Right  On!  is  a  beautiful  thing  of 
its  own  kind,  it  is  not  quite  comparable 
to  our  other  examples. 

wwe  went  to  Ephrata,  Pennsylvania 
deliberately  to  see  Vorspiel,  the  musi- 
cal drama  of  the  Ephrata  Cloister.  We 
had  seen  it  a  few  summers  earlier  and 
were  eager  for  a  repeat. 

The  Ephrata  Cloister  represents  the 
material  remains  of  the  religious  com- 
munity founded  by  Conrad  Beissel. 
The  community  itself  was  alive  and 
dynamic  from  the  1740s  until  well  up 
into  the  nineteenth  century.  Because 
Beissel  and  a  large  percentage  of  his 
followers  were  converts  out  of  Breth- 


renism  and  carried  over  many  of  their 
earlier  beliefs  and  practices,  an  Eph- 
rata visit  is  particularly  meaningful  for 
members  of  the  Church  of  the  Breth- 
ren. 

The  buildings  and  grounds  are 
maintained  by  the  State  of  Pennsyl- 
vania as  an  historical  monument,  pri- 
marily as  an  outstanding  example  of 
medieval  German  architecture  and  a 
colonial  American  way  of  life.  How- 
ever, what  really  brings  the  monument 
to  life  is  the  effort  of  the  Ephrata 
Cloister  Associates.  This  is  a  non- 
profit community  organization  dedi- 
cated to  the  interests  of  the  Cloister. 
The  Beissel  church  is  defunct,  so  the 
Associates  include  people  of  any  and 
every  faith  except  the  Cloister's  own. 
Their  interest  is  primarily  in  preserving 
and  sharing  the  culture  of  the  original 
community;  but  because  that  culture 
was  so  entirely  a  religious  one,  there 
is  no  alternative  but  to  witness  to  the 
faith  of  community  in  the  process.  The 
Associates  are  not  shy  or  apologetic 
about  the  religious  aspects  of  their 
work. 

On  the  Cloister  grounds,  they  oper- 
ate a  gift  shop  that  sells  not  only  the 
customary  line  of  "Dutch"  trinkets  but 
also  materials  that  celebrate  and  in- 
form about  the  faith  community.  The 
Vorspiel  pageant  is  presented  on  week- 


I 


From  left:  A  highlight  of  Promised  Valley,  from  Christians  Right  On!  —  Abraham  asking  what  love  means;  the  vanquished  lion 


end  evenings  during  the  summer.  It  is 
preceded  by  special  tours,  during  whiich 
the  buildings  are  occupied  by  people 
(mostly  high  school  and  college  stu- 
dents) dressed  in  the  authentic  habits 
of  the  brothers  and  sisters,  busy  at  the 
arts,  crafts,  and  activities  that  were 
practiced  there  more  than  200  years 
ago,  and  prepared  to  talk  knowledge- 
ably  about  life  in  the  cloisters. 

When  it  is  dark,  the  crowd  assem- 
bles in  a  meadow  amphitheater  on  an- 
other part  of  the  grounds.  The  back- 
drop in  this  case  is  a  flat,  painted 
mockup  of  the  actual  cloister  build- 
ings. This  may  be  the  best  that  can  be 
done,  but  it  looks  particularly  fake 
when  the  real  thing  stands  a  scant  100 
yards  away.  It  would  add  a  great  deal 
if  the  Associates  could  take  a  cue  from 
the  Mormons  and  incorporate  the  thing 
itself  into  their  play. 

By  necessity  rather  than  choice, 
that  did  happen  the  night  we  saw 
Vorspiel.  Gathered  in  the  amphi- 
theater, the  program  opened  with  the 
announcer  telling  us  what  we  would  do 
in  case  of  rain.  This  was  asking  for  it, 
and  we  got  it.  Before  he  was  done 
speaking,  a  brisk  downpour  headed 
the  assembled  company  indoors  in  a 
state  of  rout. 

"Indoors"  turned  out  to  be  the  great 
meeting  room  located  in  the  Saal,  the 


oldest  building  of  the  group  (con- 
structed 1741 ).  This  year  that  room 
was  quite  different  from  what  we  had 
seen  on  earlier  visits.  Then  it  had  been 
simply  a  large,  low-ceilinged  room. 
But  there  existed  accounts  by  eigh- 
teenth-century visitors  to  Ephrata  de- 
scribing choirs  in  the  hall  singing  from 
balconies.  Recently  a  venturesome 
state  architect  who  decided  to  solve 
the  mystery  of  the  missing  balconies 
discovered  that  the  ceiling  above  the 
center  of  the  room  definitely  was  of 
different  construction  than  that  along 
the  two  sides.   Ripping  out  the  center 
ceiling  and  opening  the  room  a  second 
story,  clear  to  the  roof,  he  found  a 
beautiful,  high  room  with  galleries  run- 
ning the  length  of  either  side  —  un- 
questionably the  way  the  room  stood  in 
Beissel's  day. 

Now  that  room  —  a  great  room  in 
its  time  —  is  still  large  enough  today 
for  either  the  Vorspiel  cast  or  the 
Vorspiel  audience,  but  hardly  both  at 
once.  What  we  got,  then,  was  "inti- 
mate theater"  in  which  the  intimacy 
went  so  far  that  theatricals  were  simply 
crowded  out.  The  pageant  had  to  be 
so  pruned  and  squeezed  that  it  lost 
much  of  its  effect.  But,  the  story  is 
just  an  excuse  upon  which  to  hang  a 
portrayal  of  cloister  life  —  worship, 
beliefs,  discipline,  love  feasts,  and 


above  all,  the  a  capella  singing.  And 
the  consequence  of  the  move  into  the 
Saal  was  that  the  pageant's  loss  became 
the  music's  gain. 

The  music  is  one  of  the  things  that 
Ephrata  is  all  about.  Beissel  was  a 
self-taught  musician  who  invented  his 
own  strange  modes  and  his  own 
strange  notations  for  transcribing 
them.  Early  accounts  are  unanimous 
in  praise  of  the  unearthly  (that  is, 
heavenly)  harmonics  produced  by 
Beissel's  choirs.  But  although  the  writ- 
ten music  was  preserved,  it  was  not 
until  a  few  years  ago  that  Dr.  RusseU 
Getz,  director  of  the  Associates  Chor- 
us, broke  Beissel's  code  and  opened 
the  way  for  the  music  to  be  heard 
once  more.   (This  music,  by  the  way, 
shortly  will  be  available  to  choirs  from 
the  G.  Schirmer  Company.) 

In  the  Saal,  the  men's  chorus  (seven 
or  eight  men)  sang  from  one  gallery 
and  a  like  number  of  women  sang 
from  the  other.  For  one  number,  a 
third  chorus  was  stationed  on  the  main 
floor.  Without  doubt,  Beissel  wrote 
the  music  for  just  such  antiphonal  ar- 
rangement and  used  it  that  way.  And 
it  has  now  been  proved  that  the  eigh- 
teenth-century visitors  were  right  on 
the  mark  in  their  accolades  of  Ephrata 
singing.  Everyone  ought  to  make  a 
point  of  attending  Vorspiel  at  least 


At  Ephrata:  "We  shall  sing  to  prove  that  the  angels  themselves,  when  they  sang  at  the  birth  of  Christ,  had  to  use  our  rules'' 


If,  / 


twice  —  once  in  clear  weather  to  see 
the  pageant  and  once  in  the  rain  to 
hear  the  music. 

Even  at  its  best,  Vorspiel  cannot 
touch  the  sHck  professionalism  and 
entertainment  value  of  the  Mormon 
Promised  Valley.  It  does,  however, 
have  a  hymnody  and  a  sanctuary  that 
antedates  the  Mormon  counterparts  by 
considerably  more  than  a  century.  And 
to  listen  to  that  long  lost  music  sung  in 
a  long  lost  meeting  room  creates  an 
effect  that  lifts  one  beyond  even  flood- 
lit temples.  Both  are  authentic  pointers 
to  the  glory  of  God. 

^Jur  final  adventure  started  at 
Ephrata  and  in  ways  proved  the  most 
e.xciting  and  significant  of  the  four. 
.At  the  Cloister  gift  shop  I  picked 
up  an  attractive,  slick,  professional- 
looking  brochure  (no,  we're  not  going 
back  to  Salt  Lake)  advertising  a  Dutch 
Family  Festival  located  near  Lancaster. 
Normally,  slick  brochures  tooting 
"Dutch  stuff"  around  Lancaster  are  to 
be  regarded  with  suspicion;  that  area 
is  full  of  outfits  that  have  commercial- 
ized and  prostituted  the  Permsylvania 
Dutch  culture  beyond  all  recognition. 
(One  of  their  big  items  is  a  postcard 
that  gets  a  hee-haw  from  the  fact  that 
Dutch  country  includes  the  town  of 
Intercourse,  Pa.) 


That  our  brochure  mentioned  "a 
pageant  of  the  Amish  and  Mennonite 
way  of  life"  didn't  necessarily  prove 
anything.  That  area  boasts  scads  of 
"learn  about  the  Amish"  places  that 
no  God-fearing  Amishman  would  be 
caught  dead  in;  the  proprietors  are 
interested  solely  in  Amish  "quaintness" 
and  couldn't  care  less  about  the  Amish 
faith. 

But  our  brochure  did  include  some 
hints  that  intrigued  me.  A  family 
festival  it  was  called,  and  jamily  was 
played  up  in  the  text  —  that's  some- 
thing different.  "A  festival  is  people 
....  People  learning  from  other  peo- 
ple's way  of  living  and  giving.  .  .  . 
It's  our  story  to  you  with  love.  ..." 
There  is  something  quite  uncommercial 
(or  else  newly  super-ingenious  com- 
mercial )  about  that  pitch.  We  de- 
cided to  investigate  even  though  it 
meant  upsetting  our  travel  schedule 
and  driving  some  distance  out  of  our 
way.  We  are  very  glad  we  did,  for 
we  discovered  that  the  Dutch  Family 
Festival  is  a  gang  of  young  Mermonites 
who  are  out  to  beat  the  commercial- 
izers  at  their  own  game  and,  in  the  pro- 
cess, defend  and  share  the  faith  instead 
of  corrupting  it. 

The  brochure  told  us  that  the  festi- 
val is  produced  by  Good  Enterprises, 
Ltd.  That  turns  out  to  be  Merle  Good, 


a  Mennonite  seminarian  who  must  still 
be  well  within  his  twenties,  his  wife 
Phyllis,  and  some  better-fixed  Men- 
nonite elders  who  are  his  angels  (back- 
ers). As  Merle  told  me.  his  company 
marks  an  effort  to  operate  on  three 
fronts  simultaneously:  ( 1 )  commer- 
cial, to  provide  a  means  by  which  some 
Mennonite  artists  and  craftsmen  can 
support  themselves  and  thus  —  (2) 
artistic,  to  pursue  their  creative  en- 
deavors to  the  end  of  —  (3)  the  faith, 
making  a  public  witness  to  Mennonite 
ways  and  values. 

The  festival,  which  has  evolved  out 
of  the  four  seasons  of  activity,  operates 
during  the  summer  months.  During 
the  school  year.  Merle  is  a  student 
(communication  and  the  arts)  at 
Union  Theological  Seminary  and 
Phyllis  at  New  York  University.  The 
cast-staff  (same  people  in  dual,  triple, 
and  quadruple  roles)  are  largely  Men- 
nonite college  students,  many  of  them 
from  Eastern  Mennonite  in  Harrison- 
burg, Virginia,  Merle's  own  alma 
mater. 

The  festival  proper  operates  on  a 
continuous  cycle  during  the  day,  six 
days  a  week.  It  is  housed  in  a  large, 
open,  commercial-type  building  which, 
I  believe,  is  an  auction  center  during 
the  off  (on)  season. 

The  greater  part  of  the  front  half 


At  left,  Christians  Right  On!  cast  members  introducing  a  new  song.    Right,  at  Dutch  Family  Festival,  exhibits  feature  Mennonite  life 


/ 


i 


^\, 


/ 


^^,- 


of  the  building  is  tiie  gift  shop,  at- 
tempting to  specialize  in  original  and 
authentic  Mennonite  artworks.  Fea- 
tured are  the  three-dimensional  carved 
paintings  of  Mennonite  farm  life  done 
by  Albert  Zook,  a  truly  unique  and  im- 
pressive art  form.  Featured  even  big- 
ger is  a  new  novel  by  a  first-time  novel- 
ist. Merle  Good  (Mr.  Entrepreneur 
himself) .  Happy  as  the  Crass  Was 
Green  is  his  story  of  contemporary 
Mennonite  youth,  published  by  Herald 
Press,  the  Mennonite  press  at  Scott- 
dale,  Pennsylvania.  The  shop  also  has 
a  table  of  other  works  by  Mennonite 
writers,  most  of  them  from  Herald 
Press.  And  early  in  the  season,  the  fes- 
tival sponsored  an  autographing  party 
at  which  quite  a  number  of  Mennonite 
authors  were  present. 

From  the  gift  shop,  we  walked 
through  a  series  of  exhibits:  a  mock-up 
kitchen  where  is  explained  the  making 
of  sauerkraut,  apple  butter,  soap,  and 
such  like;  a  farm  exhibit  with  a  few 
live  animals;  a  smokehouse.  The 
guides  and  exhibitors  turn  out  to  be 
the  actors  and  singers  at  the  audi- 
torium, the  back  half  of  the  building. 
One  end  of  the  room  is  devoted  to  an 
open,  wrap-around  stage  decorated  in 
a  Mennonite  farm  motif.  The  other 
end  is  semicircled  with  seven  projec- 
tion screens  and  a  number  of  low 


platforms.  The  center  of  the  room  is 
filled  with  ingenious,  bidirectional 
seats,  namely,  bales  of  hay.   (During 
empty  intervals,  the  children  are  en- 
couraged to  play  tag,  jumping  from 
bale  to  bale. ) 

First,  at  the  screen  end,  comes  "This 
Is  Lancaster."  a  brief  multimedia  pre- 
sentation written  by  Merle  Good,  mu- 
sic by  David  Seitz,  recordings  of  some 
of  the  music  on  sale  in  the  gift  shop. 
Its  thrust  is  toward  the  family  and  the 
beauties  of  life  in  the  country,  com- 
municated through  simultaneous 
slides,  music  —  live  and  recorded, 
skits,  jokes  by  a  cast  of  four. 

During  the  intermission,  while  the 
cast  is  regrouping  at  the  other  end  of 
the  room,  the  audience  enjoys  a  brief, 
informal  lecture  and  question  period 
regarding  Mennonite-Amish  history 
and  beliefs.  In  our  case  the  lecturer 
was  a  young  man  who  joined  the  so- 
ciology faculty  at  Elizabethtown  Col- 
lege this  fall. 

Turning  on  our  bales,  from  the  stage 
came  a  very  brief  musical  celebrating 
the  Amish-Mennonite  faith  and  Ufe. 
Book  and  music  by  you  know  who. 
Cast  of  four,  same  as  before.  All  done 
with  impressive  verve,  sincerity,  and 
dedication  by  very  open,  friendly,  hos- 
pitable young  people. 

Come  evening,  the  festival  proper 


Gift  shop  at  family  festival  specializes  in  Mennonite  artwork 


closes  shop  in  order  to  reopen  as  the 
company  of  a  full-scale,  two-hour 
musical.  The  hay  has  been  stacked  to 
one  side  to  form  a  gallery  for  children, 
and  folding  chairs  have  been  arranged 
facing  the  stage.  The  audience  has 
jumped  from  twenty  or  thirty  to  ten 
times  that;  and  the  number  of  prayer 
coverings  in  evidence  (beards  don't 
tell  you  anything  any  more)  indicate 
that  the  Mennonites  do  a  good  job  of 
supporting  their  own.  The  cast  has 
swelled  from  four  to  fourteen,  pre- 
sumably as  ten  more  Mennonite  young 
people  got  off  their  workaday  jobs. 

Merle  has  written,  directed,  and 
produced  four  of  these  full-length, 
what  he  calls  "native"  musicals.  Two 
are  presented  each  summer.  David 
Seitz.  a  former  music  teacher  from 
Eastern  Mennonite  who  sang  in  the 
cast,  has  done  the  music  for  a  couple 
of  them.  This  night  the  play  was  Yes- 
terday, Today,  and  Forever,  the  story 
of  a  touring  group  of  young  Mennonite 
singers  who  are  struggling  to  be  true 
to  their  heritage  and  yet  be  open  to  the 
modern  world.  Costumes  included  a 
comfortable  mix  of  prayer  and  mini- 
skirts. Not  all  of  the  long  hair  was  on 
girls.  Drums  and  an  electric  guitar 
made  their  contribution.  As  the  bro- 
chure said.  "It's  ALIVE!" 

The  music  touched  all  bases:   an 
ancient  Mennonite  hymn  sung  in  Ger- 
man; "I  Need  Thee  Every  Hour" 
(which  I  never  would  have  guessed 
could  make  it  as  a  show  tune) ;  the 
Lord's  Prayer  very  effectively  sung  to 
music  reminiscent  of  the  Beatles. 

Without  apology,  the  show  as  a 
whole  was  religious.  Christian,  and 
Mennonite.  Not  every  viewer  would 
be  converted,  of  course,  but  no  one 
could  come  away  without  feeling  good 
about  the  experience  and  having 
gained  in  knowledge  and  respect. 

In  sum,  many  churches  are  effective- 
ly using  the  stage  to  help  get  their  mes- 
sage to  the  public  "out  there."  The 
Church  of  the  Brethren  may  not  have 
the  resources  to  compete  with  the  Mor- 
mons. But  Brethren  do  have  the  per- 
sons and  the  creativity  to  become  in- 
volved in  this  kind  of  ministry  on  a 
greater  scale  than  has  so  far  been  tried. 
Ought  we  investigate  the  myriad  pos- 
sibilities?  D 


1-15-72   MESSENGER     11 


Love^ 
^  asl 
have 

loved 
you. 


Jesus  requires  a  new  style  of  life  of 
his  disciples.   They  are  to  love  one 
another  as  he  himself  has  loved 
them  (John  13:34).    This  is  to  be 
their  distinctive  feature,  making 
them  recognizable  as  his  disciples 
(John  13:35). 


What  love  is. 


In  one  form  or  another,  the  call  to 
love  is  found  in  most  religious  tra- 
ditions.  Yet  it  is  universal  human 
experience  that  love  cannot  arise 
by  command. 

But  the  words  of  Jesus  about  love 
are  a  new  commandment  which  he 
alone  could  issue  since  it  is  direct- 
ly bound  up  with  his  person  and 
mission:  The  new  commandment  is 
Jesus'  invitation  to  live  as  he  him- 
self lived  (1  John  2:6),  to  live  in  the 
light  of  his  truth  (2  John  4).    Jesus 
requires  us  to  love  one  another  as 
he  himself  has  loved  us  (John 
13:34). 

What  was  this  love  of  Jesus  him- 
self?   The  washing  of  the  dis- 
ciples' feet  indicates  the  answer: 
"Jesus  had  always  loved  his  own, 
who  were  in  the  world  and  now  he 
was  to  show  the  full  extent  of  his 
love"  (John  13:1).    This  symbolic  act 
at  the  beginning  of  the  last  Supper 


points  to  two  features  of  the  love 
of  Jesus: 

1.  The  washing  of  the  feet  an- 
nounces and  prefigures  the 
sacrifice  of  the  cross.   Before 
he  died,  Jesus  could  say:  "It 
is  accomplished"  (John  19:30). 
He  had  given  the  supreme 
token  of  love,  for  there  is  no 
greater  love  than  that  a  man 
should  lay  down  his  life  for 
his  friends  (cf.  John  15:12-15; 

1  John  5:16).   Lifted  up  from 
the  earth,  Jesus  will  draw  all 
men  to  himself  (John  12:32), 
gathering  together  into  unity 
the  scattered  children  of  God 
(John  11:52); 

2.  The  washing  of  the  feet  is  also 
the  pattern  of  brotherly  serv- 
ice for  each  Christian.   The 
servant  is  to  follow  the  ex-         VJ 
ample  of  his  master  (John 

13:15  H.). 

Christ's  love  for  men  demon- 
strates the  love  of  the  Father  who 
gave  his  only  son  for  the  salvation 
of  the  world  (John  3:16).    God  is 
love  (1  John  4:8-16).   To  discover 
God,  to  know  who  he  is,  we  must 
love  (1  John  4-7  f.). 


What  love 
demands. 


The  servant  truly  follows  his  mas- 
ter only  if  he  is  ready  to  lay  down 
his  life  for  his  brothers  (1  John 
3:16). 

His  daily  life  is  to  be  a  life  of 
service.   He  must  always  be  ready 
to  come  to  the  help  of  his  brothers, 
especially  of  those  who  suffer  (1 
John  3:17).    Only  then  will  the  love 
of  the  Christian  be  "genuine  and 
show  itself  in  action"  (I  John  3:18). 

The  true  Christian  loves  his  ene- 
mies (Matthew  5:44).    Like  God  and 
like  Christ  who  have  loved  all  men 
(John  3:16),  he  tries  to  make  his 
love  universal  in  its  range. 

The  Christian  who  seeks  to  obey 
the  new  commandment  (John  15:12- 
17)  will  not  be  surprised  to  meet 
with  misunderstanding  and  hatred 
(John  15:18-25).    His  assurance  of 
Christ's  victory  will  enable  him  to 
conquer  fear  and  cowardice  (John 
13:38;  16:33). 


The  fruits  of  love. 


Love  makes  the  believer  a  true 
disciple  of  Jesus  (John  13:35),  one 
who  has  really  assimilated  his 
master's  message  and  who  knows 
the  truth  (8:31  f.);  one  who,  like  the 
beloved  disciple,  stands  at  the  foot 
of  the  cross  (19:15-26)  and  who 
looks  up  in  faith  to  the  crucified 
Christ  (19:37). 

Love  creates  fellowship  among 
men  (1  John  1:7),  strengthens  and 
extends  the  Christian  community, 
which  is  a  truly  fraternal  commu- 


nity; love  is  the  family  likeness  of 
the  children  of  God  (1  John  3:10),  it 
demonstrates  to  the  world  the  life 
of  Christians  as  God's  children  and 
their  fellowship  with  the  Father 
and  with  his  Son,  Jesus  Christ. 

Life  in  truth  and  love  (Ephesians 
4:15)  is  the  most  effective  way  of 
achieving  unity  in  the  faith 
(Ephesians  4:13)  and  building  the 
kingdom  of  God.   Love  builds  the 
church,  which  grows  and  increases 
through  the  mutual  love  of  its 
members  (Ephesians  6:16). 


Sent  by  Christ  into  the  world 
(John  17:18),  the  children  of  God 
bear  witness  to  the  world  as  they 
achieve  their  unity.   In  this  way 
men  will  be  led  to  faith  and  will 
realize  that  the  Father  has  loved 
them  as  he  loved  his  son  (John 
17:21  ff.).    Is  this  love  the  family 
likeness  which  the  world  sees  in 
Christians?    Is  this  love  character- 
istic of  relations  between  churches? 
Is  this  sign  of  love  to  be  found 
within  each  Christian  congregation 
and  community? 


Suggested  Readings 

John  13:1-17  and  33-35;  1  Corinthi- 
ans 13 

"I  show  you  the  best  way  of  all" 
Deuteronomy  6:4-15;  Luke  10:25-37 

The  commandment  of  love  is  the 
sum  of  the  law 

1  John  4:7-11;  Hosea  11:1-9 
Only  love  makes  God  truly 
known 

Luke  6:27-35;  Leviticus  19:17  f.  and 

33  L 

Love  of  the  neighbor  cannot  dis- 
criminate between  friend  and 
enemy 

John  15:12-17;  Isaiah  58:6-12 
There  is  no  service  of  the  Lord 
without  service  of  those  in  need 

Matthew  18:21-35;  1  John  2:3-11 
In  the  light  of  the  commandment 
of  love  the  truth  about  the  inten- 
tions of  our  heart  is  revealed 

Matthew  10:34-42;  1  John  3:13-18 
Following  Christ  in  the  way  of 
love  does  not  lead  out  of  the 
world  of  hatred,  but  leads  to 
ultimate  division,  exemplified  in 
his  cross 

Jeremiah  31:1-6;  Romans  8:31-39 
God's  unceasing  love  for  men 
does  not  rest  until  he  has  drown 
them  all  to  himself 


Helpus  tolove. 


Jesus  says  "Love  one  another" 
Think  of  those  we  love 
Think  of  those  we  ought  to  love 
Think  of  situations  of  hatred  in  the 

world. 
Lord,  as  you  have  loved  us,  help 

us  to  love. 


'^^^^. 


Jesus  says  "Love  one  another" 
Pray  to  God  for  our  family  and 

friends 
Pray  to  God  for  our  enemies 
Pray  to  God  for  peace. 

Lord,  as  you  have  loved  us,  help 

us  to  love. 

Jesus  says  "Love  one  another" 

Commit  ourselves  to  God 

Commit  ourselves  to  work  for  peace 

and  reconciliation 
Commit  ourselves  to  each  other. 
Lord,  as  you  have  loved  us,  help 

us  to  love. 


ible  readings 
fora 
Week  of  Prayer 
for  Christian  Unity: 


Inez  Long  tells  why 


UT5. 


IVe  Been  Putting  on  the 


Inez  Long 


To  be  born 

on  the  prairie, 
riding  in  a 

car  on  capricious  topography  up  and 
down,  right  and  left,  is  a  dizzy 
un-merry-go-round,  so  that  I  find 
myself  dragging  my  feet  and  braking  a 
hole  in  the  floorboard.  For  the  past 
five  years  I've  been  doing  the  same  in 
the  Church  of  the  Brethren  on  our 
dizzy  ride  of  tripping  off,  spiraling 
twist  after  turn,  zooming  us  high  and 
heading  us  low. 

How  did  we  get  on  this  ride?  Well, 
from  World  War  II  to  the  mid-sixties, 
Brethren  laid  a  speedway  that  caught 
the  spirit  of  the  times  and  the  tempo  of 
our  people  and  we  didn't  need  zigzag 
risks  to  provoke  thrills.  We  were  going 
fast  toward  goals  and  we  didn't  jerk 
into  sudden  kinks.  We  had  our  thrills 
from  winning  conscientious  objector 
status  in  national  law,  a  victory  which 
will  stand  as  an  historic  landmark  in 
the  rise  of  the  inviolate  conscience  as 
supreme  over  national  policy.  We 
thrilled  as  millions  of  dollars  went  into 
alternative  service  which,  however 
infirm  in  World  War  II.  made  a 
miraculous  witness  in  crisis,  a  witness 
yet  to  be  recorded  in  all  its  drama.  We 
were  recognized  as  leaders  in  relief, 
rehabilitation,  work  camps,  volunteer 
service,  and  mobile  emergency 
programs. 

During  our  excursions  into  a  widen- 
ing world,  we  woke  up  to  the  fact  that 


we.  ourselves,  had  changed.  We  had 
transplanted  ourselves  from  the  coun- 
try to  the  city  so  that  our  locations 
were  exactly  reversed :  we  were  now 
eighty-five  percent  urban  and  fifteen 
percent  rural.  Our  new  church  build- 
ings, no  longer  meetinghouses,  showed 
our  confidence  that,  because  of  our 
record  in  the  forties,  we  could  win  our 
way  in  the  postwar  secular  world  and 
gather  a  strong  base  in  urban,  main- 
stream Protestantism.  Today  our  local 
churches  —  their  conclusions  after 
long  discussions  in  the  fifties  openly 
evident  in  hardwood  and  concrete  — 
dot  the  nation  with  divided  chancels, 
steeples,  parking  lots  and  educational 
complexes  that  boast  nurseries,  multi- 
media installations,  kitchens,  and 
recreational  facilities.  And,  as  a 
parsonage  woman.  I  give  a  loud  cheer 
for  efficient  new  parsonages. 

During  this  time,  our  witness  to  the 
wider  church,  as  in  the  National  Coun- 
cil of  Churches  and  World  Council  of 
Churches  mounted  under  the  leader- 
ship of  our  best  denominational  states- 
men. Our  fellowship  with  global 
Christians,  as  in  the  Russian  exchange, 
was  unique.  Our  church-related  col- 
leges expanded  in  phenomenal  propor- 
tions. Our  involvement  in  Mission 
One  and  Mission  Twelve  pushed  us 
into  a  new  sense  of  relationships,  in 
both  church  and  world. 

Despite  the  grumblings  of  the  youth 


14      MESSENGER     1-15-72 


Brakes" 


cult  and  the  rumblings  of  the  anti- 
church  underground  in  the  late  1960s, 
both  of  whom  had  brilliant  reasons  for 
exposing  all  these  achievements  as 
folly,  the  record  of  self-sacrifice,  of 
hardheaded  planning,  and  of  actual 
good  done  for  humanity  shows  a  dedi- 
cation with  which  we  need  not  be 
ashamed  even  when  standing  alongside 
our  venerable  forebears.  However,  the 
hardest  work  of  my  forty  years  in  an 
uninterrupted  career  in  church  work 
has  been  dragging  my  feet  in  the  past 
five  years,  in  putting  on  the  brakes. 


What  caused 
the  imbalance  which 

gives  us  a  dizzy  ride  in  the  late  1960s? 
It  was  riding  in  a  passenger  section 
ripped  in  two  because  the  design  of  the 
craft  catered  to  the  youth  cult,  so  that 
the  generation  gap,  breaking  the 
church  apart,  became  an  ironic  joke  to 
the  young,  a  traumatic  tragedy  to  the 
old,  and  a  formidable  task  to  the 
middle-aged  who  were  nearly  torn  in 
pieces  as  they  held  the  rip  together  by 
their  own  two  bare  hands.  It  was  the 
falsity  of  pilots  who,  while  looking 
straight  ahead  as  if  listening  with  both 
ears,  heard  only  with  the  left  ear  tuned 
to  raucous  extremists  who  grabbed  the 
microphone  and  announced  to  the 
passengers  alternate  demands  for 
"Power,"  "Confrontation,"  and  "Con- 
troversy" between  sweet  mimics  for 
"Acceptance"  "Love,"  and  "Support." 
It  was  the  presumption  of  professional, 
salaried  churchmen  who  fueled  the 
local  church  with  sophisticated  materi- 
als and  methods  while  faithful  volun- 


teer workers  tried  feverishly  to  get  the 
local  church  aloft  as  it  sputtered  and 
choked  on  input  too  rich  or  ill-matched 
for  its  purposes.  It  was  the  false  prom- 
ise of  an  Aimual  Conference  report  of 
1 966  to  merge  "with  groups  more  like 
our  own"  which,  in  the  ensuing  years, 
consumed  millions  of  flight  hours  and 
confused  local  flight  patterns  so  that 
we  landed  in  Baptist,  Church  of  God, 
and  other  terminals,  only  to  find  that 
we  have  been  grounded  with  no  "Go" 
from  other  ports. 

The  flights  have  been  more  than 
many  of  my  co-workers  have  been  able 
to  sustain.  Many  have  become  sick- 
ened; some  have  disembarked;  all  but 
a  few  have  shut  their  eyes  so  as  not  to 
see  from  the  window  the  dizzy  flights 
we  have  taken.  Of  the  few  who 
looked,  even  fewer  knew  where  we 
were  "at"  at  any  given  time.  I  didn't 
get  sick;  I  didn't  shut  my  eyes;  I've 
known  where  we  were  most  of  the 
time.  I  dragged  my  feet  simply  be- 
cause I  thought  the  ride  was  imbal- 
anced;  it  was  a  waste  of  fuel;  it  was  an 
unfair  expenditure  from  conscientious 
tithers;  its  false  exhilaration  was  illu- 
sionary.  I  disembarked  this  past  year 
with  both  feet  on  the  ground  to  dis- 
cover, along  with  many  others,  that  we 
had,  indeed,  struck  amazing  low 
altitude. 

Someone  has  said  that  such  a  posi- 
tion —  both  feet  on  the  ground  —  gets 
us  nowhere.  One  has  to  have  at  least 
one  foot  off  the  ground  to  walk.  But  I 
propose  for  the  Church  of  the  Brethren 
a  period  of  time  in  which  to  keep  both 
feet  on  the  ground  and  go  nowhere: 
just  stop,  look  and  listen.  Then,  per- 
haps, we  might  be  able  to  make  a  jump 
forward  together,  with  both  feet,  right 
and  left,  in  one  strong  forward  action 
to  one  purposeful  goal. 

Where  are  we  now?  I  think  we  are 
not  so  much  lost  as  we  are  in  the  posi- 


tion of  having  "lost  out."  In  very  self- 
less moves,  on  the  assurance  that  "he 
who  loses  his  life  shall  find  it"  — 
though  in  our  generosity  we  seldom 
had  the  same  recipient  in  mind  as  did 
the  Teacher  of  this  paradox  —  our 
programs  became  mobile.  We  moved 
our  service  projects  into  the  wider 
church.  Church  World  Service,  Heifer 
Project,  CROP,  International  Youth 
Exchange,  and  many  others.  We  based 
alternative  service  and  BVS  in  secular 
agencies.  Hospitals  went  under  com- 
munity control.  Our  best  talent  went 
into  secular  revolutions.  Our  peace 
testimony  touched  global  proportions. 
Our  church  colleges  moved  toward 
self-perpetuating  boards  of  trustees. 
Our  seminary  may  soon  be  teaming  in 
a  cluster. 


How  did  we  "lose  out"? 
As  we  became 

prophets  to  the  ecumenical  world 
in  matters  of  peace,  other  groups  de- 
veloped prophets  more  quickly  than 
we  and  rose  with  more  sophistication. 
As  we  shared  our  relief  programs  with 
others,  they  promptly  bolstered  them 
with  more  money,  more  personnel,  and 
won  the  balance  of  power.  We  scat- 
tered our  best  leaders  in  ministries  to 
the  world  which  invited  them,  often  as 
naive  and  willing  worldlings,  into  an 
even  more  inviting  worldliness.  I 
could  name  all  these  in  specific  pro- 
grams, policies  and  persons,  by  title, 
official  action  and  name,  but  this  reve- 
lation would  be  self-castigating.  You 
see,  I  voted  in  official  action  for  many 


1-15-72    MESSENGER      IS 


of  these  shifts  with  the  wild  hope  that 
some  of  our  well-proven  projects  and 
ideals  would  get  wider  use.  This  has 
happened.  Yet  this  selflessness  has  left 
us  with  little  left  of  the  self  we  have 
always  known  ourselves  to  be  as 
Brethren. 

The  Church  of  the  Brethren  now  has 
an  identity  which  it  feels  to  be  a  non- 
identity  because  we  are  unfamiliar  with 
it.  Coming  from  our  pietist  tradition, 
as  reformers  of  all  reforms,  we  have 
little  feel  for  the  identity  which  remains 
as  the  revolutions  and  countermove- 
ments  cool.  What,  then,  is  our  iden- 
tity? We  are  just  another  neighborhood 
church  on  just  another  busy  street 
corner.  Our  slogans  as  a  denomination 
—  unique,  separatist,  peculiar  —  are 
gone. 

Now  this  is  a  challenge  in  itself. 
Our  local  congregations,  open  toward 
Protestantism,  even  Catholicism,  will 
be  steadied  if  we  incorporate  the 
weight  of  these  newcomers  who  will 
scrutinize  the  quick  turnabouts  which 
our  small  denomination  has  maneu- 
vered in  the  past.  Yet  Brethren  don't 
see  any  thrill  in  being  "just  another 
church,"  especially  at  a  time  when  the 
church  is  shown  as  tawdry;  when  it  is 
ill-used  and  much  abused,  even  by 
leaders  in  the  church.  We  don't  think 
of  ourselves  as  "a  traditional,  institu- 
tional church."  We  have  been  taught 
that  we  were  not  created  "just  for 
that";  our  origins  were  not  sprung  "just 
from  that." 

Furthermore,  we  don't  know  how  to 
be  a  church  in  a  secular  city,  a  secular 
village  or  a  secular  countryside,  be- 
cause we  aren't  ready  to  confess  that 
the  omnipresent  adjective  secular  de- 
scribes us  all  after  two  decades  in  front 
of  the  television  screen.  Yet  here,  too, 
is  challenge,  as  the  veneer  of  secular 
hardware  and  the  disposable  nature  of 
plastic  junk  deepens  the  contrast  be- 
tween the  eternal  set  in  the  midst  of  the 
transitory.  And  we  can  be  glad  that, 
disencumbered  of  parochial  programs, 


we  can  get  on  with  our  central  task : 
the  tendering  and  extending  of  the 
sacred  in  a  profane  world.  This  has 
always  been  the  task  of  the  church, 
though  it  is  a  difficult  task  for  a  people 
recently  exposed  to  the  secular  world. 

Once  we  recognize  a  shift  in  our  his- 
toric position,  and  once  we  accept  our 
place  in  the  secular  world,  we  must 
first  define  ourselves  as  a  church. 
When  we  moved  into  a  hard-core, 
prophetic  stance  in  the  late  1960s,  we 
became  more  individualistic,  like  the 
Quakers.  This  moved  us  from  an 
evangelical  base  and  from  the  kind  of 
corporate  unity  we  had  shared  with  the 
Mennonites.  Yet  now  we  find  our- 
selves neither  like  the  Quakers  nor  the 
Mennonites:  We  are  not  Quaker,  be- 
cause we  have  not  relinquished  a 
concept  of  the  church;  we  are  not 
Mennonite  because  we  are  no  longer 
internally  strong  and  separatist. 

Are  we  really  a  church?  If  so,  are 
we  "just  another  church"?  Are  we 
special?  I  suggest  that  we  assume  we 
are  not  special  in  the  sense  that  God 
plays  favorites  by  speaking  through 
our  own  kind  because  of  who  we  are. 
I  suggest  that  in  spite  of  the  mass- 
media  performances  and  headline  per- 
sonalties we  have  been  able  to  pro- 
mote, we  confess  that  sustained  per- 
sonality adulation  or  denominational 
prestige  in  the  public  eye  are  hard  to 
sustain  by  people  with  little  expertise 
in  the  camera's  lens.  Furthermore,  I 
suggest  that  experiments  in  one-year 
ministries  in  hard-core  social  causes  be 
exchanged  for  long-term  professional 
career-personnel  rather  than  hit-and- 
run,  guilt-compensating  orators  and 
lamppost  ministries.   In  councils  of 
churches,  I  suggest  that  Brethren  con- 
fess openly  that  is  was  easier  to  get  our 
interdenominational  friends  on  the 
peace  bandwagon,  when  it  became 
popular  in  both  press  and  youth  pro- 
tests, than  to  get  them  off  the  mari- 
juana trip,  off  the  consumerism  ride 
with  in-group  projects,  off  the  political 
games  of  one-upmanship,  and  off  ex- 
cursions to  worldwide  conferences  for 
whoever  has  the  tough  elbows  and 
verbiage  to  win  a  first-class  ticket. 
Finally,  we  do  not  need  more  hard- 
bitten words  in  which  self-appointed 
crusaders  have  halted  all  opposition 
with  gutter  language,  frisked  their 
opponents,  and  stripped  them  down. 


tearing  out  their  hearts  in  cold  blood. 
Certainly  we  do  not  need  more  dia- 
logue which  is  banal  communication. 
Such  communication  is  only  a  pooling 
of  ignorances,  or  a  marathon  in  which 
only  volubility  and  accusations  are  the 
survivors. 

If  we  can  rid  ourselves  of  past  use- 
less cargo,  where  do  we  start?  We 
start  where  Christians  have  always 
started:  Right  where  they  are,  right 
on,  along  the  Christian  pilgrimage,  like 
Christian  himself  in  Pilgrim's  Progress. 
We  are  a  people  on  pilgrimage.  We 
are  not  on  an  ecstatic  trip,  not  on  an 
adventurous  odyssey,  not  in  a  political 
race,  not  on  a  lost-lover's  detour,  not 
on  a  suicidal  dead  end.  Like  Christians 
before  us,  we  are  on  a  Way.  That  Way 
rises  from  disgrace  to  glory,  from 
slavery  to  the  self  to  freedom  of  the 
redeemed.  The  road  rises  with  mir- 
acles and  devils  meeting  us  at  every 
turn  as  we  pursue  the  Way  to  a  sacred 
destiny. 

What  might  be  that  Way  for  Breth- 
ren now? 


First,we  can  review 
the  knowledge 
which  the  church 

has  produced  and  preserved,  knowing 
that  it  is  an  exclusive  body  of  knowl- 
edge in  the  sense  that  in  our  secular 
age,  only  the  devout  in  home  and 
church  can  be  trusted  to  teach  it 
authentically  and  purposefully.  As 
Christians  we  have  learned  that  there 
is  Good  News  which  others  do  not 
know.  That  Good  News  carries  values 
which  we  do  not  want  lost  because 
they  are  redemptive  values  for  the  hu- 
man race,  which  we  love  and  which 
we  hope  will  prevail.  As  religious  peo- 
ple, we  are  consciously  alive,  because 
we  are  conscious  every  moment  that 


16     MESSENGER    1- 15-72 


God  is  alive  and,  in  our  day.  we  keep 
this  consciousness  brilliantly  alive  in 
ourselves  because  the  forthright  recog- 
nition of  God  is  rare,  except  in  pro- 
fanity. As  members  of  the  living  Body 
of  Christ,  we  will  gather  to  sing  praise 
on  Sunday  morning,  as  our  custom  is. 
We  will  bring  the  fruits  of  our  labors 
in  a  world  that  seldom  knows  or  con- 
fesses Christ,  and  we  will  be  confident 
before  the  throne  of  grace  that  God 
will  take  the  paltriness  of  our  labor  and 
enlarge  it  from  the  disregard  of  the 
world  to  the  measure  of  his  children's 
need.  As  we  seek  atonement  for  our 
own  disobedience,  we  will  be  bold  to 
believe  that  life  everlasting  is  a  sure 
gift  of  God's  grace. 

Second,  we  will  pray  for  and  be  open 
to  the  Holy  Spirit.  We  will  infuse  our 
experiences  of  the  Spirit  into  the  insti- 
tutional church.  If  the  church  is  only  a 
"corpus"  —  a  body  —  it  will  be  a 
corpse.  If  it  is  body  and  spirit  — 
corpus  and  animus,  the  breath  of  God 
—  it  will  have  a  soul.  We  will  live 
with  the  Spirit  that  cannot  be  pro- 
grammed, computerized  or  mimeo- 
graphed but  whose  ways,  often  stub- 
born against  administrative  paper 
people  and  our  own  picayunish 
connivings.  are  endless  joy  within  the 
household  of  faith.  We  will  extend  our 
church  to  people  nearby  who  have 
fallen  victim  to  mass  media  consumer- 
ism and  secular  cults.  Pumped  into 
bloated  bodies,  full  of  liquor,  drugs, 
speed,  skin,  thrills,  and  risks,  they  have 
bartered  life  with  a  capital  L  for  the 
touch-and-feel  senses  minus  soul, 
which  is  infused  only  by  the  breath  of 
God. 

Third,  we  will  be  perceptive  to  the 
ecumenicity  that  is  growing  at  the 
grass  roots.  Many  of  us,  saddened  by 
the  lack  of  evangelism  among  Breth- 
ren, and  disheartened  by  the  trend  of 
Anabaptism  that  propagandizes  sep- 
aratism to  keep  us  outside  ecumenical 
mergers,  see  a  ray  of  hope  in  our  local 
churches.  For  here,  in  our  own  con- 


gregations, people  regardless  of  labels, 
dress,  experiences,  or  language,  come 
to  pray,  study,  and  worship  because 
they  know  they  must  "lean  on  the 
Everlasting  Arms"  if  they  are  to  be 
enabled  for  the  hard  work  of  Chris- 
tians in  the  world.  Here  is  the  close 
communion  —  not  closed  communion, 
but  quite  the  contrary  —  of  believers 
in  a  neighborhood  church.  We  need  to 
keep  aware  of  the  differences  in  these 
two  words  because,  as  Brethren,  as  we 
move  toward  intensive  fellowship,  we 
will  be  tempted  to  turn  inward  to 
closed  sectarianism  which,  however 
spectacular  in  broadbrimmed  hats, 
high  collars,  and  prayer  veils  when  we 
are  together  at  Annual  Conference,  is 
a  dead  end  to  youth  and  adults  alike 
who,  living  with  their  peers  in  the  secu- 
lar city,  refuse  to  be  encumbered  by 
the  flimflams  of  special  gear  which 
carry  artificial  barriers  and  are  impedi- 
ments to  the  sharing  of  the  Good  News. 

Fourth,  we  will  welcome  many  lan- 
guages in  the  church  to  infuse  it  with 
diversity  and  harmony,  characteristics 
of  God's  whole  human  family.  In 
time,  we  will  feel  out  the  full  meanings 
of  others'  languages.  Paul  wrote, 
"There  are  doubtless  many  different 
languages  in  the  world,  and  none  is 
without  meaning,  but  if  I  do  not  know 
the  meaning  of  the  language.  I  shall  be 
a  foreigner  to  the  speaker  and  the 
speaker  a  foreigner  to  me."  The  new 
ecumenicity  is  bringing  together  words 
and  meanings  from  Consciousness  III, 
Communes.  Jesus  People,  the  Straights, 
the  Intellectual  Elite,  the  Hard  Hats, 
the  Eternal  Family,  the  Violent- 
Nonviolents,  the  Glossolalia  Cults, 
the  Social  Action  Rabble,  the  Long 
Hairs,  the  Evangelicals.  As  each  in- 
terprets the  meaning  of  his  language, 
each  local  church  will  be  forced  to 
raise  up  balanced,  disciplined,  com- 
passionate spokesmen  who,  able  to 
speak  the  "language  within  all  lan- 
guages" because  of  personal  dedication 
and  long  years  of  study,  will  gather  us 
all  into  one  Body  and  one  Spirit.  In 
this  new  harmony  of  the  family  of 
God,  Brethren  will  need  pastors  who 
know  how  to  realize  Christ's  hope. 
"Other  sheep  I  have  which  are  not  of 
this  fold  ..."  and  "That  they  all  might 
be  one." 

Any  person  with  a  sense  of  steward- 


ship, of  which  Jesus  spoke  in  terms  of 
profit  and  loss,  work  and  reward,  waste 
and  penalty,  disobedience  and  death, 
would  put  on  the  brakes  if  he  knew  we 
were  moving  to  a  dead  end  in  our 
church.  The  dead  end  had  been  fore- 
shadowed if  we  had  had  ears  to  hear: 
voices  from  the  pulpit  no  longer  speak- 
ing as  ambassadors  for  Christ;  voices 
predicting  a  church  school  that  will 
grow  limp,  then  fade  away;  leaders  not 
held  accountable  for  lessening  church 
influence  but.  instead,  contributing  to 
it;  professional  church  leaders  promot- 
ed when  they  have  failed  because  of 
threat  that  they  will  leave  the  church; 
laymen  creating  designs  for  church 
programs  that  ignore  a  time  for  the 
altar  of  the  spirit  in  the  week's  sched- 
ule; teachers  in  the  church  school 
without  training  or  experience  in  a 
learned  body  of  knowledge;  productive 
volunteer  workers  in  the  church  viewed 
with  less  merit  than  salaried,  slipshod 
personnel. 

I Ve  dragged  my  feet 
as  we  headed 

for  this  dead  end.  I  pray  God  that  we 
will  arrest  ourselves  before  going 
farther  into  this  "no  exit."  Otherwise, 
we  will  have  to  shift  into  reverse  later 
on.  Such  a  reverse  shift  is  a  drastic 
counter  action  which  often  produces 
an  overreaction  which,  in  our  history, 
has  been  fierce,  self-deprecating,  and 
split  with  personal  politicizing  and 
mass  accusations  and  polarizations. 
The  point  of  view  of  this  article  comes 
perilously  close  to  a  call  for  counter- 
action but,  if  viewed  as  an  evaluation 
of  my  own  mistakes  and  my  awareness 
of  God's  judgment,  perhaps  it  will 
bring  a  reconsideration  of  where  we 
have  been  and  where  we  are,  helping 
to  reedeem  us  before  we  are  forced  to 
see  that  "whatsoever  we  have  sown, 
that,  indeed,  we  have  reaped."   D 


1-15-72    MESSENGER     17 


A  coed  answers... 


Involvement?  Yes! 


by  SUSAN  KREHBIEL 
TAYLOR 


w 


hat  does  a  down-to-earth  coed  who's 
been  around  the  world  think  about 
improving  it? 

McPherson  College  student  Linda 
Keim,  who's  no  stranger  to  senate 
offices  and  many  world  ports,  believes 
changes  can  occur  through  involve- 
ment within  the  existing  structures. 

"I'm  labeled  a  conservative  by  some 
because  I  believe  in  the  system,"  she 
laughs. 

Posters  in  her  dorm  room  reflect 
shared  aspirations  to  today's  college 
generation  —  love,  peace,  and  freedom 
—  yet  Linda  has  chosen  an  avenue 
many  young  people  are  now  rejecting: 
participation  in  the  political  system. 

"No  system  of  government  is  in- 
fallible or  without  need  for  improve- 
ments, but  especially  in  ours  can 
changes  occur,  particularly  if  enough 
of  the  people  want  it.  Basically  I  think 
the  people  receive  what  they  merit 
from  their  involvement  or  lack  of 
interest  in  government." 

Involvement  for  Linda  during  the 
college's  January  interterm,  a  short 
period  allowing  concentrated  study  in 
one  course,  meant  working  in  Wash- 
ington as  a  legislative  aid  for  the  Re- 
publican National  Party  Chairman, 
Kansas  Senator  Bob  Dole.  And  during 
the  fall  semester  of  1969,  it  meant 
study  and  travel  in  thirty-six  countries 
with  World  Campus  Afloat. 

Linda,  who's  aiming  for  a  career  in 
diplomatic  service,  got  an  inside  look 
at  Capitol  Hill  while  in  Washington. 
Her  work  involved  researching  and 
writing  a  paper  on  the  congressional 
senority  system  for  Senator  Dole's  files. 
Allowed  all  the  privileges  of  a  regular 


staffer,  Linda  used  the  Congressional 
Legislative  Research  Service  and  inter- 
viewed legislative  experts  to  gather 
information. 

Dole's  staff  was  particularly  busy 
since  the  junior  senator  from  Kansas 
had  just  been  named  GOP  chairman, 
but  for  Linda  "being  there  anytime 
would  be  exciting." 

How  Linda  got  to  Washington  is 
indicative  of  her  philosophy,  "Make 
your  own  opportunities."  Linda  pro- 
posed the  project  to  both  the  senator 
and  her  college  professor,  and  received 
credit  for  her  work  as  independent 
study  in  American  politics. 

Linda's  own  political  views  don't 
exactly  coincide  with  Dole's  although 
she  has  deep  respect  for  him.  "He  is 
extremely  conscientious,  a  rare  indi- 
vidual as  far  as  politics  go,"  she  notes, 
"but  it's  hard  to  find  a  young  person 
today  who  completely  agrees  with  his 
political  stance." 

Linda's  own  political  involvement 
presently  includes  serving  as  women's 
chairman  of  the  Kansas  College  Young 
Republicans,  a  position,  she's  quick  to 
point  out,  that  distinguishes  between 
the  sexes.  Licking  envelopes  and  ad- 
dressing letters  didn't  discourage 
Linda's  feelings  on  women's  liberation 
—  "I'm  certainly  not  against  it,"  she 
admits.  "Women's  interests  naturally 
overlap  men's." 

"Discrimination  against  women  is 
especially  true  in  politics  —  just  look 
at  the  number  in  Congress.  Women 
are  the  backbone  of  most  political  or- 
ganizations, yet  a  'woman's  job'  is 
secretary  or  treasurer.  While  'the 
weaker  sex'  does  the  legwork  and 
hackwork,  men  serve  as  figureheads.  If 
there's  a  place  at  the  bottom,  there 
should  be  a  place  at  the  top." 

Linda's  CYR  activities  often  include 


working  with  the  press  and  attending 
and  planning  conventions  where  she 
comes  into  contact  with  Republicans 
of  all  ages. 

"It's  so  much  easier  to  work  with 
the  Young  Republican  group,  whose 
ages  range  from  twenty-two  to  approx- 
imately thirty-five,  than  with  the  col- 
lege age  group.  There  is  just  a 
minority  of  college  Republicans  who 
are  really  interested." 

"Although  the  older  group  is  some- 
times biased,"  Linda  says,  "they  are 
reachable.  I've  found  that  they'll 
listen  to  the  college  student's  view- 
point." 

Youth's  future  in  politics,  Linda 
feels,  depends  upon  how  much  they 
want  to  get  involved.  "Young  people 
as  a  whole  don't  show  much  interest  in 
politics,  but  opportunities  are  open  to 
them." 

Linda  recently  served  as  treasurer 
("Notice  which  job  I  got")  of  a 
committee  to  promote  the  vote  for 
eighteen-year-olds  in  Kansas,  a 
measure  which  passed  overwhelmingly 
in  an  April  election. 

Although  politics  take  up  much  of 
her  time,  Linda  diligently  pursues  her 
bachelor's  degree  in  history  from 
McPherson  College,  the  alma  mater  of 
her  parents,  Robert  and  Sybil  Miller 
Keim. 

As  a  "PK"  (preacher's  kid)  Linda 
lived  in  several  states  before  her  father 
became  a  professor  of  sociology  at 
McPherson  College  seven  years  ago. 
Residing  in  different  places  appealed 
to  Linda,  for  travel,  like  politics,  has 
been  another  arena  for  Linda  to  make 
and  take  opportunities. 

After  high  school  graduation  in 
1968,  she  studied  one  summer  at  the 
University  of  Guadalajara,  Mexico,  a 
small  taste  of  what  was  to  come.  The 


18     MESSENGER    M5-72 


Linda  Keim.  Sen.  Robert  Dole:  A  deep  respect,  but  politically  not  in  agreement 


fall  of  1969  saw  her  leaving  the  brick 
structures  of  the  grassy  plains'  campus 
for  a  classroom  at  sea.  World  Campus 
Afloat  opened  the  doors  to  thirty-six 
countries  which  became  not  just  places 
but  cultures  and  people. 

"My  exposure  and  experiences 
tended  to  help  me  identify  with  the 
other  man  and  his  problems." 

Snapshots  and  souvenirs  simply 
could  not  begin  to  relate  the  signifi- 
cance of  the  trip  for  Linda  and  her 
ship-classmates.  "We  saw  thought 
stimulated  to  a  more  international 
level,  and  suddenly  we  found  ourselves 
thinking  less  of  the  'trivia'  of  life 
which  had  plagued  us  before." 

The  experience  was  not  just  the 
study  of  others,  for  "we  were  also 
forced  to  examine  our  own  beliefs  as 
they  came  into  contrast  with  others." 

Although  it's  hard  to  find  words  to 
sum  up  four  fabulous  months,  Linda 


aptly  puts  it,  "One  can  read  and  study, 
but  if  he  hasn't  experienced,  he  cannot 
hope  to  fully  understand  mankind.  I 
left  World  Campus  Afloat  with  deep 
appreciation  and  respect  for  other  cul- 
tures, along  with  a  new  appreciation 
of  my  own." 

Returning  to  inland  college,  Linda 
was  honored  by  fellow  students  who 
selected  her  1970  Homecoming  Queen. 
Linda's  reaction  was  typical  of  many 
queens  —  "I  was  surprised"  —  yet 
those  who  see  the  pretty  blonde  express 
no  disbelief,  and  those  who  know  her 
admit  that  queens  can  be  sincere  and 
intelligent,  too. 

Talking  with  Linda  somehow  makes 
a  person  believe  the  world  has  a 
chance  after  all,  and  it's  up  to  him. 

Peace  is  not  impossible,  Linda  says. 
"There  can  and  will  be  a  peaceful 
world  when  that  is  what  man  truly 
wants."  Nor  is  pacifism  unrealistic  to 


her.  "There  is  a  definite  need  for  the 
pacifist;  there  wUl  always  be  a  need  for 
change  and  for  someone  to  promote  it, 
especially  through  peaceful  means." 

For  the  chiu"ch,  Linda  feels  there 
will  always  be  a  place  if  it  can  truly 
serve  mankind  and  work  for  better 
understanding.  It,  too,  must  voice  its 
concerns  about  the  world.  "The 
church,  as  individuals,"  Linda  be- 
lieves, "should  definitely  be  involved 
in  all  aspects  of  life,  including  social 
and  political  issues.  How  can  we  hope 
to  survive  if  we  limit  our  sphere  of 
concern?" 

Linda's  future  plans  are  to  study  in- 
ternational relations  and  foreign  lan- 
guages at  a  graduate  school  near 
Washington,  D.C.  She  hopes  to  enter 
diplomatic  service  and  would  like  to 
work  in  Latin  America. 

But  now  on  the  McPherson  campus, 
each  day  is  its  own  challenge  to  her. 
Despite  some  out-of-the-ordinary  ex- 
periences and  plans,  fellow  students 
find  Linda  "one  of  us.  the  kind  of 
person  we  enjoy  being  around." 

Over  a  cup  of  coffee  in  the  dorm, 
Linda  looked  back,  trying  to  answer 
the  question,  "How  do  all  these  things 
happen  to  you?" 

Modestly  she  replied,  "I  don't  know; 
it's  all  pretty  amazing  to  me,"  but  to 
others  it's  not  so  obscure. 

"Don't  you  really  make  your  own 
opportunities?"  brought  sparkles  to 
her  eyes. 

"Exactly,"  Linda  replied.  "It's  not 
because  I  have  any  amazing  abilities, 
just  an  awareness  to  opportunities  and 
a  belief  in  the  old  adage,  'Where 
there's  a  will,  there's  a  way.'  " 

"I've  been  accused  of  being  an 
eternal  optimist,"  she  confesses.  Not 
at  all  a  bad  quality  for  a  Christian  in 
today's  world.   D 


1-15-72    MESSENGER      19 


The 
Fund 

for  the 
Americas 

in  the 
United 
States 


IS... 


FILM  REVIEWS 


Education.    In  a  series  of  race  sensi- 
tivity workshops,  FAUS  assists 
churches  and  districts  to  come  to 
grips  with  institutional  and  individual 
racism  —  to  help  Brethren  understand 
how  we  too  are  "an  America"  in 
need  of  reconciliation. 

Action.   In  its  first  two  years  FAUS 
has  helped  to  fund  38  projects  directed 
toward  community  organization  and 
economic  development  for  the  benefit 
of  disadvantaged  minorities.  Grants 
ranging  between  S200  and  $7,500 
have  provided  services  in  housing, 
voter  registration,  medical  aid,  credit 
union,  child  care,  job  training,  public 
safety,  and  others. 

Urgent.   Many  Brethren  see  FAUS 
as  an  extension  of  Brethren  Service, 
bridging  the  gaps  that  separate  our 
society.  It  is  a  way  to  respond  to  the 
Lord's  observation  that  "Anything 
you  did  for  one  of  my  brothers  here, 
however  humble,  you  did  for  me." 
FAUS  is  not  funded  by  the  Brother- 
hood Fund.  Tlierefore  your  gift 
designated  for  the  Fund  for  the 
Americas  is  urgently  needed.   Please 
send  your  check  today  while  there  is 
yet  a  chance  to  pull  together  our 
fractured  society.   Mail  it  to:  Fund  for 
the  Americas  in  the  United  States, 
Church  of  the  Brethren  General 
Board,  1451  Dundee  Ave.,  Elgin, 
Illinois  60120. 


...a  chance 
to  change 


Billy  Jack:  Good  to  See  a  Hero  Again 


20     MESSENGER    1-15-72 


THE  EMOTION  arises  somewhere  out 
of  childhood  —  that  feeling  of  enormous 
relief  when  in  a  moment  of  deep  fear  a 
hero  arrives  on  the  scene  and  by  his  very 
presence  guarantees  rescue.  Swift  action 
is  taken  and  life's  balance  is  restored. 

In  the  dim  mist  of  childhood,  the 
original  hero  might  have  been  a  parent 
arriving  to  stop  a  fight,  or  an  older  broth- 
er finding  us  in  the  vastness  of  a  strange 
city.  Whatever  the  origin,  the  feeling 
was  born  that  it  is  possible  to  be  rescued 
when  the  world  closes  in. 

With  maturity,  belief  in  heroes  sub- 
sides. Reality  is  cruel,  removing  the  sim- 
plistic conviction  that  relief  is  but  a  hero 
away.  But  in  the  deep  recesses  of  our 
imagination,  there  is  always  the  faint 
hope  that  just  maybe  things  can  be  set 
straight  —  if  only,  if  only. 

Movies  once  provided  surrogate  he- 
roes, gallant  men  who  appeared  on  the 
scene,  dispatched  the  villains,  and  then 
rode  away.  But  in  an  era  of  cynicism, 
movie  heroes  disappeared,  replaced  by 
antiheroes,  men  who  won  victories  by 
cheating  or  by  manipulating  technologi- 
cal devices.  Rarely  in  a  contemporary 
film  does  there  appear  a  hero  as  of  old, 
the  pure  figure  —  without  ambiguity  — 
whose  presence  on  the  scene  reassures. 
Such  figures  are  rare  in  our  time  because 
a  belief  in  heroes  requires  a  conviction 
that  people  can  act  with  pure  motives 
and  that,  by  so  acting,  they  can  put 
things  in  proper  order  again. 

To  posit  a  heroic  figure,  a  film  maker 
must  proceed  with  a  simple  point  of  view, 
assuring  his  audience  that  a  single  man 
can  make  a  difference.  The  older  film 
makers,  who  once  gave  us  heroic  figures 
like  John  Wayne  and  Tyrone  Power, 
have  grown  pessimistic,  and  they  now 
make  films  that  make  light  of  the  hero- 
ism they  once  celebrated.  Wayne,  for 
example,  continues  to  make  films,  but 
he  makes  fun  of  himself,  keeping  his 
problems  so  trivial  that  when  he  docs 
succeed  in  solving  them,  the  feeling  is 
left  that  it  is  no  big  deal. 

Into  this  antiheroic  era  of  film  making, 
a  young  company  calling  itself  the  Na- 
tional Student  Film  Corporation  has 
brought  a  picture  called  Billy  Jack,  por- 
traying one  of  the  first  authentic  heroes 


of  this  post-Pentagon  Papers  era.  There 
is  so  much  in  Billy  Jack  that  I  found 
inadequate  that  I  had  trouble  understand- 
ing why  it  captivated  me  so,  until  it 
dawned  on  me  that  here  was  a  film  that 
believes  in  itself  even  while  lacking  the 
ability  to  successfully  make  its  point. 

The  primitive  charm  of  Billy  Jack 
stems  from  the  lack  of  sophistication  of 
its  makers.  They  want  to  make  some 
points  —  Indians  are  mistreated,  adults 
are  bigoted,  and  kids  are  good,  if  given 
a  chance.  Unlike  the  big  studio  produc- 
tions which  want  to  make  these  same 
points,  the  makers  of  Billy  Jack  are  not 
troubled  by  sophistication.  They  are  not 
interested  in  satisfying  several  facets  of 
society:  they  only  want  to  tell  the  younger 
generation  that  decency  and  peace  are 
superior  to  hate  and  lust. 

They  do  this  with  a  remarkable  group 
of  performers,  most  of  whom  are  ama- 
teurs and  show  it.  The  female  lead,  for 
example,  is  an  art  student  named  Delores 
Taylor.  She  begins  the  film  with  the 
woodenness  usually  found  in  an  ama- 
teur asked  to  say  a  few  words  before 
a  television  camera.  But  as  the  film 
progresses,  this  woodenness  gives  way  — 
not  to  acting  but  to  a  certain  presence  ■ — 
so  that  when  she  weeps  over  the  degrad- 
ing experience  of  having  been  raped, 
there  is  that  chilling  feeling  that  maybe 
this  has  really  happened  to  her. 

This  primitive  charm  in  Billy  Jack 
permits  the  appearance  of  a  genuine  hero 
on  the  screen.  Tom  Laughlin  is  in  the 
title  role,  portraying  an  Indian  who  pro- 
tects wild  horses,  Indians,  and  kids  who 
attend  a  school  on  the  reservation.  His 
first  appearance  on  the  screen  told  me 
that  this  was  a  hero.  The  bad  guys  are 
about  to  shoot  some  wild  horses.  Sud- 
denly they  stop.  Out  of  the  woods  a 
lone  figure  appears.  The  bad  guys  put 
down  their  rifles.  One  of  them  mutters: 
"I  knew  he'd  find  us."  With  barely  con- 
trolled fury,  Billy  Jack  dispatches  the 
villains.  A  few  scenes  later  he  does  the 
same  thing  to  some  town  bullies  roughing 
up  kids. 

All  this  is  done  with  such  unsophisti- 
cated directness  that  when  the  bad  guys 
go  down,  the  teen-agers  in  the  theater 
when  I  saw  the  picture  actually  cheered 


a  hero.  Billy  Jack  is  a  message  film, 
pounding  home  its  points  that  American 
Indians  have  been  robbed  and  that  the 
thing  wrong  with  wayward  kids  is  selfish 
parents.  There  is  so  much  truth  in  both 
convictions  that  the  film's  cliches  take 
on  a  distinct  charm  in  their  presentation. 
Billy  Jack  has  just  the  right  ingredi- 
ents to  be  the  proper  hero  —  he  is  mys- 
terious, emerges  out  of  nowhere  to  do 
what  must  be  done,  and  then  slips  back 
into^  the  wings  of  life.  He  is  gentle  but 
strong,  loving  but  firm.    Arthur  Penn,  in 


describing  how  he  came  to  make  such 
films  as  Alice's  Restaurant,  Bonnie  and 
Clyde,  and  Little  Big  Man,  confessed 
that  he  might  have  been  in  a  constant 
quest  for  a  father  figure,  presenting  char- 
acters struggling  to  find  something  they 
had  lost. 

As  a  film,  Billy  Jack  is  not  in  the  class 
of  any  of  Penn's  films,  but  it  is  a  film 
that  has  found  its  father  figure.  It's  good 
to  see  a  hero  again. — James  M.  Wall 

Reprinted  Irtiiii  Tns^fllier  magazine.  October  1971. 
Copyriglit  @  19;!  The  Methodist  Publishing. 
House. 


BOOK  REVIEWS 


Those  Whose  Sexual  Orientation  Differs 


IS     GAY     GOOD?       ETHICS,  THEOLOGY,      AND 

HOMOSEXUALITY,      edited  by      W.       Dwight 

Oberholtzer.      Westminster,  1971.     287    pages, 
$3.50   paper 


Is  Gay  Good?  In  response  to  this  intrigu- 
ing question  fifteen  writers  present  a 
crossfire  of  varied  views.  To  say  the 
anthology  of  opinions  presents  a  bal- 
anced debate  would  be  incorrect.  Only 
two  of  the  contributors  affirm  that  homo- 
sexual acts  are  always  wrong.  The  other 
thirteen  expound  their  acceptance  with 
varying  shades  of  enthusiasm. 

The  traditional  Christian  position  is 
represented  by  Baptist  Carl  F.  H.  Henry 
when  he  declares,  "What  the  gay  world 
needs  is  redemption,  not  reinforcement." 
Surprisingly,  Moody  Bible  Institute  grad- 
uate Troy  Perry  balances  the  scales  with 
a  caustic  paraphrase:  "Not  once  do  I 
read  Jesus  saying,  'Come  unto  me,  all 
you  heterosexuals  who,  if  you  have  sex 
.  .  .  must  have  it  in  the  missionary  posi- 
tion, and  I  will  accept  you  as  the  only 
true  believers.'  " 

The  graphic,  nontechnical  language  of 
the  contributors  makes  Is  Gay  Good?  a 
highly  readable  book.  With  the  excep- 
tion of  a  brief  endeavor  by  the  editor  to 
write  obscurely  in  the  introduction  and 
an  adventure  into  the  murky  waters  of 
theology  by  a  couple  of  seminary  profes- 


sors, the  writers  use  language  that  is  un- 
derstandable. 

The  contributors,  mostly  teachers  and 
clergy,  do  not  represent  a  good  cross- 
section  of  public  opinion  on  this  sensi- 
tive issue.  To  the  editor's  credit,  he  does 
provide  a  healthy  balance  between 
heterosexual  and  homosexual  writers. 
Chapter  titles  by  leaders  of  the  homo- 
phile  community  include  "God  Loves 
Me,  Too"  and  "A  Lesbian  Approach  to 
Theology." 

In  prefacing  the  volume  Joseph 
Fletcher  of  Situation  Ethics  offers  the  un- 
easy proposal  that  the  causes  of  sexual 
orientations  may  be  somagenic  —  formed 
bodily  —  rather  than  psychogenic  —  ac- 
quired mentally.  Editor  Oberholtzer  fol- 
lows in  the  introduction  with  a  plea  for 
more  careful  research  before  ethical  pro- 
nouncements are  made.  Professor  John 
von  Rohr  then  writes  the  first  provocative 
chapter  which  provides  fodder  for  "talk- 
back"  by  the  other  contributors.  Von 
Rohr  stimulates  a  healthy  response  on  a 
variety  of  issues. 

What  about  the  church's  relationship 
to  the  homosexual?  The  responses  come 
quickly  and  intensely. 

"The  church  has  all  but  closed  its 
doors  to  millions  of  people  in  America 
whose  only  dilTerence  from  the  majority 
is     their     sexual     orientation."      "Many 


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The  Tall  Man  1.25        .75 

The  Middle  Man  1.50        .75 

The  Little  Man  2.50      1.50 

Children's  books  by  5-year-olds, 
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facts  about  Elder  John  Kline,  Breth- 
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i-ij 


MrSSENCTiR      21 


homosexuals  in  our  society  are  unhappy 
—  seeking  help  from  various  types  of 
agencies.  The  church  is  certainly  one 
place  where  the  troubled  homosexual 
ought  to  feel  that  he  can  receive  help. 
Unfortunately  in  the  past  the  church 
has,  by  and  large,  been  more  detrimental 
than  helpful  to  him."  "The  homosexual 
is  granted  a  place  in  the  church  if  he  will 
sit  in  the  back  pew  and  acknowledge  the 
superiority  of  his  heterosexual  betters, 
much  like  the  Negro  in  a  Mormon  con- 
gregation." "Other  minorities  have 
asked  the  churches  for  billions  in  rep- 
arations. America's  homophile  com- 
munity is  more  modest.  It  asks  for 
words  and  the  courage  to  speak  them." 
"Educating     the     public     about     homo- 


sexuals and  creating  a  greater  atmos- 
phere of  acceptance  and  understanding 
of  the  homosexual  is  where  the  thrust 
of  the  church  should  be  in  dealing  with 
the  homosexual." 

The  heterosexual  reader,  tutored  in 
the  Judeo-Christian  ethic,  may  have  dif- 
ficultv  accepting  the  majority  opinion  in 
this  anthology  that  homosexuality  has 
something  to  do  with  love.  The  plea  is 
not  for  the  homosexual  to  change  his 
sexual  orientation,  but  to  live  responsibly 
in  his  unique  life-style.  Living  respon- 
sibly, according  to  this  school  of  thought, 
involves  fidelity,  love,  perhaps  even  mar- 
riage. Professor  Norman  Pittenger  sup- 
ports the  concept  that  a  homosexual  re- 
lationship can  be  characterized   by  ten- 


Deaths 


.Mbright.    Fr.inccs.    Roaring    .Spring.     P.i., 

i>n  April  22.   1971.  .ngcd  82 
.Mbrighl.     HarAC\.     Duncans\  illc.     Pa,,    on 

.■\pril   8.    1971.    aged    79 
Alspaugli.  SlcUa.  Cirecn\ille.  Ohio,  on  Ma\ 

7.   1971.  .aged  80 
.■\\rcs.    C;lara    F..    Flora.    Ind..   on    June    30. 

1971.  aged  72 
Ba-shore.    Emma.    Bethel,    Pa,,   on    Ma\     19. 

1971.  aged  87 
Batmigarlncr.     \'iola.     Monroe.     Ind,,     on 

June  20.   1971 
Beach.  Edna   Hinish,  Martin^blirg,   Pa,,  on 

June   30,    1971,    aged    (14 
Boop.    Mabel    A..    HoUidavsburg,    Pa.,    on 

May  7.    1971.  aged  67 
C'arlcr,      \\'illiam      R..      Coulson      cluir<li. 

Southern     \'irginia,     on     .\lav     .3(1,     1971, 

.aged    81 
Davwalt.    Park.   Mexico,   Ind.,  on    Mav    19. 

1971,   aged   72 
Dichl.     I.etla.     Lanark,     111.,    on     Ma\     28, 

1971.   aged   93 
F.,';hclman.   .Abram    N..    Elizabcthtown,    I'a,, 

on   Mav   15.   1971,  aged  62 
F-shelinan,     Walter    \\'..     .Ambler.     Pa.,     on 

May    13.    1971.    aged    62 
C.ate^.    Elmer   H..   Mildcn.   Sask.,   on   .April 

■I.    1971.    aged    88 
Ceorgc,   .Alfred   S,.   Center   \'al!ev.    Pa.,   on 

May    II.    1971.   aged    71 
Cinag\,    Rav.    Hutchinson.    Kans.,    on    Ma\ 

21,   1971.  aged  60 
Hale.    Cjus<;ie.    Mountain    C-ro\e,    Mo.,    on 

June   26.    1971.   aged    76 
Haught.    Lawrence.    Lanark.    Ill,,    on    Mav 

4.    1971 
Heiscw   ,Anna  Ci,,   \effs\illc.    Pa,,  fm    [une 

29.    1971.   aged    79 
Hclmick.  Worlev  B..  Cumberland,  Md.,  on 

April    21.    19<1 
Hess.    .Anna    Mac    Wenger.    Limerick.    Pa,. 

on  Mav   30.    1971.  aged  69 
Himcs.    Lcftnard.    Wingatc.    Ind..    in    .April 

1971.  aged    (7 
Holsinger.     Lester     H..     Martinsburg.     Pa.. 

on   Mav  6.   1971.  .aged   83 
Jami-son.    Cephas    B..    Modesto.    Calif.,    on 

Mav   31.    1971.   aged    80 
Kagcv.    Winnie.    Elliton.    V'a,,    on    June    7, 

1971 
Keenev.    Florence.    York.    Pa.,    on    May    7. 

1971.  aged  75 
Kerr.  Shirlev.  Dc  Graff.  Ohio,  on   Mav   2. 

1971.  aged  40 
Kcves.  Thclma.  Mexico.  Ind.,  on  June   II, 

1971,    aged   67 


kime,    Harrv    R..    Hampton.    Pa.,   on    Mav 

21,    1971,    aged    81 
kimmel.    F.mma,    Shelocta,    Pa.,    on    .April 

12,  1971 

Kline.    Mattie,    Neffsville,    Pa.,   on    Mav    28, 

1971,    aged    80 
Knodlc.    Mamie.     Moimt     Monis,     111.,    on 

Jime   21.    1971.   aged    67 
I.ackev.      L\dia,      Hutchinson,      kans.,     on 

April  4.   1971.  aged  78 
l.apiad.     |.     'Ibomas.     Pvrmont.     Ind  ,     on 

May    17.    1971.    aged    85 
l.cathcrman,    Jesse   M.,  Gettvsburg,   Pa.,  on 

Mav    12,    1971,   aged    78 
Lot/.   Leo,    Lanark,    III.,   on    April    3,    1971. 

aged    71 
McClain,    I.illic,    Dixon.    Ill,,    on    Mav    10, 

1971.    aged    91 
MacEwan,    Elsa    M.,    .Ambler,    Pa.,   on    May 

13,  1971,    aged    67 

McLeod,   Ella,   Kansas   Citv.   Mo.,   on   .\|'iil 

28,  1971,   aged    93 

Martin,   .Ainiic.    Mcrccrsburg.    Pa.,   ou    M.i\ 

29,  1971,    aged    92 

Miller,    [ohn.   .Mc.Alistcrv  illc.   Pa.,  on   -April 

24,  1971,    aged    Ii2 

Miller,    Joseph    C,    Manassas.   Va..  on    May 

23,    1971.   aged    70 
Miller.    Rav.    Wellman.    Iowa,   on    Mav    23, 

1971.  aged  75 
Nicholas.    SvKia     .A..    Lampeter,     Pa,,    on 

Mav  5.   1971,  aged   44 
Nve,   Rov   H,,   Maidieiin.  Pa.,  on  .April    II. 

1971.   aged    67 
I'armlev.    Charles.    Hutchinson,    Kans.,    on 

June    1.    1971.   aged    83 
I'cpple.      Daniel.      Martinsburg.      Pa,,      on 

Apiil   22,    1971.   aged    72 
Reid.    John,    Polo,    III.,   on    Aug.    22.    1971. 

aged'  lil 
Replogle,   CaUin   -A..    Martinsburg,   Pa.,   ou 

Mav    27.    1971,    aged    60 
Rf)scnberger.  Carrie.  .Ambler,   Pa.,  tin   .Aug. 

20,   1971,  aged  82 
Satisman.    Mabel.    Thompsontovvn.    P.i..    on 

April   24.    1971.   aged    81 
Scott.    Jarrett     F..    Raisin    Citv.    Calif.,    in 

July   1971.  aged  67 
Shank.     Chc-ster     C.     Winona.     Milui..     on 

June  23.   1971.  aged  87 
Shcnk,     Fannie,    Schuvler.    Neb,,    on     May 

25.  1971,   aged    78 

Smith.  F.ldie  L,,  Martinsburg.  Pa,,  on  June 

,30,   1971,  aged   88 
Sirohm,  John  .A..  Port  .Angeles,  Wash.,  on 

Jidy  3.   1971.  aged  81 


derncss,  self-giving,  and  fidelity  by  relat- 
ing what  may  seem  to  some  a  shocking 
story:  "I  know  two  youngish  men  who 
have  lived  together,  completely  and  de- 
votedly, for  ten  years  and  who  have  be- 
come so  much  one  that  it  seems 
impossible,  now,  that  they  can  ever  sep- 
arate. Quite  literally,  they  have  every- 
thing in  common.  They  are  both  devout 
Christians.  And  they  told  me  that  their 
greatest  happiness  was  to  make  love  pas- 
sionately on  Saturday  night,  and  then  go 
together  the  next  morning  to  receive 
Holy  Communion  kneeling  side  by  side 
in  the  church  not  far  from  their  home. 
What  did  I  think  of  this  bringing  together 
of  physical  sexual  communion  and  com- 
munion in  the  risen  life  of  Jesus  Christ 
in  the  sacraments?  My  answer  was  that 
to  my  mind  it  was  both  beautiful  and 
right." 

For  Catholic  John  F.  Harvey,  the  con- 
clusions of  Pittenger  are  the  antithesis 
of  Christian  morality:  "What  the  homo- 
sexual needs  more  than  the  achievement 
of  satisfactory  sexual  relationships  is  an 
inner  sense  of  personal  dignity  and  worth 
and  the  feeling  of  fulfilling  a  purpose  in 
life."  Harvey  challenges  the  homosexual 
to  embrace  a  life  of  celibacy,  to  subli- 
mate, to  consider  the  merits  of  organiz- 
ing chapters  of  Homosexuals  Anony- 
mous. 

Is  Gay  Good?  For  the  reader  who  is 
seeking  a  final,  definitive  answer  the 
book  will  be  a  frustration.  For  the  read- 
er seeking  to  understand  a  sexual  orien- 
tation touching  the  lives  of  at  least  fifteen 
million  Americans,  this  volume  is  a  good 
introductory  course.  —  William  Kid- 
well 

We're   Going   Computer  .   .   . 

Messenger  is  in  process  of  shifting  to 
the  computer  method  of  printing  sub- 
scription labels.  Over  the  coming  weeks 
it  would  be  helpful  if  you  would  check 
to  see  if  the  label  on  your  issues  is  ad- 
dressed correctly.  If  it  is  not,  we  would 
appreciate  your  advising  us  by  clipping 
the  label  and  returning  it  with  correc- 
tions noted. 

If  you  do  not  receive  your  copy  of 
Messenger,  please  send  the  label  from 
a  recent  issue.  If  multiple  copies  arrive, 
please  clip  and  return  the  label  from 
each  copy. 

The  staff  appreciates  your  assistance 
and  your  patience  as  the  new  system 
goes  into  operation. 


22     MESSENGER    115-72 


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unmorlQQQed 


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M5-72   MESSENGER     23 


To  Take  Jesus  as  the  Challenge 


The  idea  that  you  can't  sene  both  God  and 
mammon,  observes  a  Chicago  drama  critic,  is 
undergoing  a  certain  rebuttal.  Particularly,  she 
notes,  when  Jesus  Christ  Superstar  may  gross 
$20  million  in  its  first  year  on  stage.  Add  to  this 
the  \olley  of  recordings  and  books  and  such  pop- 
shop specialties  as  "Smile,  God  Loves  You"  but- 
tons, "J.C.  and  Me"  T-shirts,  Jesus  jockey  shorts, 
and  ""Superstar:  Let  them  hate  me  hit  me  hurt 
me  nail  me  to  their  tree"  posters  in  Day-Glo 
colors  .  .  .  add  this  and  you  have  at  hand  a 
virtual  coming  of  Christ  commercially. 

As  to  the  impact  of  such  enterprise,  one  can 
cynicalh'  predict  that  both  religion  and  atheism 
will  survive.  Still,  one  does  not  knowingly  want 
to  berate  serious  and  authentic  efforts  to  make 
this  the  Jesus  Generation.  But  the  hope  persists 
that  out  of  the  clamor,  the  multimedia,  and  the 
commercialization  will  come  examined  lives  and 
responses  of  joy.  reverence,  comitment.  and  risk. 
Whether  viewed  from  the  counterculture  or 
from  mainline  institutions,  one  point  is  clear, 
and  that  is  the  urgency  of  coming  to  terms  with 
Jesus  Christ.  One  can  sense  at  every  turn  the 
need  to  recognize  a  source  of  transcendence  over 
and  above  the  desires  of  self,  family,  tribe,  class, 
and  nation.  As  Hans  KUng,  the  Dutch  Catholic 
theologian,  declared  in  a  lecture  recently  at  a 
Midwest  college,  "We  need  to  concentrate  on 
Jesus  again,  whom  we  have  forgotten  so  long.  He 
is  not  so  ordinary  and  honorable  a  member  of 
the  church  as  a  lot  of  bishops  and  clergy  have 
thought." 

To  concentrate  on  Jesus,  to  open  our  lives 
to  his  challenge  is  an  intensely  personal  act,  but 
it  is  not  only  that.  It  is  to  seek  to  understand  the 
Jesus  of  history  and  to  bring  the  spirit  of  Chris- 
tian realism  to  bear  upon  the  crises  of  the  times. 

What  this  call  means  is  a  matter  each  would 
do  well  to  ponder.  As  a  point  of  reference,  it 
may  be  helpful  to  note  some  of  Hans  Kiing's  own 


specifics  summed   up  in   the  list  which  follows. 
To  take  Jesus  as  the  challenge  is  .  .  . 

•  To  deny  the  absolute  claims  of  sanctified 
traditions  and  institutions,  remembering  that 
Jesus  said  the  law  is  for  the  sake  of  man,  not 
man  for  the  law, 

•  For  the  older  generation  to  understand 
that  the  church  must  change  in  order  to  remain 
faithful  to  Jesus  himself,  and  for  the  young  gen- 
eration to  understand  that  we  cannot  sell  out  the 
substance. 

•  To  commit  the  church  neither  to  the  left 
wing,  the  right  wing  or  the  middle,  but  only  to 
the  gospel  itself. 

•  To  acknowledge  that  progress,  evolution, 
development  can  enslave  man;  that  progress  as 
such  is  ambivalent  and  must  be  for  man,  not  man 
for  progress. 

•  To  exercise  the  freedom  to  use  power, 
but  also  the  freedom  not  to  use  it,  as  in  the  case 
of  the  U.S.  Congress  saying  it  is  not  always 
progress  to  build  more  big  planes. 

•  To  overcome  polarizations  in  society,  old 
and  young,  black  and  white,  north  and  south, 
management  and  labor,  so  that  groups  work  not 
only  for  themselves  but  for  one  another. 

•  To  know  that  self-righteousness  of  a  na- 
tion or  a  class  or  a  race  or  a  religion  is,  accord- 
ing to  Jesus,  nothing;  that  there  is  no  country 
without  guilt;  that  every  people  needs  forgiveness 
from  other  people  and  from  God. 

•  To  discern  that  the  main  sin  is  human  self- 
ishness, living  only  for  oneself  and  not  for  others, 
and  that  there  is  only  one  sin  which  cannot  be 
forgiven,  and  that  is  the  sin  against  the  Holy 
Spirit,  which  means  not  wanting  forgiveness. 

To  each  person,  whether  a  newfound  fan  or 
a  lifelong  follower  of  Jesus,  the  question  ever 
stands,  for  action  as  well  as  reflection: 

What  does  it  mean  to  take  Christ  as  the  chal- 
lenge?   H.E.R. 


24     MESSENGER     1-1372 


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neutrality  or  compromise,  but  takes  seriously  the  under- 
standing of  Christ's  living  presence.  The  third  place  pro- 
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OlURCH   OF    THE    BRETHREN        FEBRUARY   >,    1972 

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SPECIAL   ISSUE  /  NONVIOLENCE   IN  A  VIOLENT  V\/ORLD 


^  Thereisavisiom 


Non 


i  very  beautiftil  vision ,  of  a  world  at  peace ;    ; 

He  shall  judge  between  the  nations,  and  shall  decide  for  many  peoples;  and.  they 
shall  beat  their  swords  into  plowshares,  and  their  spears  into  pruning  hooks;  nation 
►     '         shall  not  lift  up  sword  against  nation,  neither  shall  they  learn  war  any  more  (Is.  2:4). 

You  have  heard  that  it  was  said,  "You  shall  love  your  neighbor  and  hate  your 
enemy."  But  I  say  to  you,  Love  your  enemies  and  pray  for  those  who  persecute  you, 
so  that  you  may  be  sons  of  your  Father  who  is  in  heaven  (Matt.  5:43-45). 

And  here  is  also  a  vision,  a  very  disturbing  vision,  of  a  world  of  injustice,  of  a 
world  in  which  force  often  seems  necessary  to  right  wrongs: 

Because  you  trample  upon  the  poor  and  take  from  him  exactions  of  wheat, 
you  have  built  houses  of  hewn  stone,  but  you  shall  not  dwell  in  them;  you  have 
planted  pleasant  vineyards,  but  you  shall  not  drink  their  wine.  For  I  know  how 
many  are  your  transgressions,  and  how  great  are  your  sins  —  you  who  afflict  the 
righteous,  who  take  a  bribe,  and  turn  aside  the  needy  in  the  gate  (Amos  5:11,  12). 

And  Jesus  entered  the  temple  of  God  and  drove  out  all  who  sold  and  bought 
in  the  temple,  and  he  overturned  the  tables  of  the  money-changers  and  the  seats 
of  those  who  sold  pigeons.  He  said  to  them,  "It  is  written,  'My  house  shall  be 
called  a  house  of  prayer';  but  you  make  it  a  den  of  robbers"  (Matt.  21:12,  13). 

Do  not  think  that  I  have  come  to  bring  peace  on  earth;  I  have  not  come 


liolenee  in  a 


-1-72    MESSENGER     3 


^J     Nonviolence  in  a  Violent  World.    In  a  society  of  change,  where 
violence  seethes  hidden  and  openly.  Christians  may  have  been  given 
a  special  role  in  the  seventies  —  seeking  to  bring  about  change  by 
nonviolent  means,    by  Robert  McAfee  Brown    ■ 

Know  Your  Enemy:  Violence.    "Violence  as  an  expression  of  the 
fears  of  the  child  in  us  may  be  the  clue  to  harmful  destructiveness  in 
our  society."  A  conversation  with  Walter  Menninger,  M.D.  by  Richard 
A.  Bollinger 

<^S     No  Time  for  Gradualism.   The  gap  between  the  world's  privileged 
minority  and  the  underprivileged  majority  widens.   Christians  must 
sensitize  themselves  to  suffering  and  injustice,   by  H.  Lamar  Gibble 

The  Christian  Revolutionary.   Excerpts  from  the  first  two  chapters 
of  a  new  book  affirm  that  "though  there  can  be  no  'Christian 
revolution,"  a  Christian  can  become  a  revolutionary."  by  Dale  W. 
Brown  .- 

Consciousness  III  revisited.    Without  Marx  or  Jesus  asks  some 
long  overdue  questions  for  those  who  stand  by  the  tradition  of  the 
Church  of  the  Brethren,    by  Glenn  R.  Bucher 

Liberation:  The  Council,  the  Digest,  and  the  Brethren.   World 
Council  of  Churches  grants  to  African  groups  fighting  racism  come 
under  "scrutiny,    by  Ronald  E.  Keener 

Human  Violence  Can  Be  Abolished.    "Man  has  survived  not 
because  he  inherited  violence  but  because  he  practiced  cooperation." 
by  Frederic  Wertham        .'  ^  -':  '  .;■'    .  •  ;v  ';    ..-^  ■  ^  •■  ■ 

Look  also  for  replies  to  Robert  McAfee  Brown  from  Robert  McFadden, 
Shantilal  Bhagat,  Marty  Zinn,  and  Robert  C.  Johansen  (beginning  on 
8);  "When  Peace  Comes,"  children's  drawings  depicting  war  and  peace 
(10):  "Biblical  Basis  for  a  Peace  Witness"  (18);  "Reflections  on  the 
Death  of  a  Friend,"  by  Estella  Horning  (23);  Letters  (28);  and  an 
editorial,  "Who  Will  Help  Turn  Us  Around?"  (34)      .;     v  :•"      \' 


EDITOR 

Howard   E.   Royer  .'.'''    ■ 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.   Miller 


VOL.    121,   NO.   3 


FEBRUARY   1,   1972 


CREDITS:  Cover.  2  'War  No  Nfore,"  art- 
work bv  Wilbur  E.  Brumbaugh:  6  Edwarrl 
E.  Wallowiich:  1011  World  Council  of 
Churches:  12  Gary-  Baese:  14  Religious 
News  Service:  16  Howard  E.  Royer;  18.  25 
Robert  F.  M<<iovem;  20  "Sojourners  on 
Earth."  woodcut  bv  Ma.sao  Takenaka;  3ti 
"Fabric  of  Human  Involvement."  by  Clark 
B.  Fit/-gerald,  reproduced  courtesy  of  the 
sculptor 


Messenger  is  the  ofificial  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
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1971.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Ecumenical  Press 
.Servire.  Biblical  quotations,  unless  otherwise 
indicated,  arc  from  the  Revised  Standard 
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e 


4     MESSENGER    2-1-72 


to  bring  peace,  but  a  sword.  .  .  .  He 
who  does  not  take  his  cross  and  follow 
me  is  not  worthy  of  me.  He  who  finds 
his  life  will  lose  it,  and  he  who  loses 
his  life  for  my  sake  will  find  it  (Matt. 
10:34,38-39). 


Three  assumptions 
about  our  world 

With  those  warnings  in  mind,  let  me 
first  suggest  three  assumptions  that 
seem  to  me  beyond  question  about  the 
world  in  which  we  make  our  decisions 
regarding  the  use  of  violence. 

The  first  of  these  assumptions  is  that 
the  problem  of  violence  or  nonviolence 
is  subordinate  to  the  problem  of  power, 
and  deals  with  whether  we  will  use 
power  responsibly  or  irresponsibly, 
creatively  or  destructively.  Violence 
has  been  linked  to  the  problem  of  pow- 
er from  the  earliest  times.  It  is  partic- 
ularly important  for  Americans  to  re- 
member how  central  the  issue  of  power 
really  is,  since  we  have  the  most  pow- 
er and  since  we  have  proven  to  be 
particularly  adept  at  abusing  it  — 
witness  our  increasing  use  of  destruc- 
tive power  in  Indochina.  That  power 
can  be  exercised  by  the  use  of  violence 
is,  I  believe,  self-evident.  That  power 
might  also  be  exercised  by  the  use  of 
nonviolence  may  deserve  a  new  kind 
of  attention. 

A  second  assumption  is  the  recog- 
nition that  we  live  in  a  revolutionary 
era,  in  a  time  of  radical  change,  mean- 
ing, by  radical,  changes  that  go  to  the 
very  radix,  or  root,  of  things.  The 
most  fundamental  structures  of  our 
society  and  our  world  are  being  called 
into  question  in  the  name  of  justice  and 
in  the  name  of  love,  and  increasing 
numbers  of  the  peoples  of  the  world, 
particularly  from  Asia,  Africa,  and 
Latin  America,  are  insisting  that  those 
structures  must  be  changed  —  not  just 
tinkered  with  around  the  edges,  but 
radically  altered.  And  in  this  situation, 
the  question  we  face  is  no  longer,  "Will 
fundamental  change  come  or  not?" 
But  —  more  starkly  —  "Will  the 
change  come  violently  or  nonviolent- 


ly?"  John  F.  Kennedy's  epigram  ge^s 
truer  each  day:  "Those  who  make 
peaceful  revolution  impossible  will 
.make  violent  revolution  inevitable." 
•  ■    The  third  assumption  is  that  we  have 
heretofore  defined  violence  in  far  too 
harrow  terms.  We  have  confined  the 
term  violence  to  overt  physical  destruc- 
tion against  persons  or  institutions. 
What  we  have  failed  to  realize  is  that 
there  is  also  what  recent  World  Coun- 
cil of  Churches  documents  have  called 
covert,  or  hidden,  violence  built  into 
the  very  structure  of  our  society.  It 
can  be  described  as  the  violence  of  the 
.status  quo  depicting  a  society  whose 
structures  are  so  rigged  in  favor  of  the 
middle  class  that  minority  groups  don't 
really  have  a  chance  to  make  it;  or  it 
can  be  described  as  institutional  vio- 
lence, represented  by  zoning  laws  that 
condemn  certain  groups  to  inferior 
housing  or  bad  education.  I  think  it  is 
not  an  irresponsible  but  a  responsible 
use  of  language  to  refer  to  the  violence 
of  the  slum,  or  the  violence  of  trade 
agreements  so  designed  that  they  help 
the  rich  nations  get  richer  while  the 
poor  nations  get  poorer  — •  systemati- 
cally, year  after  year. 

One  of  the  most  astute  theologians 
of  the  Third  World.  Professor  Jose 
Miguez-Bonino  of  Brazil,  sums  up 
these  assumptions; 

An  ethic  of  revolution  cannot  avoid 
discussing  the  question  of  the  use  and 
justification  of  violence.  This  question, 
nevertheless,  needs  to  be  placed  in  its 
proper  perspective  as  a  subordinate  and 
relative  question.   It  is  subordinate 
because  it  has  to  do  with  the  "cost"  of 
the  desired  change  —  the  question  of 
the  legitimacy  of  violence  and  vice 
versa.  "Violence"  is  a  cost  that  must 
.      be  estimated  and  pondered  in  relation 
to  a  particular  revolutionary  situation. 
It  is  relative  because  in  most  revolu- 
tionary situations  —  at  least  in  those 
with  which  we  are  concerned  [in  South 
America]  —  violence  is  already  a  fact 
constitutive  of  the  situation  —  injus- 
tice, slave  labor,  hunger,  and  exploita- 
tion are  forms  of  violence  that  must  be 
weighed  against  the  cost  of  revolu-, 
tionary  violence  (Development 
Apocalypse). 

We  live  in  a  world  where  covert 
violence  is  rampant,  so  that  funda- 


mental change  is  mandatory  and 
change  comes  through  the  creative  (or 
destructive)  use  of  power.  These 
realities  force  us  to  pose  our  own  ques- 
tion in  some  such  terms  as  these;  In 
rooting  out  the  structures  of  covert 
violence  in  the  world  today,  are  we 
justified  in  using  over?  violence?  I     v 
think  the  Christian  must  accept  that 
the  direction  and  nature  of  society 
needs  changing.  The  question  then 
becomes  one  of  means  or  tactics:  Is  the 
change  to  come  violently  or  nonvio- 
lently? 

In  frustratingly  brief  fashion,  let  us 
look  at  the  case  for  each  answer. 

It  is  a  curious  fact  that  the  case  for 
the  Christian  use  of  violence  today 
tends  to  be  made  by  those  who  call 
themselves  revolutionaries,  whereas 
actually  violence  has  been  the  most 
traditional  and  conservative  answer  of 
all.  Most  of  Christian  history  is  a  sorry 
history  of  justifying  the  Christian  use 
of  all  kinds  of  overt  physical  violence 
in  the  name  of  whatever  the  justifier 
was  trying  to  defend  at  the  moment. . 
However,  I  do  believe  that  there  is  this 
difference  in  the  current  discussion; 
that  whereas  historically  Christians 
have  often  tended  to  justify  violence  as 
an  instrument  of  the  oppressor,  many 
of  those  who  advocate  its  use  today  in- 
sist that  it  may  be  used  only  on  behalf 
of  the  oppressed.  Now  that  kind  of  dis- 
tinction can  be  overly  simplistic,  and 
it. lends  itself  very  easily  to  bullhorn 
rhetoric,  but  I  do  not  think  it  can  be 
simply  dismissed.  As  the  German  the- 
ologian Jiirgen  Moltmann  has  percep- 
tively pointed  out,  "Those  who  advo- 
cate nonviolence  today  are  usually 
those  who  control  police  power.  Those 
who  embrace  violence  are  usually 
those  who  have  no  means  of  power" 
(Religion,  Revolution  and  the  Future). 

So  the  case  today  for  the  Christian 
approval  of  overt  violence  grows  out  of 
a  recognition  that  the  covert  violence 
of  our  society  is  so  deep-seated,  and  so 
powerfully  entrenched,  that  there  is  no 
way  short  of  overt  violence  to  remove 
from  power  those  who  exercise  their 
power  so  despotically.   It  is  indeed  in- 
tolerable that  twenty  percent  of  the 
world's  people  should  have  control  of 
eighty  percent  of  the  world's  wealth,  or 


that  in  a  given  country  a  military  dic- 
tatorship representing  five  percent  of  ..  , 
the  people  should  totally  control  the 
destinies  of  the  other  ninety-five  per-     '. 
cent.  This  covert  violence  is  so  bad 
that  overt  violence  is  not  only  per- 
missible to  overthrow  it,  the  argument 
runs,  but  is  demanded  in  the  name  of 
social  justice,  equality,  and  love.  To 
shrink  from  overt  violence  on  a  rela- 
tively small  scale  means  supporting  or 
at  least  condoning  covert  violence  on  a 
massive  scale.  As  a  Brazilian  sociolo- 
gist put  it:  "I  do  not  hope  for  violence. 
It  is  forced  upon  me.  I  have  no  other 
choice.  If  I  opt  for  nonviolence  I  am 
the  accomplice  of  oppression." 

Our  failure  to  take  this  position  seri- 
ously would  betray  that  our  mentality 
is  closed  to  the  contemporary  world  — 
indeed  to  the  contemporary  Christian 
world  —  as  it  really  is.  Helmut  Goll- 
witzer,  a  German  theologian,  recently 
commented  on  this  perplexing  fact ; 

Owing  to  the  nihilistic  consequences 
of  the  brutal  use  of  violence  during  the 
last  world  wars,  in  the  theological  wOrk 
of  the  great  European  churches  the 
traditional  sanctioning  of  the  use  of 
force  has  been  replaced  by  an  appeal  to 
Christian  pacifism  and  "nonviolence" 
as  the  most  appropriate  form  of  Chris- 
tian witness.  And  now,  just  at  this 
moment  when  we  .  .  .  are  inclined  to 
regard  as  mistaken  the  traditional  ap- 
proval of  Christian  participation  in  the 
use  of  military  force  and  to  hoist  the 
flag  of  pacifism,  ...  we  hear  from  our 
brethren  in  the  underdeveloped  coun- 
tries (where  the  situation  is  a  revolu- 
tionary one)  that  they  consider  it 
incumbent  upon  them  to  participate  in 
the  national  and  social  revolutionary 
struggles  that  involve  the  use  of  force 
(New  Theology). 

What  are  the  kinds  of  questions  to  ■ 
be  raised  about  our  own  adoption  of    •• 
the  latter  position? 

One  danger  is  in  extrap)olating  too 
quickly  from  a  Third  World  situation 
of  military  or  economic  dictatorship  to 
our  own  situation,  and  insisting  that 
the  two  cases  are  parallel  and  that  what 
is  appropriate  in  one  case  is  appropri- 
ate in  the  other.  The  degree  of  serious- 
ness with  which  one  argues  for  violent 
revolution  here  will  depend  upon  the    ; : 
degree  to  which  one  does  or  does  not  '.  ■ 


2.1. 


MESSENGER     5 


believe  there  are  other  options  for 
change  still  available  in  the  United 
States.  And  let  us  be  sensitive  at  this 
point:  If  I  say  I  believe  there  are  other 
options  short  of  violence,  I  have  to  be 
very  careful  that  I  am  not  merely  be- 
traying a  comfortable,  white,  middle- 
class  set  of  reflexes.  Blacks  and  mem- 
bers of  other  minority  groups  may  long 
since  have  come  to  feel  that  the  string 
of  alternatives  has  indeed  been  ex- 
hausted. 

Another  question  to  be  raised  about 
the  Christian  espousal  of  violence  is 
that  any  attempt  to  achieve  social 
change  must  count  very  carefully  the 
cost  of  the  particular  methods  its  advo- 
cates employ.  I  can  believe  that  in 
some  parts  of  the  world  a  violent  coup 
might  really  strike  a  blow  for  justice, 
but  I  am  staggered  by  what  seems  to 
me  the  romantic  unrealism  of  those 
who  feel  that  a  similar  movement  in 
the  United  States  could  now  succeed.  I 
am  very  fearful  of  repression  from  the 


right.  I  am  not  happy  living  in  a  coun- 
try where  a  high  political  official  can 
say  of  the  students,  "If  they  want  a 
bloodbath,  let's  give  them  one  right 
now."  And  I  am  impressed  by  the  fact 
that  at  the  famous  New  Haven  week- 
end in  May  of  1970,  it  was  the  Black 
Panthers  who  kept  things  from  getting 
violent.  They  knew  who  would  pay  if 
there  were  bloodshed;  it  would  not  be 
the  idealistic  college  revolutionaries 
who  would  go  back  home  on  Sunday 
afternoon,  but  the  blacks  who  would 
still  be  in  New  Haven  on  Monday 
morning. 

Another  question  to  be  pondered  is 
what  the  use  of  violence  does,  not  only 
to  those  who  are  its  victims,  but  also  to 
those  who  employ  it.  There  is  an  ex- 
traordinary slippery  slope  from  the 
violence-against-property-but-not- 
against-people  theme  to  the  violence- 
against-people-here-is-okay-because- 
there-is-more-violence-against-people- 
somewhere-else  point  of  view.  There 
is  always  greater  violence  somewhere 
else,  and  the  ugly  grip  violence  gets  on 
people  can  increasingly  undermine  the 
most  idealistic  ends  to  which  it  is  being 
dedicated.   Before  long,  all  restraints 
are  gone.  The  theme  of  so  many  of 
Ignazio  Silone's  novels  —  that  when 
the  persecuted  seize  power  they  always 
become  persecutors  —  is  a  theme  we 
must  never  underplay. 


Two  types 

of  nonviolence 


Such  considerations  as  these  are  al- 
ready part  of  the  case  that  is  made  by 
those  who  opt  for  nonviolence  as  the 
proper  Christian  stance. 

There  is  first  the  position  of  absolute 
pacifism,  which  insists  that  there  are  no 
circumstances  under  which  the  use  of 
overt  violence  is  justified.  This  position 
has  the  advantage  of  being  very  clearly 
rooted  in  the  New  Testament  and  the 
early  church  —  so  that  the  initial  bur- 
den of  proof  is  always  on  the  Christian 
who  rejects  it  rather  than  on  the  one 
who  affirms  it  —  even  though  it  very 
soon  began  to  be  diluted  and  compro- 
mised. As  the  vocational  witness  of  a 
minority,  it  has  exerted  a  creative  re- 
straint on  other,  less  single-minded  in- 
dividuals and  institutions  far  out  of 
proportion  to  the  nurnbers  of  its  ad- 
herents. I  have  found  myself  increas- 
ingly attracted  to  it  as  an  overwhelm- 
ingly necessary  position  for  some  to 
adopt  in  a  world  that  increasingly  and 
more  and  more  unthinkingly  opts  for 
overt  violence.  My  own  inability  to 
take  the  full  step  it  represents  is  my 
fear  that  occasionally  the  pacifist 
stance  may  enhance  the  short-run  tri- 
umph of  injustice,  however  effective  it 
may  be  in  the  long  run.  I  feel  that 
Christians  must  be  concerned  about 
the  short-run  consequences  of  their  ac- 
tions, particularly  when  those  actions 
determine  the  degree  of  justice  or  in- 
justice that  may  be  possible  for  others 
than  themselves. 

The  other  position  on  nonviolence 
argues  that  violence  can  never  be  more 
than  the  last  resort,  to  be  used  only  if 
it  is  crystal  clear  that  all  other  options 
are  absolutely  futile,  and  that  one  must 
develop  criteria  that  will  help  him  de- 
termine when  it  might  or  might  not  be 
appropriate  to  resort  to  violence.  This 
process  resembles  the  approach  of  the 
traditional  and,  until  recently,  dis- 
credited Roman  Catholic  criteria  for 


determining  a  "just  war."  These  cri- 
teria have  been  discredited  because 
they  have  historically  been  used  to  de- 
clare "just"  all  wars  that  theologians 
wanted  to  support.  But  employment 
of  such  criteria  today  makes  clear 
that  hardly  any  modern  war  could  be 
declared  "just." 

I  find  it  useful  to  take  those  criteria 
and  apply  them  not  just  to  internation- 
al war  but  to  the  entire  matter  of  vio- 
lence, and  I  find  myself  coming  out  a 
"selective  conscientious  objector"  to 
most  uses  of  violence.  Let  me  give  just 
two  examples.  The  employment  of 
violence  must  have  a  good  chance  of 
success,  that  is,  that  it  will  clearly  lead 
to  greater  social  justice  and  that  it  will 
not  lead  to  indiscriminate  slaughter 
(particularly  of  innocent  bystanders) 
or  to  greater  injustice  and  repression 
than  we  now  have.  I  simply  am  not 
persuaded  that  domestic  violence  can 
be  justified  on  such  grounds.  Another 
principle  I  come  to  is  the  apparently 
abstract  notion  of  the  "principle  of 
proportionality,"  —  the  means  used 
must  be  in  harmony  with  the  ends 
sought,  and  the  good  end  hoped  for 
must  be  assured  of  producing  greater 
benefits  than  the  evils  that  will  be  en- 
tailed along  the  way  toward  that  good 
end  by  the  use  of  violence.  This  prin- 
ciple is  no  longer  abstract  when  I  view 
it  in  relation  to  human  lives  and  recog- 
nize that  on  the  American  scene  a 
resort  to  widespread  violence  is  likely 
to  be  grossly  counterproductive,  par- 
.ticularly  against  those  who  are  the 
present  victims  of  injustice. 

I  do  not  believe  that  I  am  entitled  to 
tell  a  minority  American  or  an  op- 
pressed Brazilian  what  his  stance  on 
violence  must  be  —  though  I  am  great- 
ly impressed  that  Cesar  Chavez  has 
made  nonviolence  the  key  to  the  whole 
struggle  of  Mexican  Americans  for 
social  justice;  and  that  Archbishop 
Helder  Camara,  a  revolutionary  if 
there  ever  was  one,  has  insisted  that  a 
new  order  in  Brazil  can  come  only  by 
nonviolent  means.  They  make  clear 
that  nonviolence  need  not  be  the  moral 
cop-out  of  the  middle  class.  I  think 
we  must  respond  to  the  pleas  of  Helder 
Camara,  who  calls  for  "fit  instruments 
to  perform  the  miracle  of  combining 


the  violence  of  the  prophets,  the  truth 
of  Christ,  the  revolutionary  spirit  of  the 
gospel  —  but  without  destroying  love." 
But  I  do  think  I  am  entitled  to  try  to 
push  the  vocation  of  nonviolent  mili; 
tancy  on  white,  middle-class,  comfort- 
able Americans  of  which  (God  help 
me)  I  am  certainly  qne.   In  a  world  and 
in  a  nation  getting  more  and  more  ac- 
customed to  violence  as  the  easy  answer 
to  all  problems,  it  may  be  our  special 
vocation  to  try  to  take  on  the  role  of 
nonviolent  advocates  of  social  change. 
I  cannot  yet  pretend  to  spell  out  all 
that  this  might  mean.  I  do  not  think 
it  simply  means  imitating  Gandhi  or 
Martin  Luther  King,  but  it  will  mean 
looking  for  new  ways  and  means  to 
incarnate  a  love  that  is  not  devoid  of 
the  most  passionate  concern  for  justice. 
It  will  mean  attacking  all  the  structures 
of  injustice  and  covert  violence  in  our 
social  system,  but  not  in  ways  that 
transform  us  into  precisely  the  kind  of 
people  and  structures  we  are  trying  to 
replace.  It  will  not  mean  an  attempt  to 
escape  tension,  but  an  attempt  to  deal 
with  it  creatively  in  new  ways.  And  it 
will  further  mean  certain  risks.  Martin 
Luther  King  told  blacks  in  the  sixties 
to  be  nonviolent  against  angry  white 
mobs.  We  loved  that.  If  he  were  alive 
in  the  seventies,  I  have,  a  feeling  he 
might  be  telling  whites  to  be  nonviolent 
toward  angry  black  mobs.  We  don't 
relish  that  quite  so  much.  But,  quite 
apart  from  going  out  to  seek  suffering 
(which,  as  Alan  Paton  has  said  about 
the  Christian  posture  in  South  Africa, 
would  simply  be  sick),  we  must  em- 
brace a  role  that  might  entail  suffering. 


Violence  ^^^^^^  V 

and  the  churches 

.     What  might  all  this  mean  for  the 
churches?  It  does  not  mean  that  all 
churchmen  everywhere  in  the  world 
will  come  to  the  same  conclusion,  but 
it  does  mean  that  American  churchmen 
might  decide  that  we  have  a  special  vo- 
cation in  the  years  ahead.  I  suggest 
that  vocation  involves  the  risk  of  trying 
to  bring  about  the  necessary  revolution, 
but  doing  so  by  nonviolent  means. 


This  IS  a  radical  kind  of  risk,  but  one 
that  I  am  increasingly  persuaded  the 
churches  of  Jesus  Christ  must  now,     .' 
2,0(X)  years  late,  begin  to  take.  We 
must  avoid  the  trap  of  letting  non- 
violence become  simply  a  vehicle  for 
avoiding  the  task  of  social  change,  and 
must  embrace  it  as  an  instrument  of 
social  change.  We  are  called  upon,  at 
this  point,  to  be  a  little  more  heedless 
than  we  have  previously  been,  a  little 
more  willing  to  put  something  on  the 
line,  a  little  more  willing  to  say,  "Here 
we  stand,  we  can  do  no  other,"  a  little 
more  willing  to  let  our  structures  be 
challenged  by  the  demands  of  the  gos- 
pel in  a  new  era. 

There  is  no  reason  to  believe  that 
such  a  vocation  will  necessarily  "suc- 
ceed," but  the  time  may  have  come 
when,  for  a  while  at  least,  we  must  re- 
move the  notion  of  success  from  our 
ecclesiastical  lexicons.   James  Cone,  a 
black  theologian,  has  rightly  said  that 
in  this  day  and  age  blacks  are  not 
called  upon  to  suflier  but  to  be  free,    . 
and  it  may  be  that  in  this  day  andage 
whites  are  not  called  upon  to  talk  so 
much  about  their  own  freedom,  but  to 
be  willing  to  suffer  —  and  perhaps 
thereby  help  to  achieve  a  new  libera- 
tion both  for  blacks  and  for  them- 
selves. 

So  along  with  all  our  politicking,  all 
our  pressure  groups,  all  our  attempts  to 
deal  with  injustice  (which  we  share 
with  other  like-minded  citizens  whether 
Christian  or  not),  we  Christians  may 
have  been  given  a  special  role  in  the 
1 970s,  the  role  of  seeking  to  bring 
abo.ut  change  by  nonviolent  means,  by 
revolutionary  love,  ready  if  need  be  to 
absorb  the  suffering  this  might  involve, 
empowered  to  do  so  because  we  know 
that  there  is  One  who  is  already  stand- 
ing alongside  us,  who  has  always 
shared  in  our  suffering,  and  who  can 
help  by  his  all-sufficient  redeeming  love 
to  redeem  the  feeble  and  insuflicient 
efforts  of  those  of  us  who  so  often  lis- 
ten to  what  He  says,  but  so  often  fail 
to  practice  what  He  does.    D 

Robert  McAfee  Brown,  who  is  a  professor  at 
Stanford  University  in  California  and  a 
former  Navv  chaplain,  has  cniiaged  in  selec- 
tive, nonviolent  civil  disobedience.  His 
article,  copyrighted  by  Presbyterian  Life,  is 
reprinted  by  permission. 


■1-72   MESSENGER     7 


In  Reply 


From  the  campus,  from  the  Third  World  and  Europe  comes 


Power,  in  varying  de- 
grees, is  possessed  by 
all  groups  and  all  na- 
tions. Power  must  be 
used  responsibly, 
whether  that  power  is 
expressed  and  exer- 
cised violently  or  non- 
violently.  The  same  criteria  are  used 
to  evaluate  both  means  of  social 
change. 

In  man's  history,  revolution  has 
come  about  both  with  and  without  the 
use  of  violence.  It  must  be  asked  of 
iany  revolution,  whether  by  violent  or 
nonviolent  means,  "Has  a  greater  jus- 
tice been  achieved?"  and  "Have  the 
values  of  the  old  as  well  as  the  values 
of  the  new  been  recognized?"  Social 
reform  ought  to  bring  about  a  greater 
realization  of  valiies,  and  not  only  an 
exchange  of  some  values  for  others. 
In  setting  goals  to  reform  society, 
neither  Utopian  schemes  nor  defense 
of  the  status  quo  is  acceptable  to  those 
who  accept  the  vision  of  the  kingdom 
of  God  and  yet  acknowledge  that  its 
final  consummation  is  beyond  history. 
We  need  to  recognize  that  covert  vio- 
lence varies  from  structure  to  structure; 
within  our  institutions,  there  are  some 
changes  more  urgent  than  others.  Dif- 
ferent situations  may  call  for  different 
formulas. 

The  use  of  nonviolence  in  the 
American  civil  rights  revolution  was 
brilliant  and  effective.  How  to  ac- 
complish justice  for  ten  million  refu- 
gees from  East  Pakistan  remains  a 
question  with  no  easy  answers.  The 
use  of  violence  in  Indochina  has  re- 
sulted in  a  dismal  stalemate  for  both 
sides. 

Robert  McAfee  Brown  in  his  stimu- 
lating arguments  rightly  insists  that 
more  attention  be  given  to  nonviolence 
as  "an  instrument  of  social  change." 
At  the  same  time,  his  article  is  im- 
portant in  emphasizing  that  injustice 
exists  in  both  overt  and  covert  forms, 
and  that  it  must  be  challenged  by  the 
gospel  of  love  and  justice.  —  Robert 
McFadden 


Perhaps  the  basically 
conservative  stance 
advocated  by  Robert 
McAfee  Brown  for 
Christians  in  the 
United  States  —  "to 
take  on  the  role  of 
nonviolent  advocates 
of  social  change"  —  may  bring  about 
the  desired  results  in  the  redress  of  in- 
justice and  violence  prevalent  in  this 
country.  However,  when  I  hear  the  cry 
of  desperation  from  Attica  Prison  — 
"If  we  cannot  live  as  people,  we  will  at 
least  try  to  die  like  men"  —  I  wonder 
how  much  lead  time  can  a  Christian 
conscientiously  allow  himself  to  devel- 
op criteria  which  would  help  him  to 
evaluate  his  basic  stance  of  nonviolent 
actions  and  consider  options  which 
could  conceivably  involve  some  degree 
of  physical  force? 

I  maintain  that  there  is  no  such  thing 
as  nonviolence,  pure  and  simple.  In  a 
seemingly  nonviolent  activity  like  a  sit- 
in,  or  a  "satyagraha,"  a  boycott,  or  a 
march,  a  point  is  reached  where  the 
potential  for  a  provocation  is  so  inher- 
ent that  it  is  questionable  if  it  can  truly 
be  called  nonviolent.  Colin  Morris  has 
observed  that  Gandhi's  "nonviolent  re- 
sistance, far  from  being  an  alternative 
to  the  use  of  force,  only  becomes  politi- 
cally significant  against  a  background 
of  widespread  violence."  While 
Gandhi  adhered  to  passive  resistance, 
the  Indian  National  Congress  aban- 
dond  the  policy  in  1935  resorting  to  di- 
rect action  and  by  1942  civil  war  raged 
throughout  India. 

Having  spent  a  major  part  of  my  life 
in  a  society  with  social  stratification 
based  upon  an  outdated  caste  system 
which  sanctifies  human  inequality  and 
violates  human  dignity;  having  experi- 
enced the  humiliation  suffered  by  one 
of  the  world's  proud  and  ancient  civili- 
zations under  British  colonialsm;  and  , 
having  witnessed  the  economic  exploi- 
tation of  the  Third  World  under  neo- 
colonialism of  the  affluent  nations,  it  is 
not  difficult  for  me  to  identify  with  the 
powerful  urge  of  the  subjugated,  the 


oppressed,  and  the  desperate  to  opt  for 
violence  to  achieve  power  which  could 
seemingly  enable  them  to  determine 
their  own  future. 

The  scars  of  humiliation,  exploita- 
tion, and  treatment  as  second-rate  hu- 
man beings  do  not  heal  easily,  even 
with  the  scattered  shots  of  antibiotics 
in  the  form  of  "foreign  aid."  The 
manipulation  of  the  destinies  of  the 
powerless  two  thirds  of  the  world 
through  military  pacts,  economic  aid, 
and  political  pressures  testifies  to  vio- 
lence not  easily  recognized  by  well- 
meaning  Christians  who  feel  most  com- 
fortable with  offering  cold  cups  of  wa- 
ter to  the  needy.  It  is  one  thing  to  be  a 
detached  observer  or  one  without  a 
stake  in  such  an  experience  and  to 
philosophize  on  a  nonviolent  approach 
to  solve  problems.  It  is  entirely  anoth- 
er to  be  right  in  the  middle  of  it  all  liv- 
ing at  a  subhuman  level.  It  is  easy  for 
me  to  understand  why  a  person  might 
feel  that  nothing  can  make  his  situation 
worse  than  what  it  actually  is.  It  is 
easy  for  me  to  understand  why  a  per- 
son is  willing  to  choose  death  rather 
than  to  continue  the  miserable  exis- 
tence of  living  in  bondage. 

Paul  Tillich  reminded  us,  "There  are 
situations  in  which  resistance  without 
armed  violence  is  possible;  but  even 
then,  destructive  consequences  are 
hardly  avoidable,  be  it  through  psycho- 
logical, through  economic  or  through 
sociological  forms  of  compulsion.  And 
there  are  situations  in  which  nothing 
short  of  war  can  defend  or  establish 
the  dignity  of  the  person.  Nothing  is 
more  indicative  of  the  tragic  aspect  of 
life  than  the  unavoidable  injustice  in 
the  struggle  for  justice." 

While  Mr.  Brown  recognizes  the 
ri<Tht  of  the  minority  Americans  and 
Third  World  people  to  make  their  own 
choices  with  respect  to  the  issue  of  vio- 
lence, I  wonder  what  advice  he  would 
offer  to  an  American  mission  board 
with  respect  to  supportive  relationships  . 
with  overseas  churches  which  may  opt 
for  a  violent  revolution  in  their  struggle 
for  humanization.  —  Shantilal  Bhagat 


8     MESSENGER    2- 1 -72 


esponses  to  Robert  McAfee  Brown 


I  Brown's  premises  are 
basically  sound.  In 
particular,  he  is  right 
not  to  dismiss  the  dis- 
tinction between  vio- 
Jlence  as  an  instrument 
of  the  oppressor  and 
violence  used  on  be- 
.'  half  of  the  oppressed.  A  Dutch  ethics 
.  professor  has  said  that  pacifists  have 
traditionally  deplored  violence  "on 
both  sides"  without  taking  into  account 
that  equality  of  sin  in  using  violence 
does  not  entail  equality  of  guilt  for  the 
violent  situation.  But  he  warns  that  to 
us  such  distinctions  as  the  kind,  de- 
gree, and  situational  circumstances  of 
violence  in  order  to  justify  its  use 
greatly  limits  the  possibilities  of  finding 
alternatives  to  violence.  It  also  reflects 
the  desire  for  a  clear  conscience,  while 
in  fact  it  is  the  first  step  toward  dehu- 
-manizing  the  "enemy"  in  order  that 
:   violence  may  be  committed  against 
him. 

In  his  calling  the  churches  of  Amer- 
ica to  a  vocation  of  seeking  to  bring 
.,  about  radical  change  of  our  institutions 
by  nonviolent  means.  Brown  unfortu- 
nately does  not  elaborate  on  the  impli- 
.   cations  of  this  beyond  warning  that  it 
could  entail  suffering.  The  pocketbook 
and  status  image  are  perhaps  the  first 
"victims."   (Is  this  why  Brethren  find 
it  so  hard  to  be  authentic?  Policy 
seems  to  be  made  according  to  what 
■  will  appeal  to  the  Brotherhood  or  what 
.  they  can  be  sold  on,  rather  than  what 
expresses  true  solidarity  with  the  op- 
pressed.)  Nonviolent  revolutionary 
activity  not  only  could  but  surely  will 
entail  suffering  if  it  is  authentic. 

There  are  many  well  intentioned  and 
deeply  committed  Christians  who  are 
prepared  for  the  vocation  Brown  sug-.:. 
gests.  Good  intentions  and  commit- 
ment are  not  enough.  In  order  to  avoid 
piecemeal  and  bandage  activity  there 
must  be  thorough  analysis  leading  to 
deep  understanding  of  the  true  situa- 
tion of  violence  in  our  world.  Most  of 
V  us  do  not  know  exactly  how  we  uphold 
.'  and  participate  in  violence.  This  we 


must  learn  before  we  can  engage  cre- 
atively and  usefully  in  activity  for      ; ., 
change.  Then  we  must  call  on  our 
deep  commitment  to  sustain  us  through 
voluntary  limiting  of  our  wealth  and  re- 
channeling  the  surplus  we  have  no  right 
to  claim  for  ourselves;  or  as  we  say 
No!  and  withdraw  from  participating 
in  institutions,  customs,  and  practices 
which  are  based  on  the  exploitation  of 
others. 

But  first  must  come  the  study  and 
analysis  that  can  open  our  eyes  to  the 
reality  of  the  status  quo  which  exploits 
and  kills,  then  comes  the  time  for  re- 
flecting upon  the  new  truths  so  that  al- 
ternatives can  be  found,  and  finally  we 
must  act  upon  the  new  understandings 
and  in  effect  create  a  new  reality.  This 
process,  which  is  being  widely  used  in 
Latin  America  to  prepare  cadres  of 
nonviolent  workers  for  justice  and  lib- 
eration, is  called  "conscientization." 
We  must  become  conscienticized  also 
in  America  and  Europe. 

I  do  not  agree  with  Brown's  rather 
paternalistic  approach  that  by  becom- 
ing willing  sufferers  we  can  achieve  lib- 
eration for  the  oppressed.  Rather  we 
are  imprisoned  in  our  role  as  op- 
pressors as  long  as  the  oppressed  con- 
tinue to  accept  their  role.  It  is  only 
as  the  oppressed  can  declare  and  live 
out  their  own  liberation  that  we  as  op- 
pressors can  also  become  liberated. 
However,  we  can  find  ways  to  express 
solidarity  with  the  oppressed  in  their 
struggle,  joining  them  in  suffering  vol- 
untarily and  seeking  to  transform  our- 
selves and  our  institutions.  —  Marty 
Zinn 


4 


Robert  McFaddcn  is  head  of  the  philosophy 
and  religion  department  of  Bridi^ewater 
College  in  Virginia.  Shantilal  P.  Bhagat  is 
consultant  in  community  development  for 
the  Church  of  the  Brethren  General  Board. 
Robert  C.  Johansen  teaches  political  science 
at  Manchester  College  in  Indiana.  Marty 
Zinn.  a  former  BVSer.  is  working  with  the 
International  Fellowship  of  Reconciliation  in 
Dreibergcn,  Netherlands. 


Brown  performs  a 
useful  service  in  alert- 
ing us  middle-class 
Americans  to  the     '    - 
crimes  of  respectable 
people  who  defend 
unjust  social  struc-    '  ...■ 
tures,  which  are  man- 
ifestations of  covert  or  structural  vio- 
lence. But  Brown  is  wrong  if  he  means 
to  suggest  that  a  new  awareness  of  the 
problem  of  covert  violence  adds  a  new 
dimension  to  the  old  problem  of  justi- 
fying overt  violence.  That  is  not  true, 
because  covert  violence  is  simply  an- 
other form  of  injustice  and  all  injustice, 
whether  overt  or  covert,  violent  or  non- 
violent, should  be  militantly  opposed 
by  the  Christian,  but  opposed  by  loving 
the  "enemy"  and  overcoming  evil  with 
good.  In  short,  the  Christian  formula 
for  dealing  with  the  newfound  per- 
petrators of  covert  violence,  whether 
unfair  landlords  or  school  boards,  is 
the  same  as  for  dealing  with  the  old  ex- 
ponents of  violence,  whether  foreign 
dictators  or  American  militarists. 

Jesus  doubtlessly  struggled  with  the 
question  of  violence,  but  his  final  posi- 
tion seems  clear:  He  rejected  it.  The 
scriptural  texts  which  Brown  offers  as 
coming  closest  to  endorsing  violence 
are  unconvincing  in  that  respect,  and 
there  are  several  other  unequivocal  bib- 
lical injunctions  to  reject  violence  and 
to  express  love  universally,  even  for 
enemies.  Regardless  of  the  vigor  of 
Jesus'  action  in  cleansing  the  temple, 
for  example,  there  was  no  taking  of 
any  person's  life,  nor  was  there  even  a 
threat  of  taking  life. 

The  statement  that  Jesus  came  not 
to  bring  peace  but  a  sword  is  inter- 
preted by  most  Bible  scholars  as  a  met- 
aphorical statement  in  which  Jesus  pro- 
claimed that  truth  is  more  important 
than  temporary  harmony  in  the  family 
or  community.  He  was  saying  that 
maintaining  a  social  order  without  con- 
flict is  not  an  end  in  itself.  Likewise, 
we  might  add,  a  new  social  order,  one 
sought  by  social  reformers,  can  hardly 
be  an  end  in  itself;  therefore,  seeking 


2- 1 -72    MESSENGER     9 


it  cannot  justify  treating  persons  as 
means  to  be  manipulated  or  destroyed. 
This  scripture  is  not  justification  for  the 
method  of  war,  but  recognition  of  a 
conflict  of  worldviews  (division  instead 
of  sword  is  the  word  used  in  Luke) . 
By  confessing  Christ,  one  may  bring 
the  sword  of  persecution  on  himself. 

In  the  context  of  Brown's  analysis, 
the  Christian  will  find  himself  being 
opposed  by  defenders  of  the  status  quo 
because  he  acts  boldly  in  favor  of  the 
dispossessed  who  are  victims  of  unjust 
social  structures.  As  Matthew  elab- 
orates, blood  may  be  shed  because  of 
the  strife  resulting  from  the  drive  for 
justice,  but  it  will  be  the  blood  of  those 
who  have  taken  up  Jesus'  cross;  they, 
like  Jesus,  will  give  their  lives,  but  they 
will  not  take  the  lives  of  others.  In 
short,  a  difficult  issue  in  today's  world 
may  be  whether  one  can  or  should  be 
Christian;  it  is  not  whether  the  Chris- 
tian can  be  violent. 

Perhaps  the  question  of  whether  to 
use  overt  violence  to  remove  covert    . 
violence  is  further  clarified  if  we  view 
justice  less  as  a  static,  eventual  state  to 
be  attained  and  more  as  a  continuous 
process  in  which  claims  and  counter- 
claims for  rights  will  forever  be  made 
by  competing  groups  in  conflict.  If 
justice  is  viewed  as  a  process  instead 
of  a  state  of  being,  then  evil  means, 
such  as  war,  cannot  be  morally  justified 
because  of  the  uncertainty  of  achieving 
the  desired  end.  At  the  same  time,  one 
should  be  less  willing  to  sit  and  simply 
wait  for  racial  and  economic  justice 
eventually  to  come  to  his  community. 
Justice  can  be  pursued  only  by  making 
bold,  persistent,  and  unending  claims 
by  and  on  behalf  of  the  oppressed. 

The  inert  quality  of  Brown's  notion 
of  justice  is  revealed  in  his  initial  ques- 
tion: "In  rooting  out  the  structures  of 
covert  violence  in  the  world  today,  are 
we  justified  in  using  overt  violence?" 
It  is  inappropriate  to  think  of  covert 
violence  or  injustice  as  a  bad  weed 
with  but  one  life  that  can  be  "rooted 
out,"  viewed  as  a  task  completed,  and 
once  accomplished,  the  violence  used 


in  the  uprooting  seems  justified.  Co- 
vert violence  will  probably  never  be 
eliminated.  But  more  important,  a 
revolutionary  leader  who  possesses 
sufficient  violent  power  to  "root  out" 
covert  violence,  has  become  powerful 
enough  that  he  is  doubtless  already  a 
practitioner  of  covert  violence,  ines- 
capably manipulatory  within  his  own 
movement  and  in  the  use  of  overt  vio- 
lence as  a  strategy  for  revolution.  Al- 
though the  Christian  may  prefer  the 
imperfections  of  a  revolution  to  those 
of  the  status  quo,  the  Christian  should 
never  forget  that  even  before  the  revo-  • 
lutionary  comes  to  power  —  especially 
if  he  is  a  violent  revolutionary  —  he  is 
probably  a  carrier  of  covert  violence 
which  will  continue  after  overt  violence 
may  end. 

Brown  also  urges  us  to  consider  the 
statement  of  a  "Brazilian  sociologist": 
"If  I  opt  for  nonviolence  I  am  the  ac- 
complice of  oppression."  I  find  this 
statement  unpersuasive  because  it  be- 
trays the  sociologist's  confusion  be- 
tween the  oppressor  and  the  latter's  op- 
pressive policies.  The  Christian  be- 
lieves that  evil  (oppression)  is  the  en- 
emy, not  the  evildoer  (oppressor).  In 
fact,  the  situation  is  precisely  the  op- 
posite of  what  the  sociologist  asserts. 
Thus  if  one  opts  for  violence,  he  is 
himself  committing  evil  (overt  vio- 
lence), and  thereby  is  an  accomplice 
with  oppression  (covert  violence), 
even  if  he  fights  the  oppressor.  The 
only  way  one  can  avoid  being  an  ac- 
complice of  oppression  (covert  vio- 
lence) is  to  reject  overt  violence  and  be 
loving  toward  the  oppressor,  at  the 
same  time  vigorously  opposing  op- 
pression. —  Robert  C.  Johansen 


XWDncem 

.PcBaiCBCBc 


A  sampling  of  20,00< 
children's  drawings  de- 
picting war,  peace,  and) 
the  new  world,  solicited  by) 
the  Dutch  Christian  radio/ 
television  commission,| 
IKOR.  Artists'  comment 
accompany  their  worl 


"You  won't  have  to  put  on  a  cl. 


10     MESSENGER    2-1-72 


"When  it's  peace  everyone  ".  happy  and  tanks  become  things  tp  enjoy" 


jpl  because  you  won't  get  dirty' 


"In  the  new  world  I'd  like  every  day  to  be  my  birthday" 


'We  have  to  face  the  fact,  whatever  our  religious  belief 

■      :>      \:V  -•■?;.     \- When  you  are  full  of  rage 


■  ■  ■    ■   -•■■':  -  ■■  ■  ■'■"'  ■     I\  (EdDnnwcBiPsaittncDm 

DBncEDnairpd]  AXoEBaDnnfimpgcErp 


Know  Your 


r  commitments,  that  violence  can  be  exhilarating. 
)  be  able  to  let  it  out  feels  tremendous." 


Dr.  Walter  Menninger  made  this 
comment  in  his  office  at  Topeka  State 
Hospital  as  we  talked  informally  about 
violence  in  human  personality  and 
social  relationships.  As  a  practicing 
psychiatrist  who  works  not  only  with 
patients  but  also  with  the  police  de- 
partment in  this  middle-sized  midwest- 
em  city,  he  has  direct  experience  with 
people  whose  inner  rages  and  hatreds 
sometimes  destroy  themselves  and  oth- 
ers. In  addition,  he  was  appointed  by 
President  Johnson  to  the  thirteen- 
member  National  Commission  on  the 
Causes  and  Prevention  of  Violence 
which  for  eighteen  months  delved  . 
deeply  into  this  complex  subject  fol- 
lowing the  assassination  of  Senator 
Robert  F.  Kennedy.  He  is  that  new 
breed  of  psychiatrist  who  sees  just  as 
much  significance  in  community  appli- 
cations of  psychiatry  as  he  does  in  the 
thoroughgoing  individual  psychoana- 
lytic treatment^ 

The  work  of  the  violence  commis- 
sion is  something  Dr.  Menninger  talks 
about  enthusiastically.  I  had  wondered 
if  he  could  be  enthusiastic  for  yet  an- 
other discussion  of  the  subject,  since  he 
has  found  himself  in  great  demand  all 
over  the  country  as  a  lecturer  on  col- 
lege campuses,  before  bar  associations, 
and  in  local  and  regional  club  meetings. 
I  need  not  have  worried.  For  an  hour. 


he  candidly  expressed  himself  about 
the  work  of  the  violence  commission, 
his  own  attitudes  and  feelings  about  vi- 
olence in  individuals  and  society,  and 
the  work  of  others  in  this  field.  What 
follows  is  a  free  sampling  of  his  re- 
marks, using  journalistic  license  to 
make  connections  and  give  continuity. 
Occasionally  I  have  borrowed  from 
texts  of  speeches  he  has  made. 

I  wanted  to  know  at  the  outset  how 
the  violence  commission  defined  vio- 
lence. In  the  text  of  the  commission 
report,  the  key  statement  reads:  "... 
the  threat  or  use  of  force  that  results, 
or  is  intended  to  result,  in  the  injury  or 
forcible  restraint  or  intimidation  of 
persons,  or  the  destruction  or  forcible 
seizure  of  property"  (To  Establish  Jus- 
tice, To  Insure  Domestic  Tranquillity 
p.  286) .  "I  can  live  with  that  defini- 
tion," Dr.  Menninger  said.  "Of  course, 
what  interests  me  as  a  psychiatrist  is 
the  role  of  violent  words  and  violent 
thoughts.  Psychotherapy  aims  at  trans- 
lating action  into  the  arena  of  words 
and  thoughts,  so  that  a  person  doesn't 
have  to  hurt  people  or  destroy  property." 

Vividly,  he  described  a  confronta- 
tion with  a  black  militant  which  took 
place  in  an  informal  information- 
gathering  session.  The  black  man  told 
the  doctor,  "If  I  didn't  like  you,  or  like 
what  you're  doing,  I  would  just  have  to 


hit  you."  It  was  very  evident  to  the   ■ 
people  in  the  room  that  this  powerful 
black  man  was  really  capable  of  hit- 
ting. "But  I  wouldn't  have  to  hit  you 
again,  and  again,  and  again,  and  again 
—  which  is  the  way  the  police  do  it  to 
my  people  in  the  ghetto." 

"His  being  able  to  stop  just  short  of 
really  socking  it  to  me,"  explained  Dr. 
Menninger,  "demonstrates  a  useful 
sublimation."  There  is  the  problem  in 
a  nutshell:  to  be  able  to  control  and 
use  the  energies  of  aggression  in  the 
service  of  an  appropriate  management 
of  conflict. 

In  an  address  at  Baldwin  Wallace 
College  in  1970  Dr.  Menninger  spoke 
directly  about  the  inner  situation  which 
gives  rise  to  violent  behavior: 

You  don't  have  to  observe  children 
very  long  to  discover  that  they  have 
within  them  a  destructive  power.  Give 
a  toy  to  a  two-year-old  and  see  how 
long  it  survives  his  pushing,  pulling, 
smashing,  and  throwing.  Notice  the 
interplay  between  children  —  grasping, 
hitting,  shrieking  —  which  we  may 
lightly  call  rough  housing,  but  which  so 
often  ends  with  someone  being  hurt 
....  The  child  is  self-centered,  seek- 
ing imnicdiate  and  direct  satisfaction  of 
whatever  impulse  strikes  him  with  no 
real  conception  or  concern  for  what 
may  result  from  his  action  ....   Pain  is 
not  readily  tolerated.  When  he  suffers 


:  Violence 


2-1-72   MESSENGER     13 


pain  he  wants  to  let  others  know  about 
it:  indeed  he  wants  others  to  know  ex- 
actly how  he  hurts.  This  is  the  basic 
source  of  the  lex  talionis  —  an  eye  for 
an  eye.  When  I  am  hurt  by  you,  I  want 
you  to  hurt  like  1  hurt,  therefore  if  you 
hit  me,  I  will  hit  back.   .'\nd  it  makes 
no  difference  that  the  hitting  back 
doesn't  really  resolve  the  conflict .... 
This  is  a  significant  root  of  violence 
:         and  of  crime:  the  infant  in  all  of  us 
who  is  a  creature  of  emotion,  not 
reason. 

Violence  as  an  expression  of  the 
insecurities  and  fears  of  the  child  in  us 
".  —  that  may  be  the  clue  not  only  to 
.  hannful  destructiveness  in  our  society 
•,•  but  to  the  relatively  harmless,  socially 

useful,  and  necessary  violence  con- 
;    tained  in  many  familiar  activities.  Stu- 
dent yells  at  athletic  events,  pro  foot- 
ball on  television,  a  surgeon  cutting 
with  his  scalpel,  tearing  down  buildings 
■    in  a  slum  area,  law  enforcement  — 
.  these  disparate  actions  all  contain  some 
measure  of  violence.  I  asked  Dr. 
Menninger  how  much  of  this  he 
:    thought  was  legitimate  violence. 

"Well,  that's  hard  to  answer  but  we 
"    should  ask  ourselves,  what  would  you 
.     put  in  place  of  these  activities?  It  is  a 

fallacy  to  think  man  can  manipulate 
',  the  outside  world  to  wipe  out  all  need 
.     for  the  expression  of  violence.  As  a 
psychiatrist  I  am  aware  how  easy  it  is 
•for  an  individual  to  project  his  personal 
frustrations  and  fears  on  the  environ- 
ment and  to  think  that  if  he  changes 
the  environment,  things  will  be  all 
right."  The  potentiality  for  violence 
exists  in  everyone.  Dr.  Karl  Mennin- 
ger, Dr.  Walter  Menninger's  uncle, 
made  this  point  forcefully  in  his  book, 
Man  A  gainst  Himself: 

One  would  expect  that  in  the  face  of 
the  overwhelming  blows  at  the  hands  of 
fate  or  nature,  man  would  oppose  him- 
self steadfastly  to  death  and  destruction 
in  a  universal  brotherhood  of  be- 
leaguered humanity.  But  this  is  not  the 
case.  Whoever  studies  the  behavior  of 
human  beings  cannot  escape  the  con- 
clusion that  we  must  reckon  with  an 
enemy  within  the  lines.  It  becomes  in- 
creasingly evident  that  some  of  the 
destruction  which  curses  the  earth  is 
self-destruction;  the  extraordinary 
propensity  of  the  human  being  to  join 
hands  with  external  forces  in  an  attack 
upon  his  own  existence  (p.  4) . 


These  psychological  realities  are  not 
to  be  seen  apart  from  social  forces. 
The  violence  commission  report  words 
it  very  carefully:  "...  most  persons 
who  commit  violence  —  criminal  or 
noncriminal  —  are  basically  no  differ- 
ent from  others,  and  their  behavior  is 
the  result  of  the  complex  interaction  of 
their  biology  and  life  experience. 
Scholars  observe  that  man  has  no  in- 
stinct or  trait  born  within  that  directs 
aggression  in  a  specific  way.  He  does 
have,  from  birth,  the  potential  for 
violence.  He  also  has  the  capacity  for 
creative,  constructive  activity  and  for 
the  rejection  of  violence.  Insofar  as 
life  experience  teaches  individuals 
violence,  the  incidence  of  violence  is 
subject  to  modification,  control,  and 
prevention  through  conscious  changes 
in  man's  environment"  (To  Establish 
Justice,  to  Insure  Domestic  Tran- 
quillity, p.   290). 

Since  our  conversation  had  sounded 
the  positive  note  of  men's  creative  abil- 
ities to  overcome  the  violence  that  is 
within  and  without.  I  wanted  to  know 
how  the  violence  commission's  work 
had  been  received  both  by  government 
officials  and  by  the  citizenry.  I  did  not 
expect  as  optimistic  a  view  from  Dr. 
Menninger  as  I  got.  He  acknowledged 
his  initial  misgivings,  a  sort  of  "so 


what?"  reaction  to  yet  another  national 
commission  following  hard  on  the  heels 
of  the  crime  commission  and  the 
Kerner  Commission  reports.  "But 
you've  got  to  realize  a  commission  of 
this  kind  has  no  power  base.  Its  func- 
tion is  educational  and  its  impact  de- 
pends upon  the  way  this  education  is 
carried  out.  Perhaps  more  important- 
ly, commission  reports  are  'bench- 
marks' which  have  a  long-term  im- 
pact." 

Immediate  impacts  of  the  work  of 
the  violence  commission  have  not  been 
absent  by  any  means.  Dr.  Menninger's 
anecdotal  account  proved  informative 
and  fascinating.  In  the  first  place,  he 
said,  the  commission  worked  for  high 
visibility,  undoubtedly  influenced  by  its 
chairman.  Dr.  Milton  Eisenhower,  a 
former  public  relations  man.  Tele- 
vision was  welcomed  in  the  hearings. 
The  report  was  released  chapter  by  . 
chapter  with  a  weather  eye  cocked  for 
direct  relevancy  to  current  happenings. 
Even  news  releases  were  purposely 
condensed  to  the  typical  length  of  a 
page-  in  The  New  York  Times  or  the 
Washington  Post  as  an  aid  to  the 
media.  Only  one  report  was  never 
published  by  the  government  printing 
office,  namely  an  account  of  the  Chi- 
cago demonstrations  in  1968  which  the 
commissioners  believed  would  have 
special  credibility  precisely  because 
four-letter  words  and  twelve-letter 
words  appeared  in  the  text.  Apparent- 
ly the  President  thought  otherwise. 

A  second  direct  impact  of  the  com- 
mission was  that  it  prompted  a  collec- 
tion of  data  on  violence  that  is  without 
parallel.  Through  extensive  hearings, 
task  force  reports,  and  the  gathering 
together  of  expert  opinion  from  all 
quarters,  a  library  of  findings  on  vio- 
lence now  exists  which  is  a  gold  mine 
for  study  and  further  research.  College 
and  university  courses  now  are  based 
on  the  commission's  sixteen-volume 
output  and  supporting  evidence.  The 
generally  excellent  editing  increases 
the  value  of  the  documents  by  making 
them  readable. 

•A  third  impact  had  to  do  with  spe- 
cific events  and  reactions.  Television, 
for  example;  came  under  the  appropri- 
ately critical  eye  of  the  commission.  It 
was  found,  that  the  Saturday  morning 


14     MESSENGER    2-1-72 


cartoons  for  the  kiddies  contained 
more  violence  than  any  comparable 
time  period  on  television,  up  to  twenty 
violent  incidents  per  hour.  At  first  the 
industry  did  not  want  to  acknowledge 
its  responsibility,  denying  the  motivat- 
ing power  of  violence  in  the  form  of 
entertainment  while  selling  commer- 
cials to  its  customers  on  the  grounds 
that  people  can  be  motivated  to  buy 
products.  It  made  no  sense  to  say  one 
minute  of  advertising  could  move 
people  to  action,  while  fifty-nine  min- 
utes of  other  programming  would  in- 
cite no  action  whatever.  The  industry 
did  in  fact  start  to  pay  attention  to  this 
discrepancy.  Interestingly,  CBS         . :  > 
dropped  its  opening  shoot-out  se- 
quence on  Gtinsmoke  following  these 
hearings.  Dr.  Menninger  ruefully  ad- 
mits that  after  two  years,  more  violence 
than  ever  has  come  to  the  screen  this 
fall. 

Student  unrest  on  the  campuses  in 
1969  was  another  specific  situation  to 

'  which  the  violence  commission  rever- 
berated by  putting  guidelines  for  cop- 
ing with  disruption  into  the  hands  of 
college  administrators.  Several  fac- 

'  ulties  followed  these  guidelines  with 
some  success.  The  November  1969 
Moratorium  with  its  march  on  Wash- 
ington was  yet  another  example  of  the 

.  probable  influence  of  the  commission. 

■  The  White  House  staff  were  given 
copies  of  the  chapter  called,  "A  Tale 
of  Two  Cities,"  contrasting  the  violent 
way  Chicago  handled  the  demonstra- 
tions at  the  Democratic  National  Con- 
vention with  the  comparatively  effec- 
tive way  the  Washington  police  han- 
dled an  equal  number  of  counter  dem- 
onstrators at  the  time  of  President 
Nixon's' inauguration.  This  may  have 

'.  been  one  of  the  forces  prompting  the 
Justice  Department  to  take  a  less  rigid 
line  in  handling  the  Washington  dem- 

,  onstrations  in  the  days  that  followed. 
"There  are  other  benchmarks  too. 
Gun  control  is  coming,  influenced  im- 
portantly by  the  commission's  clear 
recommendations.  The  eighteen-year- 
old  vote,  which  I  had  the  privilege  of 
testifying  for  before  a  Senate  commit- 
tee, is  a  step  in  the  direction  of  the 
Comrnission's  strong  position  support- 
ing.youth's  involvement  in  our  society. 
Of  course,  all  eighty  of  the  commis- 


.sion's  recommendations  have  not  as 
yet  been  acted  on." 

I  had  been  waiting  to  put  one  last 
question  to  Dr.  Menninger.  What  role 
did  he  see  for  groups  like  the  Brethren 
who  officially  rule  out  violent  means  of 
social  expression  and  problem  solving? 
He  said  he  wasn't  sure  but  did  have 
several  ideas  about  it. 

One  was  that  the  individual  or  the 
small  group  can  make  a  difference. 
Although  the  work  of  the  violence 
commission  was  largely  directed 
toward  big  groups  and  America's  cor- 
porate problems,  the  principles  under- 
lying the  establishment  of  better  means 
of  achieving  social  change  are  equally 
applicable  to  other  groups.  "What  can 
I  as  an  individual  do?  We  all  struggle 
with  that.  We  tend  to  think  there  is  not 
much  we  can  do.  But  the  individual 
who  is  dedicated  and  educates  himself 
to  the  facts  can  make  a  difference." 

"We  must  educate  ourselves  fuUy 
about  violence  in  order  to  combat  it," 
he  said.  "You've  got  to  know  what  the 
enemy  is  before  you  can  effectively  act 
for  constructive  changes."  It  is  im- 
portant to  study  the  situation  to  de- 
termine where  efforts  can  be  most 
effective. 

Then,  we  need  to  look  at  our  own 
communities  and  take  a  bite-sized 
chew.  "We  sometimes  are  so  busy  sav- 
ing the  world  and  our  own  lives,  that 
our  communities  go  to  hell."  What  we 
need  to  find  out  about  our  communities 
are  the  factors  that  predispose  to  vio- 
lence. The  individual  and  the  small 
group  are  perhaps  best  equiped  to 
work  on  the  problem  of  communica- 
tion at  the  grass  roots  level.  The  vio- 
lence commission  didn't  deal  adequate- 
ly with  these  issues,  but  the  right  ques- 
tions were  raised  for  local  communities 
to  face. 

You  and  me,  our  knowledge  of  our- 
selves and  of  our  communities,  our 
willingness  to  take  bite-size  chews,  our 
courage  to  confront  the  violence  in 
ourselves  and  others  —  that's  where  a 
large  measure  of  the  action  is.    D 


Richard  A .  BolUnfier  is  director  of  counsel- 
ing services.  Division  of  Religion  and  Psy- 
chiatry, the  Menninger  Foundation.  Topeka, 
Kans.   W.  Walter  Menninger  is  a  section 
director  of  the  Topeka  State  Hospital  and  a 
staff  psychiatrist  with  the  Menninger 
Foundation. 


FACTS 

ABOUT  THE 

VIOLENCE  COMMISSION 

The  assassination  of  Senator  Robert  F. 
Kennedy  in  June  1968  prompted  Pres- 
ident Johnson  to  establish  the  National 
Commission  on  the  Causes  and  Pre- 
vention of  Violence.  Chaired  by  Dr. 
Milton  Eisenhower,  this  thirteen-mem- 
ber  commission  was  charged  with  the 
task  of  investigating  and  making  rec- 
ommendations with  respect  to  "( 1 )  the 
causes  and  prevention  of  lawless  acts 
of  violence  in  our  society,  including 
assassination,  murder,  and  assault;  and 
(2 )  the  causes  and  prevention  of  dis- 
respect for  law  and  order,  of  disrespect 
for  public  officials,  and  of  violent  dis- 
ruptions of  public  order  by  individuals      .  . 
and  groups." 

The  investigations  and  deliberations 
of  the  commission  were  carried  out 
over  a  jjeriod  of  eighteen  months,  and 
culminated  in  the  publication  of  a  final 
report.  To  Establish  Justice,  To  Insure 
Domestic  Tranquillity,  along  with  six- 
teen volumes  of  reports  of  task  forces, 
investigations,  and  hearings. 

The  membership  of  the  commission 
was  predominantly  from  the  legal  pro- 
fession. There  were  nine  lawyers:  four 
legislators  —  Senators  Philip  Hart  and 
Roman  Hruska,  Congressmen  Hale 
Boggs  and  William  McCulloch;  two 
judges  —  U.  S.  District  Judge  Leon 
Higginbotham  and  Arizona  Supreme 
Court  Justice  Ernest  McFarland;  a  law 
professor  —  former  Ambassador 
Patricia  Harris;  and  two  attorneys  in 
private  practice  —  Albert  Jenner  of 
Chicago  and  Leon  Jaworski,  currently 
the  president  of  the  American  Bar 
Association.  Dr.  Eisenhower,  Terrence 
Cardinal  Cooke  of  New  York,  Eric 
Hoffer  and  Dr.  Walter  Menninger  were 
the  other  members. 

As  with  all  commissions  a  vital  role 
was  played  by  the  staff  and  the  con- 
sultants. The  expertise  and  major 
work  commitment  was  from  the  staff 
—  largely  lawyers,  but  with  social  sci- 
entists as  task  force  co-directors  and 
consultants.  At  its  peak,  central  staff 
totaled  70,  with  more  than  140  re- 
search projects  and  special  analyses, 
and  further  involvement  through  hear- 
ing and  special  meetings  of  more  than 
1 70  public  officials,  scholars,  college 
presidents,  experts,  religious  leaders, 
private  citizens. 

2I-72    MESSENGER      15 


No  Time 

for  Gradualism 


Dd^  OHo  EdaumffliD?  GnfilbMcB 


"Our  world  today  is  dominated  by 
complex  and  tragic  division  .  .  .  [and] 
the  gap  between  the  rich  and  the  poor 
has  become  inevitably  the  most  tragic 
and  urgent  problem  of  our  day"  (Bar- 
bara Ward,  The  Rich  Nations  and  the 
Poor  Nations).  Not  only  our  national 
community  but  also  our  international 
community  is  tragically  divided  into 
"two  societies,  separate  and  unequal," 
to  borrow  words  from  the  Kerner 
Commission's  report.  One  society  is 
largely  industrial,  rich,  powerful,  ur- 
ban, white,  and  North;  and  the  other  is 
largely  agricultural,  poor,  powerless, 
-rural,  colored,  and  South.  Common 
to  one  society  are  adequate  food,  medi- 
cal care,  educational  opportunities,  add 
affluence,  and  to  the  other  malnutri- 
tion, disease,  illiteracy,  and  dehuman- 
izing poverty. 

In  microcosm  a  representative  world 
community  of  1,000  persons  would 
look  like  this.  One  third  (330)  would 
be  developed  and  affluent,  holding  over 
two  thirds  of  the  community's  wealth. 
,  Two  thirds  (670)  would  be  develop- 
ing and  poor,  holding  less  than  one 
third  of  the  community's  wealth.  Six- 
ty-three would  earn  over  $2,000  per 
year  and  670  would  earn  less  than 


$300  per  year.  TTie  sixty-three  who 
are  the  most  affluent  would  have  more 
than  a  3,000  calorie  intake  per  day 
with  high  protein  content,  while  300 
to  400  would  have  less  than  the  recorii- 
mended  2,200  calories  per  day  and 
with  a  small  fraction  of  the  recom- 
mended protein  content.  The  affluent 
group  would  also  command  ten  to 
fifteen  times  more  of  the  health  services 
than  would  be  available  to  the  larger 
but  poorer  group. 

A  growing  awareness  of  the  gaps 
between  these  societies  has  brought  the 
people  of  the  developing  nations  or 
Third  World  to  rebellion.  This  aware- 
ness and  the  revolution  of  rising  expec- 
tations, spawned  very  often  by  Chris- 
tian missions  and  accelerated  by  our 
shrinking  world,  has  resulted  in  the 
shock  of  underdevelopment.  Ever  in- 
creasing numbers  of  the  "Two  Thirds 
World"  are  demanding  some  improve- 
ment in  their  dehumanizing  existence, 
often  without  understanding  the  at- 
tendant complexities.  Development  is 
seen  as  the  panacea.  There  is  a  grow- 
ing awareness  too  that  the  plight  of  the 
poor  is  related  to  the  voracious  appe- 
tite of  the  developed  and  wealthy  na- 
tions, specifically,  as  Dennis  Goulet  in 


i 


The  Cruel  Choice  suggests,  through 
their  "privileged  access  to  raw  materi- 
als, freedom  ...  to  impose  their  prod- 
ucts on  fragile  Third  World  markets, 
the  power  ...  to  control  world  market 
mechanisms  to  their  advantage,  their 
ability  to  disrupt  internal  efforts  at  in- 
dustrialization by  poor  countries 
through  dumping  and  other  means,  and 
their  capacity  to  attract  trained  person- 
nel away  from  the  underdeveloped 
world." 

While  violent  civil  and  international 
conflict  is  a  complex  phenomenon  that 
stems  from  many  causes,  the  correla- 
tion of  violence  with  underdevelop- 
ment and  poverty  cannot  be  over- 
looked. The  Paddock  study  (William 
and  Paul  Paddock,  Famine,  1975)  re- 
veals that  "since  1958,  87%  of  the 
very  poor  nations  have  suffered  serious 
violence;  69%  of  the  poor  nations  and 
48%  of  the  middle  income.  However, 
only  one  of  the  twenty-seven  rich  na- 
tions has  suffered  a  major  internal 
upheaval." 

Such  facts  carry  startling  implica- 
tions. The  impression  sometimes  is 
that  two  thirds  of  the  world's  people 
are  content  with  their  deprivation. 
This  is  not  accurate.  Like  it  or  not,  the 
powerful  and  affluent  and  largely 
Christian  "One  Third  World"  is  faced 
with  the  critical  question  of  how  to  re- 
spond to  and  deal  with  the  plight  of  the 
"Two  Thirds  World"  and  the  poten- 
tially explosive  inequities. 

Ostensibly,  the  message  of  Christ 
and  the  Christian's  responsibility  are 
clear,  especially  when  confronted  with 
such  biblical  questions  as,  "For  what 
will  it  profit  a  man,  if  he  gains  the 
whole  world  and  forfeits  his  life?"  or, 
"If  a  brother  or  sister  is  ill-clad  and  in 
lack  of  daily  food,  and  one  of  you  says 
to  them,  'Go  in  peace,  be  wanned  and 
filled,'  without  giving  them  the  things 
needed  for  the  body,  what  does  it 
profit?" 

Further,  God  created  man  and  na- 
ture and  continues  to  work  in  history  to 


bring  his  creation  to  fulfillment.  Man 
was  created  to  inhabit  and  subdue  the 
earth  and  its  riches  were  given  to  all 
men,  irrespective  of  the  barriers  that 
men  may  construct.  In  the  world 
which  was  and  is  the  locus  of  God's 
redeeming,  loving,  and  purposive  ac- 
tion, we  would  be  insensitive  and  un- 
responsive to  God's  love  if  we  were  to 
remain  insensitive  and  unresponsive  to 
the  human  and  spiritual  needs  of  our 
brothers  in  the  world  around  us. 

Seemingly  then  Christians  would  be 
on  the  side  of  development  and  willing 
to  sacrifice  for  the  "Two  Thirds 
World"  caught  in  the  cycle  of  poverty. 
This  position,  however,  is  not  without 
its  detractors  and  problems.  There  are 
y-  those  who  believe  that  one's  lot  in  life 
^  is  providential  and  should  be  accepted. 
There  are  others  who  hold  that  time  is 
moving  rapidly  toward  the  conclusion 
■  of  history  and  that  the  foremost  con- 
cern is  man's  salvation  (salvation  un- 
related to  his  physical  well-being).  Still 
others  label  the  church's  concern  for 
development  as  unrealistic  and  Utopian 
in  the  light  of  man's  nature  and 
;.   possibilities. 

■  Even  if  most  Christians  see  a  place 
for  positive  response  to  the  physical 
needs  of  mankind,  traditionally  the 
church  has  given  priority  to  charitable 

■  programs  via  ministries  to  the  poor, 

'  weak,  maimed,  and  outcast  of  society. 

•  Development  efforts,  when  launched, 
have  been  focused  upon  the  potentially 
strong  and  productive  segments  of  a 
;.    needy  community.  Each,  however 
valid,  has  its  pitfalls.  Relief  work  is 

■  expensive  and  never  ending.  It  often 
cultivates  dependency  and  does  not  ad- 

'.  equately  ferret  out  causative  factors 

■  or  focus  on  preventive  measures.  De- 

■  velopment  programs  may  succeed  only 


marginally  or  fail  outright.  Complex 
social,  economic,  and  political  factors 
doom  many  efforts  to  marginal  success 
or  failure  no  matter  how  extensive  the 
investments  and  planning  have  been. 

Whatever  the  problems  and  ambi- 
guities in  ministries  of  compassion,  the 
church  should  not  turn  from  embark- 
ing on  such  programs.  Sometimes  un- 
suspected strengths  and  allies  have 
emerged  when  commitments  have  been 
made  and  creative  involvements  have 
begun.  The  magnitude  of  the  task  to- 
day, however,  requires  not  only  tech- 
nicians but  men  of  faith  and  compas- 
sion who  will  be  challenged  by  ob- 
stacles and  will  be  flexible  in  utilizing 
and  developing  the  resources  of  the 
given  situation. 

While  the  task  is  monumental,  the 
church  has  significant  and  unique  as- 
sets to  contribute  to  development  work. 
Granted,  the  institution  carries  some 
liabilities  —  ideological  hangups,  a  . 
good  measure  of  conservative  status 
quoism,  a  Western  orientation  and 
bias,  and  fragmented  and  sometimes 
competitive  rather  than  cooperative 
programs.  But  on  the  plus  side,  the 
churches  have  been  pioneers  in  chari- 
table and  social  justice  ministries. 
Christian  concern  for  the  value  and 
dignity  of  the  person  must  continue  lo 
determine  the  goals  and  operational 
style  of  the  relief  and  developmental 
programs  of  the  church.  The  primary 
question  must  be  what  kind  of  develop- 
ment is  human  rather  than  what  kind 
of  development  will  be  successful. 
Caloric  consumption,  gross  national 
product,  industrial  growth,  per  capita 
income,  and  the  like  are  not  the  most 
important  criteria  for  evaluation.  The 
important  question  is,  in  the  light  of 
Christian  values,  how  are  persons  be- 


ing enhanced  or  diminished. 

The  church  can  also  play  a  significant 
role  in  influencing  the  centers  of  power 
that  hold  the  key  to  development  in  the 
Third  World.  In  addition  to  acting  as 
a  prophetic  voice,  calling  attention  to 
the  plight  of  the  poor  and  the  need  for 
justice  and  massive  response  to  human 
needs,  the  church  must  learn  how  to 
influence  the  centers  of  power  in  order 
to  move  the  affluent  governments 
toward  major  participation  in  multi- 
lateral developmental  assistance 
programs. 

But  in  the  final  analysis,  one  of  the 
most  crucial  steps  that  the  church  can 
take  is  to  help  sensitize  its  own  con- 
stituency to  suffering  and  injustice. 
Faced  with  the  social  problem  of  un- 
employment in  an  industrialized  soci- 
ety, G.  K.  Chesterton  said  that  the 
church  in  his  day  "sang  a  lot  of  hymns 
to  help  the  unemployed."  Are  Chris- 
tians doing  anything  more  today  for  the 
plight  of  the  "Two  Thirds  Worid"? 
Affluence  and  wastefulness  character- 
ize the  affluent  one  third. 

The  gap  between  the  world's  privil- 
eged minority  and  the  underprivileged 
majority  widens.  In  such  a  world  there 
is  no  time  for  gradualism.  Theories  of 
gradualism  have  been  blitzed  by  the- 
ories of  revolution.  Words  ("Go  in 
peace,  be  warmed  and  filled")  and  rit- 
uals are  not  enough.  What  is  required 
in  our  day  is  the  zeal  of  the  eighth- 
century  prophets  and  the  spirit  exem- 
plified by  the  faithful  in  Jesus  parable 
of  the  last  judgment.  Dag  Ham- 
marskjold  rightly  discerned  that  "in 
our  era,  the  road  to  holiness  necessarily 
passes  through  the  world  of  action."  D 

H.  Lamar  Gihbic  is  consultant  on  peace  and 
international  affairs  for  the  Church  of  the 
Brethren  General  Board. 


How  concerned  are  we  for  our  responsibility  to  our  less  privileged  brother 
and  to  the  violence  of  the  system  thathas  broughtus  this  privilege? 


2- 1 -72    MESSENGER      17 


^ffllbnncEaifl  n3aisns 


mi  SI  IP(BSl(B(B 


nitmcESS 


The  search  for  a  biblical  basis  of  a 
peace  witness  leads  directly  into  an 
examination  of  the  meanings  and  con- 
notations of  the  Hebrew  word  shalom 
and  the  Greek  word  eirene.  which  are 
the  words  in  the  Bible  usually  trans- 
lated peace  in  the  English  versions.    . 
•■  Both  shalom  and  eirene  connote  a 
■  range  of  meanings  much  wider  than 
^at  usually  found  in  the  English  word 
peace,  which  often  conveys  simply  the 
■   absence  of  armed  conflict  or  of  condi- 
..  tions  that  disturb  national  or  personal 
Hfe. 


Shalom 


Shalom  is  primarily  a  state  of  whole- 
ness and  well-being  which  may  be  en- 
tered into  and  experienced  by  persons 
in  their  inner  lives  and  interpersonal 
relationships,  and  also  by  groups,  such 
as  the  family,  the  clan,  or  national  and 
political  entities. 

An  examination  of  representative 
scripture  passages  (noted  below)  in 
which  the  word  shalom  or  its  variations 
occur  reveals  that  the  concept  of 
shalom  held  by  those  who  used  the 
word  included  the  idea  of  prosperity 
enjoyed  either  by  the  individual  or  by 
the  group. 

'    '.     Exodus  4:18  =     "     .'■■.:  ,; 

:.:    -2  Chronicles  34:28  '■         ''■     '  •  ■' 

;    ■  Psalms  37:1 1:  72:1-7;  128:5-6 
,  -  Isaiah  38:17;  54:13;  66:12 

Haggai  2:9 

Zechariah  8:12  ,•  '  ;  ;. 

Shalom  was  often  practically 
equated  with  physical  security  and 
freedom  from  anxiety.  '■.;'■■ 

Judges  6:23;  18:6;  19:20 

1  Samuel  1:17 

2  Chronicles  19:1 
Psalms  4:8;  37:37;  55:18 
Isaiah  32:18 

Peace  was  associated  with  righteous- 
ness. 

Psalm  85:10  (compare  with  Psalm 
120:6;  Isaiah  48:22;  59:8) 


Peace,  with  its  wide  connotations, 
was  regarded  as  a  goal  to  be  sought. 
Psalm  34:14 
Zechariah  8:16,  19  . :  ....  ■.. 

In  the  thinking  of  religious  leaders  in 
Israel,  a  state  of  shalom  for  the  nation 
involved  faithfulness  in  a  covenant  re- 
lationship with  God. 

Isaiah  54:10  '       '■■':''; 

Ezekiel  34:25;  37:26    ,  :   -.:  .       ■;:":; 
Malachi  2:5-6  :-'■'■      ,,.■.,•/•.', 

This  is  in  harmony  with  the  belief  '  ■  ;■ 
that  the  Lord  was  the  source  of  peace. 
Numbers  6:26 

1  Kings  2:3 3  ■..■..•■ 

Psalms  29:11:122:6-9;  147:14     "" 
Isaiah  9:6-7;  45:7;  48:18;  57:19 
Jeremiah  33:6 

The  concept  of  shalom,  as  applied 
to  the  nation,  did,  of  course,  imply  a 
state  of  national  security  and  the  ab- 
sence or  cessation  of  warfare.  Peace 
between  nations  was  a  goal  to  be 
achieved.       -  .  ■.  ^    ,  •     ■    •  .  ;; 

Leviticus  26:6  '  ■''■■'■.','"■'■;  '"; 

Deuteronomy  2:26;  20:10-12      :    .'  :■■ 
Joshua  9:15;  11:19  ;.',<-' 

Judges  21 :1 3         '■      .    '■  \'.     '...■':[..'■'■ 

1  Samuel  7:14      ,•■'•::;  -''''■■'■•  ■  ?  >, 

2  Samuel  10:19  ■  ^'V';'''  '■''''^'.:^::-A\ 

1  Kings  4:24         ■'':•.;'"%  ^:';\  v ;:  '■■ '  '"' 

2  Kings20:19         '■    ■.;;->■  ■:■■■■■,:'.:'■ 
^         1  Chronicles  22:9  ■■■.■'■.  L;^ I."  ••'•v.:' 

Psalm  120:7  '■'  .  ' -i^-'-'/O  ' 'v 

Jeremiah  6:14;  14:13,  19    //  ■.;'.■; 
Ezekiel  7:24-25;  13:10,16    ■:  ■    ''':  V.-v 


Eirene 


Eirene  in  the  New  Testament  is  the 
counterpart  of  the  Old  Testament  word 
shalom.  In  classical  Greek,  e/rene 
meant  the  cessation  or  absence  of  hos- 
tilities between  rival  groups,  much  as 
we  use  the  word  peace  today.  But  be- 
cause in  the  Greek  version  of  the  Old 
Testament  the  word  eirene  was  used  to 
translate  the  word  shalom,  the  Greek 
word  —  while  retaining  its  classical 
meaning  —  came  to  have  a  breadth  of 
content  comparable  to  that  of  the  He- 


brew word.  Accordingly,  in  the  New 
Testament  we  find  that  eirene  means 
something  much  deeper  and  more  posi- 
tive than  simply  the  absence  of  armed 
conflict. 

The  concept  of  peace  which  is  il- 
luminated by  the  New  Testament  us- 
age of  the  word  eirene  emphasizes  the 
personal  aspects  of  peace.  Three  main 
elements  of  peace  are  stressed. 

1 .  Reconciliation  of  persons  with 

•j  V        God,  the  restoration  of  right  re- 
'■■■.       lations  with  God. 

Romans  5:1,  10 

2  Corinthians  5:19 

Colossians  1:20-23 

2.  Harmonious  relationships  estab- 
lished between  persons  and  be- 
tween groups  of  persons.  This 
includes  the  idea  of  international 
peace. 

Luke  14:32 
Acts  12:20 
Romans  12:18;  14:19 
2  Corinthians  13:1 1 


18      MESSENGER     2- 1-72 


Ephesians  2:14-1 7;  4:1-3     '■ ', 
Hebrews  12:14  ■'■_''. 

1  Peter  3:8-11       .■';:':■..■  - 

3.  Peace  of  mind,  dispelling  worry 
and  fear. 

John  14:27  '-'  -•  ■  '■■'■  ■ '  '':"  -■:■ 
Romans  8:6:  14:17;  15:13  -V  '.■' . 
Galatians  5:22  ■  •"    'I'.' 

Philippians 4:7  '  '  .' 

Colossians  3:15      ■       _  '.. 

God's  intention 
for  persons 

The  whole  tenor  of  the  biblical  message 
is  that  God  desires  all  persons  to  enter 
into  the  enjoyment  of  peace,  in  the 
fullest  sense  of  this  term.  The  very 
purpose  of  the  Bible  may  be  described 
by  saying  that  it  is  to  make  clear  what 
God's  intentions  are  for  all  human  be- 
ings and  what  he  has  done  to  make 
possible  their  attainment  of  that  state  of 
wholeness  and  felicity  implied  in  the 
word  shalom.  What  God  purposes  is 
implicit,  for  example,  in  all  the  scrip- 
tural declarations  of  the  goodness  of 
God,  in  Abraham's  intercession  for 
Sodom  (Genesis  18:22-32),  in  the 
commandments  (including  "Thou  shalt 
not  kill"),  in  the  messages  of  the 
prophets,  who  called  for  righteous  liv- 
ing as  a  prerequisite  of  shalom,  in 
Jesus'  healing  of  the  sick,  in  many  of 
the  parables  (for  instance,  the  three 
parables  of  Luke  15),  in  the  New 
Testament  teaching  on  the  kingdom  of 
God,  in  the  preaching  of  the  apostles 
concerning  salvation  through  faith  in 
Christ,  in  the  prayers  for  peace  found 
at  the  beginning  of  many  of  the  New 
Testament  epistles. 

The  purpose  of  God  in  respect  to 
peace  becomes  explicit  in  such  state- 
ments as  God's  promise  to  Abraham 
(Genesis  12:3,  "...  in  you  all  the    . 
families  of  the  earth  shall  be  blessed), 
in  the  emotionally  charged  exclamation 
in  Deuteronomy  5:29,  in  the  assertion 
in  1  Timothy  2:3-4  and  in  John  3: 16. 

A  valid  peace  witness  must  take  due 
account  of  this  purpose  of  God. 


Peace  witness 

and  peacemaking 

A  Christian's  peace  witness  will  be 
most  effective  if  made  not  only  by  the 
spoken  or  written  word  but  also 
through  action  for  peace.  The  peace- 
makers whom  Jesus  commended 
(Matt.  5:9)  were  not  merely  those  who 
.  spoke  for  peace  but  who  exemplified, 
peace  in  their  manner  of  life.  The  two 
components  of  a  peace  witness,  words 
and  action,  are  complementary  and  in- 
separable. Our  time  calls  for  new  and 
bold  action  in  the  effort  to  put  an  end 
to  war,  certainly,  but  also  in  working  to 
bring  about  a  condition  of  shalom  for 
all  people. 

The  Christian's  peace  witness  in 
both  word  and  action  must  harmonize 
with  the  basic  concepts  of  peace  found 
in  the  Bible  and  with  the  revealed  will 
of  God  for  humanity.'  The  goal  for 
such  a  witness  must  be  much  more  pos- 
itive and  far-reaching  than  simply  the 
avoidance  of  participation  in  military 
action.  If  one's  efforts  to  counteract  an 
overt  war  situation  are  to  be  measur- 
ably effective  in  the  long  run,  one  must 
deal  with  the  basic  causes  of  conflict. 
Ultimately,  these  are  to  be  found  withr 
in  persons  themselves  (James  4:1-2). 

Action  for  peace  will  focus  on  what- 
ever is  opposed  to  humanity's  experi- 
encing the  personal  and  corporate 
wholeness  which  God  intends.  This 
means  involvement  with  current  so- 
cial, economic,  political,  racial,  reli- 
gious, and  international  problems,  with 
the  awareness  that  such  problems  of 
mankind  are  symptomatic  of  broken 
relationships  between  the  person  and 
God.  The  problems  have  arisen  in  con- 
sequence of  unjust  acts  and  long  stand- 
ing conditions  of  inequity,  both  in  in- 
dividual and  in  group  relationships. 
Because  God  is  also  a  God  of  justice, 
without  which  there  cannot  be  shalom 
in  the  fullest  sense,  it  is  clear  that  the 
restoration  of  right  relationships  with 
God  involves  also  the  establishment  of 
justice.  Much  of  the  peace  effort  will 


therefore  be  directed  toward  bringing 
about  reconciliation  with  God,  the 
restoration  of  a  relationship  with  God 
which  is  prerequisite  to  enduring  right 
relationships  among  persons.  The  . 
Christian  as  peacemaker  is  under  ob- 
ligation to  set  forth  the  conditions  on 
which  such  relationships  are  possible. 

The  Church  of  the  Brethren  has  op- 
posed war  —  all  war  —  since  its  be- 
ginnings in  1708.   But  the  church  dare 
not  merely  rest  its  stance  on  an  historic 
position.  It  must  ever  examine  afresh 
the  concepts  of  peace  rooted  in  the 
Bible  and  from  this  standpoint  live  out 
its  witness. 

As  the  New  Testament  makes  clear, 
the  peace  witness  includes  the  giving  of 
a  message  of  reconciliation  based  on 
what  God  has  done  through  Christ. 
Furthermore,  the  peacemaker  will  ex- 
amine participation  in  the  life  of  soci- 
ety to  discover  whether  his  or  her  own 
relationships  with  others  favor  the 
cause  of  peace  or  add  to  social  dishar- 
mony and  perpetuate  injustice.  The 
peacemaker  will  then  search  for  and 
engage  in  forms  of  action  for  peace  in 
harmony  with  the  biblical  base  of  a 
peace  witness. 


Other  resources 

"Annual  Conference  Statement  of  the 
Church  of  the  Brethren  on  War."  The 
Brethren  Press,  Elgin,  Illinois 

Brethren  and  Pacifism',  by  Da\e'W. 
Brown,  The  Brethren  Press 

Christian  Attitudes  Toward  War  and 
Peace,  by  Roland  H.  Bainton,  Abing- 
don Press,  Nashville,  Tennessee 

The  Christian  and  War.  published  by  the 
Historic  Peace  Churches  and  the  Inter- 
national Fellowship  of  Reconciliation, 
available  from  The  Brethren  Press 

The  New  Testament  Basis  of  Pacifism,  by 
G.  H.  C.  MacGregor,  Fellowship  Pub- 
lications, Nyack.  New  York 

Reprints  of  ■'Biblical  Basis  oT  a  Peace  \Vitncss" 
can  be  obtained .fitmi  the  Brethren  Press,  1451 
Dundee  Ave..  Elgin.  HI.  U0120.    Up  to  50  copies 
are  a\ailablc  at  no  cost:  above  that  the  cost  will 
be  two  cents  apiece.  ... 


2-1-72   MESSENGER     19 


Though  there  can  be  no  'Christian 


Secular  theologians  afRrm  the  world  as 
the  object  of  God's  love  and  the  locus 
of  God's  activity.  But  because  of  the 
obvious  fallenness  of  the  world,  they 
are  becoming  increasingly  aware  that 
the  world  cannot  be  accepted  as  it  is. 
One  can  celebrate  certain  aspects  of 
the  shape  and  style  of  the  modem  sec- 
ular city,  but  at  the  same  time,  he  must 
acknowledge  its  blight  and  alienation. 
One  can  celebrate  the  possibilities  of 
cybernetics,  but  he  must  also  deplore 
the  fact  that  automation  is  currently 
more  the  handmaiden  of  exploitation, 
totalitarianism,  and  death  than  a  tool 
for  man's  liberation.  Idealists  sallied 
forth  from  suburban  churches  to  par- 
ticipate in  God's  activity  in  the  world 
only  to  discover  that  responsible  dis- 
cipleship  may  mean  opposing  as  well 
as  working  through  the  power  struc- 
tures of  our  society. 

This  great  discrepancy  between  what 
might  be  and  what  is  could  have  led  to 
complete  existential  despair.  Instead, 
we  are  experiencing  a  great  revival  of 
hope.  Moving  beyond  the  death  of 
God  theology  and  its  rejection  of  the 
"God  up  there."  the  theologians  of 
hope  maintain  a  behef  in  the  tran- 
scendent but  point  to  a  God  who  meets 
us  in  the  historical  possibilities  we  face. 
Far  from  soothing  us  with  a  futuristic 
eschatology  of  what  will  be  in  a 
Utopian  by-and-by,  they  preach  a  mes- 
sianism  that  has  the  kingdom  breaking 
into  history  now,  in  our  own  time,  as 
an  explosive  force.  It  is  this  radical 
biblical  expectation  of  the  death  of  the 
old  and  the  birth  of  the  new  which  is 
speaking  afresh  in  a  revolutionary  con- 
text. The  context  of  a  Christian 


The  Christian 

Revolutionaryi 


20     MESSENGER    2-1-72 


evolution'  a  Christian  can  become  a  revolutionary. 


■  thought  and  life  may  be  described  as  a 
Vworld  coming  of  age,  rather  than  the 
.*■  world  coAne  of  age.  The  world  coming 
of  age  implies  adolescent  characteris- 
tics — -  awkward  changes,  an  identity 
crisis  challenging  the  old  and  appropri- 
ating the  new,  and  stormy  upheavals  in 
the  struggle  of  rival  allegiances.  The 
slogan  of  the  secular  theologians  to  let 

•  the  world  write  the  agenda  has  been 
heeded,  and  increasingly  this  agenda  is 
being  written  by  the  revolutionary 
struggles  of  people  to  be  free  from  ex- 
ploitation, militarism,  and  elemental 

human  wants.  ,    , 

*        *       *         .    .'      -.    * 

We  as  true  believers  will  love  the 
world  so  much  that  we  want  it  to  be- 
:'.  come  what  God  intends  it  to  be,  the 

-  new  kingdom  and  new  humanity  prom- 
ised in  Jesus  Christ.  This  is  the  the- 

.  ology  of  hope.  Living  out  this  hopeful 

-  love  means  beginning  now  to  partici- 
pate in  the  kingdom  God  wills  for  all 
mankind  —  and  here  we  arrive  at  the 

\,  radical  and  revolutionary  position. 

..*■  *        *        * 

By  "radical"  I  mean  on  the  one  hand 
that  which  is  related  to  the  root,  that 

i   which  is  original,  fundamental,  and  in- 
herent. In  this  sense,  instead  of  negat- 
ing his  faith,  the  Christian  radical 
wants  to  get  at  the  heart  of  it.  .  .  . 

.   (But)  the  word  not  only  relates  to  roots 
but  can  also  mean  a  departure  from  the 

•  usual,  a  considerable  deviation  from 
■    the  traditional.  Radical  actions  are 

thoroughgoing,  extreme,  drastic.  Radi- 
calism implies  a  fundamental  departure 
from  or  challenge  to  the  status  quo.  It 
is  revolutionary.  These  two  definitions 
.  may  seem  contradictory.  How  can  a 


return  to  the  roots  of  a  tradition  be 
consistent  with  a  fundamental  de- 
parture from  that  tradition?  The  an- 
swer, of  course,  is  that  a  tradition  can 
deviate  from  its  roots.  Thus  returning 
to  the  source  of  the  faith  may  entail 
challenging  the  church  and  society  of 
the  present.  A  recovery  of  revelation 
may  be  revolutionary. 

*  *  *  -'     .  ■ 

A  great  many  biblical  and  theologi- 
cal themes  are  revolutionary.  The 
prophetic  motif  of  promise  and  fulfill- 
ment has  affinities  with  the  original 
meaning  of  revolution  in  that  what  is 
often  anticipated  is  a  return  to  the 
promised  land.  Their  motif  of  death 
and  resurrection,  however,  connotes 
the  coming  of  something  completely 
new.  Revolutionary  change  is  implied 
in  the  doctrines  of  the  new  birth,  the 
new  creation,  and  a  new  heaven  and 
earth.  .  .  .  When  the  biblical  promises 
come  alive  for  us  to  the  extent  that  we 
really  believe  and  act  as  if  they  will  be 

fulfilled,  then  there  will  be  a  revolution. 
.   .'  *        *        * 

At  its  best  the  church  through  his- 
tory has  fulfilled  (two)  roles.  It  has 
preserved  basic  values  from  the  past, 
and  at  the  same  time  its  message  and 
life  have  served  as  a  catalyst  to  spawn 
revolutionary  challenges  to  the  status 
quo.  When  anarchy  has  threatened, 
there  have  been  movements  in  the 
church  to  provide  meaning  and  order 
to  men's  lives.  On  the  other  hand, 
when  society  has  been  set  in  its  ways. 
Christian  voices  have  arisen  to  chal- 
lenge the  accepted  presuppositions  of 
the  culture.  .  .  .  The  church  must  fight 
rearguard  action  against  the. destruc- 


tion of  its  roots  .at  the  same  time  it  con- 
tinues to  send  forth  avant-garde  troops 
engaged  in  innovative  and  revolution- 
ary enterprises. 

Because  of  this  revelational-revolu- 
tionary  dialectic,  radical  theology  is  not 
satisfied  with  either  a  conservative  or  a 
liberal  tag.  .  .  .  The  radical  can  identify 
with  the  conservative's  desire  to  pre- 
serve the  faith.   But  he  cannot  agree  to 
some  who  so  emphasize  the  personal 
Savior  as  to  mitigate  his  being  Lord 
over  all  of  life.  Neither  can  the  radical 
agree  with  those  who  equate  Chris- 
tianity with  American  foreign  policy  or 
the  American  way  of  life. 

:{:  ^  :J; 

Vietnam  and  the  urban  ghettos  have 
demonstrated  that  the  fundamental  ills 
of  our  society  are  not  minor  maladjust- 
ments to  be  remedied  through  a  mild 
and  quiet  tinkering  with  the  system.    ■ 
Rather,  the  controlling  institutional 
structures  of  society  themselves  repre- 
sent a  threat  to  the  well-being  of  all 
mankind,  .  .  .  The  revolutionary  con- 
sciousness which  has  emerged  is  a  radi- 
cal apprehension  of  how  minimally 
Christian  the  present  social  order  is 
and  how  desperately  it  needs  to  be 
changed. 

For  the  Christian,  human  revolu-  .'    . 
tionary  schemes  and  ideologies  will  not 
be  absolutized  but  will  always  be  sub- 
ject to  the  judgment  of  the  coming  of 
the  kingdom.     The  Christian  should 
not  put  on  every  faddish  revolutionary 
style  that  comes  along.  At  the  same 
time  he  should  not  be  merely  a  spec- 
tator watching  from  the  street.  Be-    ', 
cause  he  believes  in  the  reality  of  the 
comins  kinedom  of  God,  he  is  free  to 


b^  DDaillcB  \Wo  EBrpciDwm 


2- 1-72     MESSENGER      21 


participate  in,  indeed  abandon  himself 
to,  the  signs  of  its  arrival.  And  because 
he  refuses  to  absolutize  any  human 
ideologies,  he  is  ready  to  appropriate 
the  judgment  of  God  on  himself  as  well 

as  on  the  oppressors.  .      ;  .    ,■ 

*  *        *      ...  ■• : , '■  •  '■ ,  -. 

There  is  growing  consensus  that 
Christendom  today  may  be  facing  a 
crisis  in  some  ways  similar  to  the  situa- 
tion at  the  time  of  the  Reformation. 
The  institutional  crisis  of  Christendom 
in  the  sixteenth  century  is  seen  most 
vividly  in  the  phenomenon  known  as 
the  Left-Wing  or  Radical  Reformation. 
Including  such  diverse  groups  as  the 
Anabaptists,  the  Spiritualists,  the  Anti- 
Trinitarians,  and  the  militant  Revolu- 
tionaries, the  Radical  Reformers  all  re- 
.pudiated  the  millennium  of  cultural 
synthesis  known  as  Corpus  Chris- 
tianum,  in  which  the  church  and  hii- 
man  society  coincided  numerically. 
The  empire  was  regarded  as  holy;  the 
church  was  the  empire  at  prayer.  .  .  . 
(The )  Establishment  of  the  sixteenth 
centur\',  including  the  main-line  Re- 
formers, their  princes,  and  the  Roman 
Catholics,  could  not  conceive  of  soci- 
ety's holding  together  apart  from  the 
cement  of  a  unifying  faith.  The  possi- 
bility of  religious  pluralism  posed  the 
threat  of  anarchy.  The  Anabaptists 
were  regarded  in  the  same  light  as 
many  Americans  view  radicals  today. 
.  .  .  Believers'  baptism  in  the  sixteenth 
centur\',  then,  represented  more  than  a 
difference  in  biblical  interpretation;  it 
indicated  a  radical  rejection  of  the 
Corpus  Christianum  and  an  entirely 
new  view  of  the  church.  Being  bap- 
tized into  one  of  the  new  brotherhoods 
was  in  reality  more  dangerous,  sub- 
versive, and  revolutionar}'  than  burning 
a  draft  card  in  the  twentieth-century 
America. 

*  *  *  ■■.■',    .  ■   .  .':.  ■ 

If  one  no  longer  accepts  the  equa- 
tion of  Christianity  with  society,  then 
one  begins  to  think  in  terms  of  two 
entities,  church  and  world,  the  pilgrim 
people  and  Babel.  If  the  church  is  to 
be  separate  from  the  state,  then  the 
magistrate  can  no  longer  dictate  what 
the  conscience  must  accept.  If  one 
does  not  automatically  become  a  mem- 
ber of  the  community  of  faith  at  birth, 


a  missionary  psychology  is  inevitable. 
In  fact,  one's  own  children  must  be 
wooed  through  persuasion  and  preach- 
ing. This  repudiation  of  the  Corpus 
Christianum  and  the  corresponding 
affirmation  of  the  Corpus  Christi  chan- 
neled into  the  stream  of  Christian  his- 
tory disciplined  new  brotherhoods 
formed  by  the  gathering  of  confessing 

believers. 

*        *       * 

Today,  with  the  great  interest  in 
community  life-styles,  corporate  cele- 
bration, group  dynamics,  and  under- 
ground churches,  there  may  emerge 
a  growing  interest  in  the  New  Testa- 
ment church.  And  as  we  find  apos- 
tolicity  in  the  faith  and  style  of  the 
early  community,  so  we  will  sense  that 
our  historical  continuity  with  the  early 
church  is  through  those  known  and  un- 
known, visible,  prophetic,  sectarian, 
allegedly  heretical,  underground,  and 
gathered  communities  of  the  faithful 
through  the  centuries. 

Today  there  is  a  new  hunger  for  the 
style  of  discipline  that  accompanies 
genuine  commitment  or  discipleship. 
Heeding  the  wave  of  criticisms  of  ac- 
culturated  Christianity,  many  congre- 
gations are  struggling  with  ways  to 
make  church  membership  more  mean- 
ingful. .  .  .  Honest  confrontation,  talk- 
ing through  to  a  consensus,  voluntary 
acceptance  of  such  consensus,  and  an 
opportunity  to  participate  in  the  con- 
tinuing consensus-making  process  may. 
increasingly  become  the  style  of  witness 
and  life  together. 

Contrary  to  the  frequent  assumption 
that  discipline  and  mission  are  anti- 
thetical, they  belong  together.  Dis- 
cipline implies  learning;  it  is  training 
that  corrects,  molds,  strengthens,  or 
perfects.   Mission  points  to  a  purpose 
and  a  goal.  As  discipline  becomes 
legalistic  when  separated  from  its 
vision,  so  mission  lacks  dynamic  when 
it  lacks  any  concretion  or  shape  in  the 
life  and  witness  of  the  community. 
Historically,  from  the  Irish  monks  to 

Dale  W.  Brown  i.':  professor  of  Chrisiian  - 
theology  al  Bethany  Theological  Seminary. 
Oak  Brook.  III.,  and  current  inodcralor  of 
the  Church  of  the  Brethren.  His  article  is  a 
compilation  of  excerpts  from  "The  Christian 
Revolutionary."  published  hy  William  B. 
Eerdmans  and  used  by  permission. 


the  class  meetings  of  Wesley,  it  has 
been  the  disciplined  cadres  that  have 
had  a  powerful  impact  on  culture.  .  .  . 
The  .first  Anabaptists  and  Quakers,  for 
example,  were  vigorous  in  their  con- 
frontation of  society. 

Because  of  the  built-in  tension  in  an 
eschatological  view  between  the  "now" 
and  the  "not  yet,"  the  Anabaptists 
identified  with  a  particular  cluster  of 
New  Testament  terms  used  to  describe 
the  people  of  :God  —  namely,  "pil- 
grims," "sojourners,"  "strangers,"  and 
"aliens."  Since  society  is  fallen  or  sick, 
the  Christian  cannot  feel  at  home. 
Therefore  he  espouses  a  citizenship  in 
the  kingdom  which  is  not  yet  of  this 
world  but  which  should  begin  to  break 
into  the  world.  The  posture  of  the  pil- 
grim is  not  so  much  of  one  who  is  run- 
ning away  from  the  world  as  of  one 
who  has  a  transcendent  vision  of  what 
the  world  might  become.  The  meta- 
phprs  of  strangers  and  aliens  point  to 
the  inevitable  suffering  of  the  pilgrim 
people. 

Another  important  image  appropri- 
ated from  the  Bible  to  describe  the 
eschatalogical  community  has  been 
that  of  firstfruits  or  earnest.  The  mem- 
bers of  the  community  are  the  first- 
fruits  pointing  to  the  coming  harvest. 
The  comitiunity  is  the  down  payment 
guaranteeing  that  the  rest  of  creation 
will  be  purchased.  The  sharp  church- 
world  dualism  objectionable  in  some 
Anabaptist  forms  becomes  more  pal- 
atable in  an  eschatological  perspective 
viewing  the  church  as  part  of  the  world 
where  small  beginnings  are  made  to 
make  visible  what  God  intends  for  all 
humanity. ' 

All  the  biblical  metaphors  imply  a 
gathered  community  in  the  world  but 
not  of  it.  Today,  as  then,  there  can  be 
no  genuine  revolutionary  consciousness 
or  activity  apart  from  a  base  in  a 
prophetic  community  of  hope.  The 
biblical  images  also  point  to  the  non- 
conformist, unpopular,  minority  nature 
of  radical  Christian  communities.  Be- 
cause of  the  necessity  of  suffering,  of 
nonconformity,  of  a  lovine  life-style,  it 
may  be  that  only  a  few  will  find  their 
wav  to  revolutionary  Christian 
communities.     D    . 


22      MESSENGER    2  1-72 


Reflections  on  the  Death  of  a  Friend 


Raul  Taslguano  was  killed  in  Llano 
Grande,  Ecuador,  and  I  helped  kill 
him.  No.  the  law  won't  prosecute  me. 
1  didn't  hold  the  club  that  felled  him, 
nor  steer  the  bus  that  deliberately 
crushed  him.  Yet  my  convictions,  the 
causes  in  which  I  have  invested  the  last 
fifteen  years  of  my  life,  my  total  being, 
killed  him  as  surely  as  if  I  had  wielded 
the  club  or  driven  the  bus. 

Our  anthropologist  friends  warned 
John  and  me  years  ago:  "You  mission- 
aries initiate  cultural  changes  in  abso- 
lute ignorance.  Because  of  your  lack 
of  knowledge,  you  cannot  anticipate  ' 
the  destructive  consequences  of  what 
you  do."  We  took  note  of  their  warn- 

.  ing  about  confusing  the  gospel  with 
distinctive  ways  of  living.  We  were 
careful  to  respect  courtship  and  family 
patterns.  We  encouraged  the  Quechua 
people  of  Llano  Grande  to  maintain 
their  language,  to  appreciate  their  own 
colorful  native  dress,  and  to  preserve 
their  reverent  attachment  to  the  soul. 
Still  we  did  initiate  changes.  We 

•  provided  medical  care  and  health  edu- 
cation. An  agricultural  extension  pro- 
gram evolved  to  improve  the  produc- 
tivity of  the  soil.  We  started  a  primary 


school  and  provided  scholarships  for 
primary  school  graduates.  There  are 
now  local  industries  that  the  mission 
helped  to  develop.  And  we  shared  our 
faith:  the  faith  that  God  creates  and 
loves  all  men,  that  all  persons  have 
rights  and  dignity  and  worth,  that  God 
intends  for  his  creatures  to  invest  their 
lives  in  justice,  in  self-giving,  and  in 
service  to  one  another. 

Raul  was  an  outstanding  example  of 
all  those  residents  of  Llano  Grande 
whom  we  loved.  He  was  the  living 
fruit  of  all  that  we  lived  and  worked  for 
and  hoped  to  accomplish.  And  he  was 
more,  for  he  was  young  and  attractive 
and  joyous  and  strong  of  spirit.  He 
was  a  member  of  the  first  Christian 
family  in  Llano  Grande.  I  use  the 
word  Christian  advisedly,  for  although 
the  Roman  Catholic  church  baptized 
every  Ecuadorian  and  claimed  him  as  a 
member,  before  the  coming  of  Protes- 
tant missionaries,  the  community  of 
Llano  Grande  was  alternately  ignored 
or  exploited  by  the  church.  Much  has 
changed  since  that  time. 

Raul  attended  and  graduated  from 
the  mission  primary  school.  He  re- 
ceived a  scholarship  for  secondary 
studies  and  worked  during  his  vaca- 
tions to  help  pay  his  own  expenses.  He 
graduated  as  an  agronomist  and  sought 
out  the  opportunity  to  serve  his  people 
as  an  agricultural  extension  agent. 

After  attending  a  seminar  on  non- 
violence in  1 969.  he  and  his  brother, 
along  with  other  Christian  young  peo- 
ple of  the  Indian  community  became 
convinced  that  nonviolent  protest  was 
the  means  of  effecting  the  changes  nec- 
essary to  unburden  their  community  of 
oppression  and  exploitation.  Their 
first  project  was  to  obtain  adequate  bus 
service  for  the  community. 

In  1970,  they  undertook  and  effec- 
tively carried  out  a  nonviolent  revolu- 
tion to  achieve  this  goal.  They  did  it 
by  struggling  for  legal  permission,  and 
by  providing  community  resources  to 
estab'ish  and  operate  their  own  bus 
service.  Raul  was  only  one  of  a  group 
of  leaders  who  moved  this  project.  But 
it  was  he  who  infused  them  with  cour- 
age and  optimism  during  two  long 
months  of  discouragement  and  despair. 
He  became  the  symbol  of  their  hope 


and  faith  in  a  better  future.  He  was 
only  twenty-four  years  old.  Now  he  is 
dead. 

Last  March  28.  as  he  was  walking 
home  at  night  from  a  community  work 
project  of  repairing  the  roads,  several 
men  clubbed  him  unconscious,  then 
deliberately  drove  a  waiting  bus  twice 
over  his  body.  He  was  killed  because 
his  vitality  and  spiritual  strength  were 
a  threat  to  the  power,  the  purse,  and 
the  self-image  of  persons  who  couldn't 
•  bear  the  thought  that  an  "Indio"  con- 
sidered himself  as  good  as  they.  Those 
who  killed  him  are  confident  that  they 
can  intimidate  the  witnesses  and  pay 
off  the  judge  to  call  his  death  a  "traffic 
accident."  It  is  a  strong  possibility 
that  they  will  succeed  in  doing  so.         •  . 

I  am  involved  in  his  death  in  more 
ways  than  one.   I  share  with  Raul 
TasiguaiKJ  the  faith  which  led  him  to 
his  death.  I  believe  with  him  that  jus- 
tice and  opportunity  should  exist  for  all 
men,  that  life  means  self-giving  service 
to  others,  that  to  be  an  Indian  in  Ecua- 
dor should  be  a  source  of  pride  and 
strength  rather  than  shame  and  suffer- 
ing. 

On  the  other  hand,  I  enjoy  the  priv- 
ileges that  are  mine  by  birth,  by  cultur- 
al accident  and  economic  circum- 
stance. The  fact  that  I  have  accepted 
these  privileges  suggests  that  I  pursue 
the  same  values  and  privileges  as 
Raul's  killers.  - 

So  I  am  torn.  I  live  with  pain  and 
sorrow,  anger  and  guilt.   I  live  comfort- 
ably and  securely  while  others  die  be- 
cause they  share  my  faith  in  justice  and 
equality.  Still  I  believe  in  all  in  which 
Raul  invested  his  life  hoping  to  create. 
I  would  again  risk  initiating  cultural 
change  that  gives  birth  to  hope  in  the 
heart  of  a  people.  For  I  believe  that 
God  did  not  intend  the  kind  of  a  world 
in  which  peoples  oppress  one  another. 
I  accept  the  pain  and  anger,  yes,  even 
the  guilt,  until  there  is  formed  a  better 
.  world. 

Yet  the  hard  question  remains: 
What  am  I  personally  willing  to  risk  for 
what  I  believe.    D 


Eslella  Horniiif;  has  worked  with  the  Church 
of  the  Brethren  mission  in  Ecuador  since 
1956.  She  and  her  family,  currently  on 
furlough,  reside  in  Lombard,  111.  .,".,■ 

•  .   ■.    .  2-1  72    MESSENGER     23 


Consciousness  111 

Revisited    %(En(BmnanBoIBtD®I]n®D? 


WITHOUT   MARX   OR   JESUS:   THE   NEW 

AMERICAN    REVOLUTION    HAS    BEGUN,    by 

Jean-Francois   Revel,  with  afterword   by  Mary 
McCarthy.    Doubleday,  1971.    269  pages,  $6.95 

Revel  begins  Without  Marx  or  Jesus 
with  the  bold  assertion  that  "the  revo- 
lution of  the  twentieth  century  will  take 
place  in  the  United  States.  It  is  only 
there  that  it  can  happen.  And  it  has 
already  begun.  Whether  or  not  that 
revolution  spreads  to  the  rest  of  the 
world  depends  on  whether  or  not  it 
succeeds  first  in  America."  His  theses 
about  American  society  —  the  plat- 
form from  which  is  launched  a  zeal- 
ous denunciation  of  the  author's  native 
France  —  are  at  least  as  risky  as  this 
introduction,  and  equally  blunt.  The 
book  is  only  for  those  willing  to  expose 
to  the  heat  of  external  criticism  their 
mythologies  about  the  American  ex- 
perience, for  in  the  act  of  demolishing 
European  stereotypes  of  American 
society,  he  also  undermines  many 
American  self-perceptions. 

The  author  speaks  to  many  different 
persons.  If  you  are  assured  in  your 
notion  that  America's  social  realities 
are  already  consistent  with  its  ideals, 
then  Revel  is  speaking  to  you.  His  con- 
tention is  that  though  you  are  sadly 
mistaken  about  those  realities.  Amer- 
ica's ideals  are  not  only  alive  and  well, 
but  they  are  also  apparent  in  present, 
dramatic  social  changes,  thanks  to  stu- 
dents, blacks,  women.  Indians,  and 
alienated  middle  Americans.  One 
could  say  that  with  regard  to  his  views 
of  minority  consciousness.  Revel  has 
"out-Reiched"  Charles  Reich's  dis- 
cussion of  Consciousness  III  in  The 
Greening  of  A  merica. 

If,  on  the  other  hand,  you  have  al- 
ready given  up  on  America's  possibil- 
ities for  social  justice,  then  Revel  ad- 
dresses you,  too.  While  explaining  in 
terse  and  often  amusing  fashion  why 
the  "revolution"  hasn't  happened  (and 
won't)  in  the  communist  nations. 
Western  Europe,  the  Third  World,  and 
certainly  not  in  sterile  France  ("with  or 


without  DeGaulle ) ,  he  also  reveals  his 
dogmatically  held  conviction  that 
America  holds  the  key  to  the  future  of 
the  world.    (Actually,  one  wonders 
how  he  can  bear  to  remain  a  French 
citizen! )   Perhaps  a  bit  exaggerated, 
yes,  but  true  it  is  that  Revel  is  em- 
barrassingly optimistic  about  what 
America  is  becoming.  In  fact,  he  ob- 
serves events  like  public  exposure  of 
the  My  Lai  massacre,  concludes  that 
"all  of  America's  problems  are  on  pub- 
lic view  on  the  television  screen,"  and 
finds  revealed  therein  the  potential  for 
a  just  society,  the  criteria  of  which  for 
Revel  are  economic  democracy  and 
socialism.  Even  American  moderates, 
it  seems,  would  find  this  logic  some- 
what farfetched! 

Finally,  if  you  find  yourself  the 
grand  recipient  of  middle-class  status 
(and  love  it),  then  don't  read  Revel 
unless  you  are  prepared  to  face  the  un- 
settling and  "radical"  redirections 
through  which  the  author  sees  America 
properly  and  legitimately  moving.  For 
he  is  delivering  the  death  knell  for  that 
American  process  which  has  given 
birth  to  and  mothered  the  class  identi- 
ty, and  its  material  symbols,  which  you 
hold  so  dear. 

Revel  contends,  in  his  major  argu- 
ment, that  critiques  of  social  injustices, 
management,  political  power,  culture, 
and  civil  ization-as-sanction  are  neces- 
sary preconditions  for  the  revolution. 
(Actually,  what  he  speaks  of  is  nothing 
more  than  social  evolution  via  the  lib- 
eral democratic  channels.)  And  by 
revolution  he  means  a  "total  social 
fact,"  in  other  words,  a  situation  in 
which  in  "every  cultural  area  of  a  soci- 
ety, old  values  are  in  the  process  of 
being  rejected,  and  new  values  have 
been  prepared,  or  are  being  prepared, 
to  replace  them."  Because  all  these 
factors  are  present  in  the  American 
situation,  and  nowhere  else,  we  there- 
fore are  the  harbingers  of  the  "second 
world  revolution."  Since  revolution  is 
both  total  and  permanent,  that  is,  a 


process  whereby  concerted  and  perma- 
nent transformations  which  mark  the 
passage  from  one  civilization  to  anoth- 
er are  established.  Revel  can  assert 
that  the  first  and  only  other  "world 
revolution  in  modern  history"  (a  pre- 
condition for  the  second)  occiured  in 
the  political  transformations  that  arose 
between  1750  and  1800  in  England, 
France,  and  America.  In  essence,  the 
prelude  to  Revel's  second  revolution 
was  made  visible  in  the  .wrestUng  of 
culture  from  the  grip  of  ecclesiastical 
and  political  control. 

His  views  on  violence,  though  inter- 
esting, are  not  particularly  helpful. 
American  society  is,  in  fact,  for  him  in 
an  evolutionary,  not  revolutionary,  sit- 
uation. According  to  the  author,  power 
is  changing  hands.  But  not  to  the  cred- 
it of  urban  guerillas,  moral  and  politi- 
cal purists  who  refuse  to  engage  in 
compromise  with  the  "system,"  or  oth- 
ers whose  use  of  violence  is  an  end, 
in  and  of  itself.  Rather,  Revel's  posi- 
tion is  that  violence,  in  essence,  is  mor- 
ally neutral.  Its  validity  can  be  judged 
only  via  effects.  All  this  is  at  least  in 
need  of  challenge.  But  then  the 
Frenchman,  whose  views  are  clearly 
limited  by  his  foreign  perspective,  ar- 
gues that  only  when  violence  is  married 
to  the  legal  resources  offered  by  the 
American  political  system  —  only 
when  violence  is  practiced  via  consti- 
tutional rights  —  does  it  produce  legit- 
imate results.  That  is  what  the  counter 
culturists  —  the  Consciousness  Ills  — 
are  about,  according  to  him.  It  would 
seem  that  such  a  marriage  is  destined 
for  the  divorce  courts  of  the  estab- 
lished society! 

Without  Marx  or  Jesus  is  a  book 
that  demands  an  attentive  audience.  It 
should  be  read  by  all.  Despite  his  op- 
timism about  what  is  taking  place  with 
us  in  America.  Revel  is  a  clear  correc- 
tive for  those  down-in-the-mouth  cyn- 
ics whose  views  of  utter  depravity, 
about  the  American  and  his  society, 
have  become  the  "gospel."  Much 


24     MESSENGER    21 


If  you  are  either  assured  that  America's  social 
realities  are  consistent  with  its  ideals 
or  have  given  up  on  America's  possibilities 
for  social  justice,  then  Revel  is  speaking  to  you 


about  our  society  is  not  revealed  to  him 
in  France,  and  we  ought  to  be  cautious 
about  instant  interpretations  of  the 
present.  But  on  the  other  hand,  he 
captures  well  the  potential  inherent  in 
American  ideals  as  articulated  in  the 
historic  liberal  tradition.  And  he  sets 
forth  the  process,  from  potentiality  to 
actuality,  which  he  sees  occurring. 
That  explication  is  exciting  and  worthy 
of  consideration. 

That  the  "revolution"  in  this  country 
is  indebted  to  neither  Marx  nor  Jesus 
is  highly  dubious.  Revel  discredits 
these  prophets  by  exposing  the  errors 
of  unthinking  leftists  and  Jesus  freaks. 
But  that  simple  identification  is  not 
legitimate,  obviously.  Rather,  it  seems 
that  impulses  arising  from  the  "ide- 
ologies" which  both  men  represent  are 
in  many  respects  the  reasons  for  the 
"revolution."  For  many  who  gain 
meaning  from  their  identification  with 
the  counterculture,  both  the  Marxian 
analysis  of  society  and  the  Christian 
vision  of  the  "new  humanity"  have 
come  together  and  produced  a  total 
life-style  and  worldview  which  require 
participation  in  the  social  changes 
which  Revel  identifies  as  marks  of  the 
revolution.  Indeed,  the  New  American 
Revolution  may  well  arise  from  the     . 
ideas  of  both  Marx  and  Jesus. 

For  those  who  stand,  by  decision  or 
default,  within  the  tradition  of  the 
Church  of  the  Brethren,  this  book  is 
important.  This  book  may  help  us 
raise  some  long-overdue  questions.  To 
what  extent  have  we  not  yet  earned  the 
right  to  the  tradition  in  which  we  claim 
we  stand?  And  what  does  that  Ana- 
baptist tradition  mean  for  an  American 
Christian  today?  Revel  may,  in  fact,  . 
give  us  some  indication  as  to  the 
agenda  for  present-day  Anabaptists 
whose  struggle  is  with  taking  seriously 
the  impossibilities  as  well  as  the  possi- 
bilities of  American  society.    D 

Glenn  R.  Bucher  is  assistant  professor  in  the 
department  of  religion  at  the  College  of 
Woosler  in  Ohio. 


2-1-72   MESSENGER     25 


J [  sat  with  Dr.  Albert  van  den  Heuvel 

on  the  terrace  of  a  St.  Petersburg,  Fla., 
hotel  during  a  break  in  a  conference  of 
broadcast  communicators,  which  he 
had  addressed.  A  clergyman  of  the 
Netherlands  Reformed  Church  and  a 
former  youth  director  of  the  World 
Council  of  Churches,  he  was  then  and 
is  now  the  director  of  communication 
■  of  the  World  Council. 

Only  four  months  earlier,  in  Sep- 
tember 1970,  the  WCC  had  announced 
grants  of  $200,000  to  19  organizations 
fighting  racism,  including  some  organi- 
zations that  have  used  violence.  The 
grants  came  from  the  special  fund  of 
the  new  Program  to  Combat  Racism 
that  the  councU  had  inaugurated  in  re- 
sponse to  sentiment  at  the  1968  WCC 
world  assembly  at  Uppsala,  Sweden. 

Despite  affirmations  that  the  grants 
were  made  to  the  organizations  only 
for  educational,  medical,  and  relief 
work  —  not  to  buy  guns  —  the  grants 
promptly  were  the  subject  of  much 
controversy. 

I  asked  my  own  questions  of  Dr. 
van  den  Heuvel  over  our  refreshments 
and  one  of  his  remarks  has  lingered 
since.  He  expressed  some  amazement 
.  over  the  attention  the  grants  had  re- 
ceived, and  then  noted,  in  this  context, 
if  not  words:  The  grants  and  racism 
program  are  a  logical  outgrowth  of  the 
historical  mission  and  concern  of  the 
World  Council  of  Churches.  Why  the 
surprise  over  their  thrust? 

It  is. perhaps  like  saying  to  the  Breth- 
ren: The  Church  of  the  Brethern  has 
from  its  beginning  ministered  to  all 
men.  regardless  of  skin  color,  as  part 
of  its  historical  beliefs.  The  Fund  for 
'  the  Americas  in  the  U.S.  is  only  a  logi- 
cal instrument  for  extending  and  ex- 
pressing that  historic  position. 

Dr.  M.  M.  Thomas,  WCC  Central 


Committee  chairman,  said  it  well: 
"The  WCC  policy  on  racism  has  been 
clarified  from  Evanston  '54  to  Canter- 
bury '69,  and  there  is  explicit  in  it  the 
council's  unanimous  theological  com- 
mitment to  support  a  politics  of  trans- 
formation of  existing  power-structure 
and  ideologies  in  situations  of  racial 
domination." 

In  essence,  the  grants  indicated  that 
the  WCC  was  moving  beyond  its  tradi- 
tional support  of  white  liberal  groups 
in  southern  Africa  and  elsewhere, 
which  had  not  been  successful  in  bring- 
ing change,  and  had  identified  with  the 
black  victims  of  racism.  A  second 
series  of  grants  were  given  last  Septem- 
ber, including  U.S.  recipients. 

Yet  despite  some  initial  reactions, 
the  world's  conclusion  was  one  of  af- 
firmation and  applause  for  the  grants. 
The  most  controversy  was  raised  in 
South  Africa,  where  its  own  kind  of 
racism,  called  apartheid,  is  practiced 
by  the  white  minority  government. 
.  The  issue  of  the  grants  was  reopened 
last  fall  in  The  Reader's  Digest  in  two 
articles  by  Clarence  Hall  on  the  racism 
program  and  the  World  Council  itself. 
Both  did  severe  violence  to  the  craft  of 
journalism,  while  the  first  inferred  the 
churches  were  financing  revolution. 

"What  is  regrettable  is  not  the  Di- 
gest's disagreement  with  the  action," 
said  Dr.  Eugene  L.  Smith  at  the  WCC 
New  York  office,  "but  that  its  disagree- 
ment is  expressed  with  unsubstantiated 
charges,  misstatements  of  fact,  dis- 
torted reporting,  quotation  of  state- 
ments out  of  context,  and  the  degree  of 
dependence  for  opinion  upon  unnamed 
persons,  identified  only  as  tourists,  disr 
senters,  insiders,  spokesmen,  observers. 
The  total  effect  of  these  articles  is  to 
present  a  false  picture  of  the  World 
Council  of  Churches."   . 


The  articles  have  served  to  enlighten 
concerned .  persons  not  about  the 
plight  of  peoples  in  southern  Africa, 
nor  of  the  real  work  of  the  World 
Council,  nor  of  the  true  nature  of  white 
racism,  but  rather  to  cloud  these  issues 
behind  incomplete  writing. 

Answering  the  initial  story's  head- 
line, "Must  Our  Churches  Finance 
Revolution?,"  Dr.  Smith  pointed  out: 
"No  funding  has  ever  been  given  to 
finance  revolution." 

Instead,  the  funds  have  gone  either 
for  refugees  or  for  people  living  in  ter- 
ritory under  control  of  liberationist 
groups,  says  Dr.  Smith.  One  of  them  is 
the  Institute  of  Frelimo,  the  education- 
al and  social  welfare  arm  of  the 
Mozambique  liberationist  group,  which 
used  a  $35,000  grant  to  develop  agri- 
cultural cooperatives  and  cottage  in- 
dustries, improve  teaching  and  school 
facilities,  establish  medical  centers,  and 
give  food,  clothing,  and  housing  to 
refugees,  widows,  and  orphans. 

The  same  amount,  for  example,  has 
gone  to  four  groups  in  Rhodesia  for 
family  assistance  where  the  breadwin- 
ner is  imprisoned  or  dead,  and  for  sup- 
port of  information  services  and  re- 
search on  apartheid  subsidized  stu- 
dents, and  legal  aid  for  prisoners. 

Much  of  the  special  fund  has  come 
from  outside  the  United  States.  The 
major  American  contribution  was  from 
the  United  Methodist  Church.  The 
Church  of  the  Brethren  General  Board 
has  not  contributed  to  the  special  fund. 
General  Secretary  S.  Loren  Bowman 
said.  But  he  asked  too  whether  the 
racially  proscribed,  even  those  forced 
into  violence  through  oppression,  are 
not  our  concern.    Indeed,  he  gave 
the  historical  precedent  for  Brethren  to 
van  den  Heuvel's  quandary: 

"The  Brethren  have  understood  the 


Ib^nRciMifflindl  lEo  DScBomcErp 


Liberation 


The  World  Council, 

the  Reader's  Digest, 
and  the  Brethren 


26     MESSENGER    2  1-72 


Gospel  to  require  genuine  concern  for 
tiie  oppressed,  the  disenfranchised,  and 
the  victims  of  injustice.  They  have 
shared  without  regard  to  race,  creed,  or 
politics.  They  have  given  out  of  love 
for  Christ  and  others,  rather  than  out 
of  a  desire  to  control  the  lives  of  the 
recipients." 

Damage,  jjerhaps  irreparable,  has 
been  done  to  the  World  Council  and 
its  programs  by  The  Reader's  Digest 
articles,  which  demonstrably  are  lack- 
ing in  balance,  perspective,  and  ac- 
curacy. Brethren  wishing  to  analyze 
the  stories,  with  paragraph  by  para- 
graph response  by  the  World  Council, 
can  obtain  the  comparisons  by  writing 
Dr.  S.  Loren  Bowman,  Church  of  the 
Brethren  General  Board,  Elgin,  111. 
60120. 

One  ecumenist,  L.  Maynard  Catch- 
ings  of  the  National  Council  of  Church- 
es, some  months  later  saw  the  World 
Council  grants  as  finally  following 
words  with  actions,  and  as  a  result,  he 
observed  that  black  African  churchmen 
have  moved  from  a  relationship  of  ten- 
sion and  doubt  about  WCC  intentions 
to  one  of  trust. 

The  anti-racist  statements  of  the 
World  Council  for  the  past  15  years 
were  a  cause  of  black  African  appre- 
hension as  long  as  they  were  unsup- 
ported by  any  action,  he  said.  Black 
Africans  see  the  grant  action  as  con- 
firming the  moral  and  legitimate  cause 
of  black  people  in  the  world  who  are 
discriminated  against  on  race.  More- 
over, said  the  associate  general  secre- 
tary for  communications,  a  black  man 
himself,  the  black  anti-apartheid 
groups  feel  that  the  WCC  action  has 
raised  their  struggle  to  a  dignity  it  was 
not  given  before. 

Most  African  observers  do  not  think 
that  the  WCC  has  any  direct  ability  to 
influence  immediate  policies  in  south- 
ern Africa  by  its  racism  grants,  but  its 
action  declares  that  the  "authority  of 
morality"  finds  racism  immoral,  Mr. 
Catchings  believes.  Consequently, 
they  feel  that  men  who  still  have  re- 
spect for  the  working  of  God  in  the 
affairs  of  men  will  be  forced  to  think 
twice  about  supporting  racism. 

"Most  Africans  I  talked  to  believe 
that  ultimately,  the  desired  change  in 
apartheid  policies  will  be  influenced 
both  by  the  action  of  liberating  forces 


and  by  the  crystallizmg  of  world  opin- 
ion against  racism  regimes,"  Mr. 
Catchings  said. 

The  initial  public  outcry  came  over 
what  some  feared  was  the  financing  of 
terrorists  and  guerrillas,  despite  assur- 
ances —  from  recipients  as  well  — 
that  the  council's  grants  went  only  for 
the  nonviolent  parts  of  the  organiza- 
tion's work,  and  only  to  those  groups 
whose  goals  were  consonant  with  the 
objectives  of  the  World  Council. 

Though  grants  went  to  organizations 
in  Japan,  Australia,  and  Colombia,  dis- 
cussion has  centered  on  the  funds  given 
to  such  groups  as  the  Mozambique 
Liberation  Front  and  the  African  Na- 
tional Congress  that  are  working  to 
overthrow  the  white  minority  govern- 
ments in  Guinea-Bissau,  Mozambique, 
Angola,  Rhodesia,  Southwest  Africa, 
and  South  Africa. 

Still,  the  matter  of  the  grants  aside, 
the  matter  of  racism  aside,  the  debate 
sparked  a  dialogue  on  the  issues  of  vio- 
lence and  liberation.  And  it  is  a  con- 
cern, a  definition,  to  which  Brethren  are 
finding  a  need  to  address  themselves. 

In  setting  up  its  Program  to  Combat 
Racism,  the  WCC's  Central  Commit- 
tee, meeting  at  Canterbury,  England, 
in  August  1969,  refused  to  endorse  a 
recommendation  of  the  Consultation 
on  Racism  held  the  previous  spring  — 
"that  all  else  failing,  the  church  and 
churches  support  resistance  move- 
ments, including  revolutions,  which 
are  aimed  at  the  elimination  of  political 
or  economic  tyranny  which  makes  rac- 
ism possible."   (Emphasis  supplied.) 

Indeed  the  consultation  was  speak- 
ing to  the  World  Council,  not  for  it, 
an  error  of  interpretation  not  avoided 
by  Mr.  Hall  in  other  quotations  in  his 
article.  The  council  has  not  been  able 
to  develop  a  common  mind  on  "wheth- 
er war  or  violence  can  be  justified  as  a 
last  resort  to  resist  oppressive  tyranny 
and  violence  in  evil  situations  where  all 
nonviolent  methods  of  change  are 
illegal,  unconstitutional  or  otherwise 
suppressed,"  Dr.  M.  M.  Thomas  has 
observed. 

The  Central  Committee  declined  to 
support  either  reparations  or  revolution 
endorsed  by  the  consultation.  So  while 
the  grants  for  legal,  social,  educational, 
and  medical  work  may  not  go  as  far  as 
the  consultation  recommended,  neither 


do  they  go  as  far  as  some  people  think 
the  churches  should  go. 

In  the  far-ranging  debates  over  the 
need  for  social  change,  particularly  in 
the  Third  World,  a  significant  number 
of  Christian  leaders,  many  from  the 
Third  World,  have  advocated  support 
of  violent  revolution  as  a  means  to 
"liberation."  Such  ideas  are,  of  course, " 
rejected  by  many  other  Christians  and 
are  totally  anathema  to  conservative 
forces,  particularly  in  the  white  domi- 
nated countries  of  southern  Africa.     .  " 

V/hile  The  Reader's  Digest  title  im- 
plied a  negative  answer.  Dr.  van  den 
Heuvel  believes  that  the  real  question 
is,  "When  the  poor  and  the  powerless 
ask  for  revolutionary  changes  in  soci- 
ety, what  should  churches  do?" 

Attempting  to  work  at  this  question, 
and  to  examine  the  different  ways  of 
working  for  social  change  and  the 
transfer  of  power,  the  World  Council 
has  asked  its  department  on  church 
and  society  to  study  the  ethical  dilem- 
mas posed  by  violence  and  nonviolence 
in  the  struggles  for  justice  and  peace, 
and  strategies  of  action  which  will  min- 
imize the  sum  total  of  violence  in  con- 
flict situations. 

It  is  fair  to  say  that  Brethren  are  also 
feeling  the  need  to  examine  the  nature 
and  meaning  of  violence  and  nonvio- 
lence in  the  denomination's  historic     ..■ 
stands  and  are  asking  how  they  relate 
to  this  day's  needs.  Consideration  of 
joining  Project  Equality,  Inc.,  raised 
the  question  of  economic  violence  in 
boycotts  —  a  more  recent  example. 
Some  professional  staff  are  suggesting 
a  denominational  consultation  to  ex- 
amine the  church's  posture  on  the  issue 
of  violence.  .' 

In  Elgin,  III.,  in  November,  the 
World  Ministries  Commission  spent  a 
number  of  hours  exploring  the  issue  of 
liberation  movements  and  the  church, 
attempting  to  work  through  their  own 
understandings.  Commission  executive 
Joel  K.  Thompson  shared  these  obser- 
vations afterwards: 

i^  It  was  feh  that  WMC  program    ' 
should  continue  to  identify  with  those 
persons  who  are  a  part  of  oppressed 
communities  and  who  are  seeking 
justice. 

1/^  WMC  staff  should  develop  a  strat- 
egy of  helping  American  churchmen  ;.: 
understand  the  extent  to  which  the 


2-1- 


MESSENGER      27 


The 
Fund 

for  the 
Americas 

in  the 
United 
States 


^ttm\r'. 


Education.   In  a  series  of  race  sensi- 
tivity workshops,  FAUS  assists 
churches  and  districts  to  come  to 
grips  with  institutional  and  individual 
racism  — ■  to  help  Brethren  understand 
how  we  too  are  "an  America"  in 
need  of  reconciliation. 

Action.   In  its  first  two  years  FAUS 
has  helped  to  fund  38  projects  directed 
toward  community  organization  and 
economic  development  for  the  benefit 
of  disadvantaged  minorities.  Grants 
ranging  between  $200  and  $7,500 
have  provided  services  in  housing, 
voter  registration,  medical  aid,  credit 
union,  child  care,  job  training,  public 
safety,  and  others. 

Urgent.   Many  Brethren  see  FAUS 
as  an  extension  of  Brethren  Service, 
bridging  the  gaps  that  separate  our 
society.  It  is  a  way  to  respond  to  the 
Lord's  observation  that  "Anything 
you  did  for  one  of  my  brothers  here, 
however  humble,  you  did  for  me." 
FAUS  is  not  funded  by  the  Brother- 
hood Fund.  Therefore  your  gift 
designated  for  the  Fund  for  the 
Americas  is  urgently  needed.  Please 
send  your  check  today  while  there  is 
yet  a  chance  to  pull  together  our 
fractured  society.   Mail  it  to:  Fund  for 
the  Americas  in  the  United  States, 
Church  of  the  Brethren  General 
Board,  1451  Dundee  Ave.,  Elgin, 
Illinois  60120. 


...a  chance 

to  change. 


American  community  is  involved  in  al- 
lowing continued  oppression  of  many 
persons  in  our  world. 

t^  WMC  staflE  should  continue  to 
promote,  via  seminars  and  institutes,  a 
nonviolent  strategy  for  change. 

t^  Continued  high  priority  be  given 
to  the  goal  of  a  multiracial,  worldwide 
ecumenical  church  fellowship  and  pro- 
gram of  partnership  among  those  who 
make  up  that  fellowship.  Inde- 
pendence and  freedom  need  not  sever 
the  bonds  that  bind  the  worldwide 
church  of  Christ  together. 

i^  Staff  should  evaluate  cuirent  style 
of  mission  operation  and  look  for  pos- 
sible new  models  for  sharing  commis- 
sion resources  in  significant  ministries 
that  will  bring  more  freedom  and  jus- 
tice to  all  persons. 

Mr.  Thompson  observed  that  the 
term  liberator,  sometimes  written  as  re- 
deemer, is  one  of  the  most  frequent 
names  used  in  the  Bible  to  describe 
God  or  his  activity. 

"The  prophets  are  not  reluctant  to 
announce  divine  judgment  on  those 
who  oppress  the  unprotected.  The 
Psalms  express  confidence  in  the  fact 
there  is  no  other  liberator  but  the 
Lord."  Mr.  Thompson  said. 

Liberation.  How  does  such  a  tenet 
fit  into  the  mold  of  a  pacifist  church  — 
even  if  an  option  of  the  last  resort? 
How  does  it  fit  into  a  world  that,  if  not 
pacifist,  is  not  revolutionary?  Churches 
study  the  issue  while  the  disinherited 
wait.  Only  they  know  for  how  long. 


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WHAT'S   YOUR   CHOICE? 

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of  the  first  -to  get  the  new,  unusual  book 
about  Florida.  Fifty  cents  of  each  order 
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2892  Carew  Ave.,  Winter  Park,  Fla.  32789. 


"PROVE  AU  THINGS" 

D.  L.  Blickenstaff  asked  some  questions 
in  his  letter  to  Messenger  (Nov.  15)  which 
should  be  answered.  And  his  deacon  should 
be  given  some  facts  which  the  October 
Reader's  Digest  article  did  not  give,  and 
some  facts  contradictory  to  what  it  did  give. 

I  have  suggested  to  Digesr  editors  that  in 
fairness  to  their  readers  and  to  the  World 
Council  of  Churches  they  should  publish  a 
reply  by  a  representative  of  the  WCC.  They 
replied  to  me  personally  that  they  had  had 
serious  protests  from  the  WCC  to  the  ar- 
ticle. But  they  did  not  promise  to  print  a 
reply.  .  .  . 

Bro.  Blickenstaff  may  be  assured  that  the 
WCC  is  not  giving  money  to  assist  anyone 
to  kill  "the  underprivileged"  or  the  "under- 
dog." It  is  rather  the  opposite.  They  give 
money  to  help  educate  and  assist  the  un- 
derprivileged, and  help  the  "underdog" 
get  justice. 

I  have  learned  long  ago  that  it  is  danger- 
ous to  believe  everything  one  reads  in  print. 
St.  Paul  gives  us  good  advice  in  1  Thess.  5; 
21  when  he  writes.  "Prove  all  things.  ..." 
This  we  need  to  do.  And  this  we  need  to 
teach  our  congregations  —  even  our  dea- 
cons. .  .  . 

Floyd  M.  Irvin 
Eustice,  Fla. 

READER'S  DIGEST,  ROUND   2 

I  have  read  with  deep  sorrow  the  articles 
in  The  Readers  Digest  in  regard  to  the 
World  Council  of  Churches,  with  reference 
also  to  the   National  Council   of  Churches. 

During  the  last  twenty-two  years  my  work 
in  rural  development  both  in  the  USA  and 
abroad  required  me  to  travel  widely.  In  Af- 
rica T  observed  closely  some  of  the  situa- 
tions named  in  the  article.  I  have  often 
been  invited  to  evaluate  WCC  projects 
which  I  did   gladly   and  reported  to  them. 

Even  though  I  was  never  a  staff  mem- 
ber of  either  council.  I  have  tried  to  be  a 
friendly  and  constructive  critic. 

I  find  in  the  articles  so  much  that  is  un- 
true and  inaccurate  that  I  feel  compelled  to 
speak  on  the   matter. 

Reference  is  made  to  the  grant  of 
S200,0Q0  to  certain  minority  groups  striv- 
ing against  oppression.  It  would  have  been 
helpful  if  the  true  purpose  of  the  grant 
had  been  stated  and  how  well  nearly  all  is 
being   used. 

It  is  regrettable  that  any  good  movement 
may  have  some  extremists.  Our  Lord  him- 
self had  this  trouble.  But  we  err  if  we  judge 
a  movement  by  the  extremists.  It  would . 
appear  that  those  who  researched  the  article  , 
did  so  not  much  for  the  true  evaluation  as 
for  making  a  case  against  the  councils. 

One  regrets  deeply  that  this  blow  comes 
at   a   time   when   both   of  the   councils   are 


straining  every  resource  and  effort  to  al- 
leviate suffering  in  Bengal,  the  Middle  East 
and  among  the  Vietnamese  refugees  and 
the  American-Vietnamese  children  as  we 
have  seen  them  roving  the  streets  of  Saigon 
and  trying  to  survive  from  the  scraps  of 
garbage  heaps. 

The  Reader's  Digest  has  great  power. 
One  only  hopes  that  it  will  be  used  con- 
structively and  accurately  at  this  time  when 
all  agencies  of  compassion  and  faith  need 
others'  help  so  profoundly. 

I.  W.  MOOMAW     ■ 

Sebring,  Fla.         ■'■.;.;.<■;       ■  ,  •       '  ■ 

NOT  WE  OURSELVES 

I  am  somewhat  out  of  touch  with  Breth- 
ren Revival  Fellowship  (Nov.  15)  but  am  in 
complete  sympathy  with  anyone  who  de- 
sires a  deep  and  meaningful  "revival  of  the 
Spirit"  within  our  church  or  any  other. 
My  biggest  concern  was  not  with  their  desire 
for  a  revival  within  our  church,  but  rather 
on  whom  the  emphasis  was  placed  con- 
cerning where  the  change  would  come  from. 

The  article  quoted  Mr.  Luke  Bucher  as 
stating,  "We  think  of  the  missionary  as  the 
responsible  soul  winner  in  the  church."  I 
certainly  hope  that  this  so-called  "revival 
movement"  within  our  church  does  not  for- 
get "Who"  it  is  that  brings  about  the  "re- 
vival" or  "reconciliation"  between  God  and 
man.  This  is  not  man  himself  but  rather 
the  power  of  the  Holy  Spirit  working 
through  man.  We  are  most  definitely  on  the 
verge  of  an  "awakening"  in  this  world  of 
ours,  but  it  is  not  of  man  but  of  the  Spirit. 
H  we  rely  upon  man  to  bring  about  this 
change,  then  we  will  continue  to  be  lost. 

Let's  admit  for  once  that  the  Holy  Spirit 
is  at  work  in  the  world  today  and  that  "so- 
cial gospel"  will  become  effective  only  after 
Than  is  willing  to  quit  trying  to  take  the 
world  on  singlehandedly  and  let  the  Spirit 
work  miracles  through  him.  It  is  God,  not 
we  ourselves,  who  works  the  miracles. 

Richard  L.  Deemy      . 
BrooHyn,  Iowa 

BOUNDLESS  APPRECIATION 

These  ancient  words  have  come  down  to 

us  through  the  ages:   "Then  I  saw  another 

angel  flying  in  midheaven,  with  an  eternal 

gospel  to  proclaim  to  those  who  dwell  on 

'  earth  ..."   (Rev.   14:6). 

May  I  say  I  think  they  describe  a  mod- 
ern man  with  unusually  beautiful  sensitivity 
—  Kenneth  I.  Morse.  I  sincerely  hope  many 
readers  will  express  the  boundless  apprecia- 
.tion  all  must  feel  for  an  editor  who  has 
brought  to  his  work  so  many  glowing  dimen- 
sionis. 

Marie  Brunton 
Portland,  Ore. 


WHAT  CAN  YOU  DO 


WITH  5  MINUTES  A  DAY? 

You  can  sleep.      ''    ■  '         ' ;,     ^  :  '•  ■' 

You  can  listen  to  radio  or  TV. 
You  can  gossip  with  a  neighbor. 

Or  you  can  use  5  minutes  a  day  to  develop  your  spiritual 
life.  You  can  lead  your  family  in  the  understanding  of  God's 
purpose  for  life.  You  can  set  the  tone  for  the  whole  day  by 
pausing  long  enough  to  establish  your  spiritual  bearings. 

In  the  privacy  of  your  home" —  early  in  the  morning,  late  at 
night,  or  at  meal  time  with  your  family  —  you  can  use  just 
five  minutes  to  make  sure  that  your  spiritual  being  is 
nourished. 

For  more  than  35  years  a  simple  plan  has  been  helping 
people  to  establish  their  relationship  with  God.  You  can  do 
it  too. 

The  Upper  Room  daily  devotional  guide  suggests  a  helpful 
Bible  reading  and  presents  a  short  meditation  both  in- 
teresting and  inspirational  to  all  ages.  This  is  followed  by  a 
prayer  which  you  read  and  which  may  be  the  basis  for  the 
expression  of  the  prayers  of  your  own  mind  and  heart. 

There  is  also  a  thought  for  the  day  and  another  suggested 
Bible  reading.  ■.  .■.''■-:.;■  .[  ■       '■'-   ' 

The  evidence  is  unmistakable.  Thousands  of  people  find 
their  lives  strengthened  by  this  practice.  You  can,  too.  The 
plan  is  simple.  Get  The  Upper  Room  at  your  church  —  or, 
as  a  service  to  its  readers,  The  Upper  f^oom  offers  an  in- 
dividual subscription  .  .  .  three  years  for  $3.00.  Order  from 

THE   UPPER    ROOM 

1908  Grand  Avenue         Nashville,  Tenn.  37203 


2-1-72    MESSENGER      29 


Human  Violence  Can 
Be  Abolished 


Dd^  EFiPcEdlcBiPncE  WferpttDnaiiim 


"Violence  is  nature's  plan." 

"The  human  being  is  essentially  an 
animal  and  needs  an  outlet  for  vio- 
lence. ' 

How  often  have  we  heard  — -  and  do 
we  hear  —  such  assertions?  And  how 
often  can  we  read,  in  academically  re- 
spectable books  and  journals,  endless 
references  to  a  "primordial  instinct  for 
violence,"  to  man's  "murderous  tribal 
instincts,"  and  to  an  "irreducible  fund 
of  aggressive  impulse?" 

All  of  these  statements  and  refer- 
ences reflect  what  has  come  to  be  the 
prevailing  idea  that  human  violence  is 
fixed  and  indelible  and  ineradicable 
from  human  nature  and  society;  that  it 
can  be  partially  and  temporarily  con- 
trolled but  never  eliminated.  In  a  re- 


cent opinion  survey,  fifty-eight  percent 
of  those  questioned  agreed  that  "hu- 
man nature  being  what  it  is,  there  must 
always  be  war."  The  preponderance 
and  absoluteness  of  these  statements 
and  this  notion  are  in  contrast  to  the 
absence  of  concrete  evidence  for  them. 
The  dogma  of  the  inevitability  of  the 
impulse  to  violence  has  been  repeated 
so  constantly,  often  under  the  guise  of 
scientific  objectivity,  that  it  is  regarded 
as  an  established  fact. 

After  many  years  as  a  student  of  hu- 
man behavior,  I  am  convinced  that 
such  a  notion  is  unsound.  I  have  ex- 
amined and  sometimes  testified  for  a 
number  of  murderers,  and  have  fol- 
lowed them  through  jails,  mental  insti- 
tutions, and  sometimes  on  to  freedom. 


More  and  more  I  became  impressed 
with  the  interweaving  of  psychological 
and  social  factors  underlying  violent 
actions,  and  with  the  critical  role  of  vi- 
olence in  human  affairs.  Human  vio- 
lence is  not  an  absolute  necessity  but  a 
historically  transient,  surmountable 
phenomenon.  Human  violence  is  a 
matter  of  history,  not  of  natural  his- 
tory. If  we  can  walk  peacefully  on  the 
moon,  we  ought  to  be  able  to  arrange 
that  our  great-great-grandchildren  can 
walk  peacefully  on  the  earth. 

Violence  is  a  perversion  of  human 
relations.  Its  conquest  is  a  precondi- 
tion for  the  building  of  a  fully  devel- 
oped, humane,  and  truly  civilized  so- 
ciety. The  idea  that  in  the  long-range 
view  violence  could  be  relinquished 


Man  has  survived 

not  because  he 

inherited  violence 

but  because 

he  practiced 

cooperation. 


30     MESSENGER    2- 1-72 


does  not  mean  visualizing  Utopias  and 
imagining  ideal  worlds,  but  means 
prognosticating  an  attainable  condition 
of  normal  human  relations.  True,  in  the 
present  state  of  the  world  the  odds  are 
heavily  against  that.  But  since  when 
should  mankind  take  up  a  struggle  only 
when  ultimate  victory  is  guaranteed 
beforehand? 

The  human-instinct-of-aggression 
theories  give  us  not  an  explanation  of 
violence  but  a  rationalization  for  it. 
Such  theories  are  part  of  a  larger 
trend,  a  kind  of  biologism  which  helps 
to  avoid  social  responsibility.  War  is 
explained  in  biological  terms  as  merely 
the  emergence  of  a  fundamental  in- 
stinct of  destructive  aggression,  which 
neatly  evades  historical,  social,  and  ec- 
onomic causes.  Race  prejudice  is  bi- 
ologically justified  on  the  grounds  that 
some  groups,  like  blacks,  are  instinc- 
tively more  violent:  a  kind  of  biologi- 
cal bigotry. 

The  idea  of  violence  as  man's  nat- 
ural inheritance  has  been  greatly  bol-    . 
stered  by  zoologist  and  psychologist 
Konrad  Lorenz  and  his  followers 
who  have  studied  the  instinctive  behav- 
ior of  wild  geese  and  other  animals 
(ethology).  Lorenz  and  his  followers 
have  gone  farthest  in  claiming  that 
there  is  scientific  proof  of  man  having 
a  basic  inherited,  biological,  animal, 
killer  instinct. "  They  use  introspective 
terms  of  human  psychology  and  apply 
them  to  animals;  then  they  reverse  the 
process  and  explain  human  aggression 
(violence)  as  "an  animal  aggression." 
For  any  activity,  including  violence, 
the  capacity  and  the  physiological  ap- 
paratus must  be  present.  But  that  is 
different  from  a  biologically  fixed  in- 
stinctive drive. 

Compassion  and  cooperation  are  re- 
garded by  Lorenz  et  al.  as  being  mere- 
ly secondary  compensatory  phenom- 
ena. One  of  Lorenz's  chief  popularizers 
writes:  "Civilization  is  a  compensatory 
consequence  of  our  killing  imperative; 
the  one  could  not  exist  without  the  oth- 


er." And  further:  "The  rate  of  civiliza- 
tion's rise  has  corresponded  closely 
with  man's  ascendant  capacity  to  kill." 

Man  has  survived  not  because  he  in- 
herited violence  but  because  he  prac- 
ticed cooperation.  Among  the  most 
primitive  men,  in  whom  an  innate  in- 
stinct of  belligerency  as  part  of  their 
"true"  biological  nature,  if  it  existed, 
should  be  most  dominant  and  close  to 
the  surface,  warfare  is  virtually  absent. 
Paul  Schilder,  a  pioneer  in  the  com- 
bination of  psychiatry,  neurology,  and 
psychoanalysis,  showed  in  painstaking 
psychological  analyses  that  there  exists 
in  the  personality  a  primitive  non- 
violence. This  is  a  primary  natural 
tendency  to  care  for  the  existence  and 
well-being  of  the  other  person,  a  wish 
that  the  integrity  of  the  body  of  others 
be  respected  and  preserved,  a  primitive 
kindness  and  readiness  to  help.  Ac- 
cording to  Schilder.  these  cannot  be  re- 
garded as  secondary  reactions,  as 
Lorenz  and  his  followers  maintain.  ' 

Have  we  really  tried  to  eliminate 
violence?  Have  we  tried  with  any  con- 
sistency and  fervor  to  stamp  out  some 
of  the  potent  and  concrete  conditions 
behind  it,  such  as  race  prejudice,  na- 
tional rivalries  (really  obsolete  and 
provincial  after  the  breakthrough  in 
space),  hunger,  hate,  clinging  to  power 
and  privilege,  cold  war  vilification  of 
people,  needlessly  frustrated  lives,  jus- 
tified remonstrance  of  the  oppressed, 
brutalizing  prison  conditions,  and 
teaching  of  sadistic  thrills  in  the  mass 
media?  Taking  up  any  of  these  factors 
fully,  we  meet  specious  disquisitions  to 
show  that  any  specific  factor  is  not  a 
real,  primary,  honest-to-goodness 
cause.  The  answer  to  that  is  not  dif- 
ficult. In  human  behavior,  everything 
that  makes  a  difference  is  a  cause.  It 
depends  on  the  whole  context  what  the 
effects  will  be. 

The  combination  of  half-hearted 
measures  taken,  of  false  ideas  about 
violence,  of  failure  to  learn  from  the 
best  endeavors  of  the  past,  of  organ- 


ized crime,  of  disorganized  law  en- 
forcement —  all  contribute  to  the  ris-  . 
ing  curve  of  violence.  The  permeation 
of  our  culture  with  violence  manifests 
itself  on  different,  seemingly  uncon- 
nected levels.  Examples  are  plentiful. 
The  threat  and  fear  of  violence  in  the 
streets- is  so  widespread  that  the  whole 
life  of  many  people  gives  the  impres- 
sion that  they  live  under  war  condi- 
tions, waiting  for  signals  that  the  dan- 
ger is  over. 

.    In  1693  William  Penn,  to  promote 
"the  tranquility  of  the  world"  (by 
which  he  meant  the  absence  of  vio- 
lence), proposed  a  United  Nations  of 
Europe.  The  main  point  was  that  there 
should  be  no  picking  and  choosing  of 
members,  but  that  every  nation  should 
be  represented.  Our  United  Nations 
has  not  caught  up  with  that  idea  yet. 
We  seem  almost  to  have  forgotten  the 
science  of  peacemaking,  regard  post- 
war as  synonymous  with  peace,  and 
operate  with  fancy  terms  like  deescala- 
tion,  pacification,  and  Vietnamization. 

For  years  the  traffic  in  arms  has 
been  criticized.  At  present  it  flourishes 
and  nations  are  being  swamped  with 
weapons  they  neither  want  nor  need. 
The  idea  that  there  will  never  be  an 
atomic  war  because  the  nations  are  so 
afraid  of  it  is  a  false  hope.  Fear  is  not 
a  preventative  of  war  but  often  its 
cause.  War  is  the  teacher  of  violence. 
That  is  true  certainly  of  Vietnam.  The 
spirit  of  My  Lai,  for  which  only  the  ; 
lowest  echelons  are  being  held  re- 
sponsible, will  manifest  itself  later  in 
the  streets  of  Yonkers  and  Kalamazoo. 

As  for  domestic  violence,  it  is  taken 
far  too  lightly  on  almost  every  level, 
despite  editorials  about  priorities  and 
programs.  That  holds  even  for  the 
handling  of  detection.  According  to  the 
chief  medical  examiner  of  New  York 
City,  violence  is  often  ignored  and  the 
authorities  "have  to  see  a  knife  sticking 
out  of  the  ribs  to  label  a  death  sus- 
picious." One  of  the  most  cruel  mani- 
festations, the  battered  child  syndrome. 


2-1-72    MESSENGER      31 


"WAR  NO  MORE"  POSTER 

A  22  X  34-inch  two-color  en- 
largement of  this  Messenger 
cover  for  your  room,  office, 
classroom,  or  family  room. 
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dee Ave.,   Elgin,   III.   60120 


CHOICEm 


CHOICE  III  is  a  weekday  radio  pro- 
gram designed  to  help  husbands  and 
wives  create  fulfilling  relationships 
with  each  other.  The  65  programs, 
sponsored  jointly  by  the  Mennonites, 
the  Mennonite  Brethren,  and  the 
Church  of  the  Brethren,  come  in  five 
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and  are  free  for  public  service  use. 
You  can  make  them  available  to  your 
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Board,  1451  Dundee  Ave.,  Elgin,  III. 
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32      MESSENGER    2- 1-72 


Zip 


j  which  often  leads  to  permanent  injuries 
and  death,  is  most  unsuccessfully  han- 
dled. In  the  face  of  glaring  facts,  news- 
papers have  called  it  "relatively  rare." 

Violent  crimes,  even  magnicides 
(the  killing  of  someone  prominent), 
are  not  adequately  investigated  and 
therefore  not  resolved.  A  veritable 
credibility  gap  has  developed  between 
the  authorities  and  the  public.  Espe- 
cially the  young  people  have  difficulty 
swallowing  the  official  snake  oil.  For 
many  the  very  word  investigation  has 
become  synonymous  with  hitshing  up. 
That  can  only  add  to  social  violence- 
proneness. 

Not  only  are  younger  and  younger 
people  committing  violent  acts,  but  vio- 
lent crimes  are  becoming  more  and 
more  brutal  and  cntel.  Witnesses  to  a 
crime  are  perfunctorily  and  summarily 
disposed  of.  A  bar  is  held  up  and  the 
owner,  bartender,  and  two  patrons  are 
shot.  Purse-snatching,  which  used  to 
be  nonviolent,  is  now  combined  with 
mugging,  stomping,  and  armbreaking. 
All  this  represents  an  insufficiently  rec- 
ognized new  pattern  of  disregard  for 

:    human  life  and  suflfering.  But  it  is  not 
explainable  biologically,  It  is  part  of 

I    our  environmental  mental  pollution. 

f        To  realize  that  we  live  in  conditions 
that  favor  violence  makes  us  recognize 
more  our  own  responsibility.  It  sharp- 
ens our  perception  of  what  the  fact  and 
prospect  of  violence  do  to  people. 
Most  important,  such  recognition  helps 
us  not  to  overlook  the  positive  factors 
that  can  help  us  to  combat  it.  When 
oppressed  people  resort  to  violence,  it 
is  not  because  that  is  part  of  their  hu- 
man nature,  but  because  they  are 
placed  in  a  situation  where  they  have 
no  other  choice  except  to  use  violence 
or  give  in  to  the  oppressor. 

It  is  ironic  that  on  the  one  hand  we 
say  that  the  impulse  to  violence  will  be 
eternally  in  us  and  with  us  while  on  the 

'    other  hand  we  continue  to  create  a  so- 

I   cial  climate  which  tends  to  make  vio- 

■    lence  permanent. 

'        Not  only  have  we  not  tried  suf- 


Fredeiic  Wcrlhain,  a  New  York  psychiatrist, 
is  author  of  many  hooks,  the  most  recent 
heint;  "A  Sign  for  Coin:  An  Exploration  of 
Human  Violence."  He  has  long  been  a 
critic  of  television  and  comic  hook  violence. 
His  article  is  reprinted  by  permission  of 
Johns  Hopkins  Maf;azine. 


ficiently  to  stem  violence  and  eliminate 
violence-breeding  factors,  we  often 
provoke  violence.  In  this  regard  the 
claim  of  some  young  people  has  to  be 
taken  seriously.  They  say  that  the  es- 
tablishment wants  violence  to  be  used. 
They  want  it  used  because  that  is 
something  they  understand  and  feel 
they  can  deal  with  on  its  own  level. 
What  they  can't  understand  is  serious 
dissent  which  expresses  itself  in  deter- 
mined but  peaceful  activity. 


The  idea  that  violence 

is  our  natural 
inheritance  implies  an 

ultimately  destructive 
image  of  man.  a  whole  gen- 

eration  has  gone  through  a  school  of 
violence.  The  American  child  is  given 
a  plastic  pistol  when  he  is  hardly  able 
to  walk,  and  learns  how  men  are  killed 
long  before  he  learns  to  read.  We 
teach  children  the  grammar  of  violence 
and  are  astonished  when  they  discover 
its  lure.  We  fill  people's  minds  with 
violent  images.  The  high  violence  con- 
tent of  the  mass  media  not  only  reflects 
our  life  but  also  influences  it.  Our 
complacency  is  so  great  that  it  amounts 
to  instilling  a  violence  readiness.  In 
both  life  and  literature  a  lessened  re- 
gard for  the  value  of  human  life  is 
gaining  influence. 

In  recent  years  pornography  has  be- 
come more  and  more  cruel  and  sadis- 
tic. The  producers  of  some  sado-por- 
nographic  publications  present  the 
public  with  illustrated  primers  telling 
how  to  commit  thrilling,  violent  sex 
crimes.  In  the  name  of  freedom,  the 
Commission  on  Obscenity  and  Por- 
nography has  proposed  giving  these 
violence  pushers  legal  free  reign  (ex- 
cept with  regard  to  distribution  to  chil- 
dren). For  this  commission  the  silent 
majority  spent  two  million  dollars.  Ex- 
perts continue  to  tell  us  that  violence 
content  of  mass  media  does  not  go 
beyond  "acceptable  levels"  —  but  of 
course  they  have  been  telling  us  that 
about  other  pollutants  too. 


[U][n]dls[rDD[n}^ 


The  idea  that  the  propensity  for  vio- 
lence is  inborn  for  all  time  is  lieavily 
entrenched,  widely  taught,  and  ve- 
hemently defended.  In  the  last  analy- 
sis, this  whole  attitude  is  essentially  the 
expression  of  a  feeling  of  helplessness 
in  the  face  of  the  pressures  and  uncer- 
tainties of  our  complex  society.  In  the 
last  few  decades  millions  of  people 
have  died  in  foreign  wars,  massacres, 
and  domestic  murders.  Shall  all  of 
these  victims  have  died  in  vain,  while 
we  hold  to  the  belief  that  the  drive  to 
destruction  will  be  with  us  for  all  time? 

•, :    The  question  is  often  raised:  But 
what  can  we  do?  Usually  those  who 
ask  it  don't  really  mean  that.  What 
they  do  mean  is  what  can  the  other 
people  do,  or  what  can  we  do  without 
any  sacrifice  while  we  continue  to  live 
in  exactly  the  way  we  live  now. 

For  years  there  has  been  practically 
no  progress  in  violence  prevention.  A 
lot  of  what  has  been  called  progress  is 
what  the  conservatives  don't  want  to  do 
and  what  the  liberals  have  not  done. 
There  is  no  blueprint.  Obviously  more 
research  is  needed  —  but  that  is  true  of 
everything.  It  should  not  be  used  as  an 
alibi,  as  it  so  often  is  at  the  end  of  re- 
ports by  committees  and  commissions. 
At  the  same  time  we  cannot  ride  to 
nonviolence  astride  a  winged  horse.  It 
will  be  a  long  and  arduous  road.  It  is  a 
struggle  not  against  our  inner  instincts 
but  against  all  the  circumstances  that 
lead  to  violence  and  against  the  false 
generalizations  and  ideas  that  misrep- 

,  resent  and  sustain  it.  We  shall  find  a 
solution  only  if  we  believe  that  solution 
exists.  Indifference  is  perhaps  that 
greatest  obstacle.  The  majority /j    ■;, 
silent.  That  is  their  guilt. 

To  expect  that  in  a  short  time  hu- 
man violence  will  be  greatly  reduced  is 

.  an  idle  hope.  To  deny  that  in  the  dis- 
tant future  it  can  be  abolished  is  at 
present  the  greatest  prop  that  violence 
can  have.  The  atom  bomb  in  the  hands 
of  those  who  believe  that  human  vio- 
lence is  inborn  and  preordained  is  like 
a  knife  in  the  hands  of  a  child.  We 
need  the  larger  view  of  a  future  when 
violence  is  no  longer  tolerated,  no 
longer  necessary  and  no  longer  wanted. 
The  flight  of  Picasso's  dove  is  a  safer 
guide  than  the  cackle  of  Konrad  Lor- 
enz's  wild  geese.   D 


ABOUT  PEOPLE 


Three  members  of  the  Church  of  the  Breth- 


ren have  been  named  to  posts  in  the  United  Ministries  in 
Higher  Education:  Donald  Lcwdermilk,    formerly  of  the  de- 
nominational staff,  to  the  chairmanship  of  the  National 
Commission;  A.    G.  Breidenstine ,    retired  Pennsylvania  ed- 
ucator, to  the  presidency  of  his  state's  UMHE;  and  Walter 
D_.    Bowman ,    to  the  presidency  of  the  Ohio  state  UMHE. 

A  business  venture  in  Lakeland,  Fla. ,  occupies  John   ■ 
T_.   Fike,   who  resigned  as  vice-president  and  treasurer  of 
Juniata  College  last  month.   He  had  been  treasurer  since 
1952. 

Placed  by  the  Mennonite  Central  Committee  in  Appa- 
lachia  as  a  mechanic  for  unit  vehicles  is  Noah  Lucabaugh ,  . 
Hanover,  Pa. ,  a  member  of  the  Pleasant  Hill  church. 

New  associate  director  of  broadcasting  for  the  Broad- 
casting and  Film  Commission  of  the  National  Council  of 
Churches  is  David  W_.    Pome  ray ,  whose  film  reviews  have  ap-  ■, 
peared  in  Messenger . 

Pinecrest  Manor  chaplain  Foster  B_.    Statler   died  at 
Rockford,  111.,  Nov.  8,  after  a  stroke.   He  was  86.   He 
held  pastorates  in  Pennsylvania,  Illinois,  and  Indiana, 
and  in  his  ten  years  at  Pinecrest  coordinated  activities 
and  special  programs.   .■■■..-..;■      ...,..•;.■  ;       .-  ... 


YOU'LL  WANT  TO  KNOW  THIS 


Dedication  festivities 


engaged  the  Baugo  Church  of  the  Brethren  near   Wakarusa, 
Ind.,  last  month,  during  the  celebration  of  a- new  addition 
and  remodeling  of  facilities. 

In  the  Shenandoah  District,  the  Cedar  Grove  congre- 
gation  of  Brethren  are  joining  the  Valley  Central   United    .  ..• . 
Church  of  Christ   at  New  Market,  Va.  ,  in  a  yoked  parish.    ■  ■■_ 

Two  Bible  land  tours   depart  next  month.   Hosting  one  ' 
tour  which  includes  a  stop  in  Athens  are  the  J.  Perry 
Prathers.   Persons  wishing  more  information  may  write 
them  at  513  Sandusky  St.,  Ashland,  Ohio  44805;  but  hurryl  •  :' 
Departure  date  is  March  13.  ...  Leaving  even  earlier  in 
the  montJi—March  2 — is  a  group  hosted  by  Wendell  Bohrer,   ..  ' 
with  an  itinerary  including  Rome.   More  information  may 
be  had  from  Mr.  Bohrer  at  96  Penrod  St.,  Johnstown,  Pa. 
15902.   Both  tours  are  ten  days. 

Church  Women  United   are  meeting  in  Washington,  D.C.,   • 
currently,  participating  in  workshops  aimed  at  understand- 
ing interaction  between  government  and  citizen  at  local, 
state,  and  national  levels.        •.^''  ..■■■    -.:    ■■"■'.''   •■ 

AFTER  FIFTY  YEARS    ...    Wedding  anniversary  celebrants 
include  six  marking  fifty  years:  Mr.    and  Mrs .   Noah  Stalder, 
Cerro  Gordo,  111.;  the  Robert  Byrds ,    Bridgewater,  Va. ;  the 
£.  J.  Clovers,   Nampa,  Idaho;  the  Lester  Steeles   and  the 
Herbert  Bridenbaughs ,   Martinsburg,  Pa.;  and  the  D^.   J_. 
Floras ,  Boones  Mill,  Va. 

Other  couples  observing  anniversaries  include  the         ,;,  ' 
Edward   Zumbrums ,    Hanover,  Pa.,  fifty-two;  the  Albert  C. 
Schues ,  Washington,  Ind.,  and  the  T_.    M_.    Settles ,   Martins-- ■• 
burg.  Pa.,  fifty-four;  the  Guy  Keltners ,    Pearl  City,  111., 
fifty-five;  the  J.  S_.    Ay  res ,  Empire,  Calif.,  and  the  Galen 
Walkers ,  La  Verne,  Calif.,  sixty. 


21-72    MESSENGER     33 


XWDqcd  xwnDIl  DqcbIIip  itunrpm  nns  anpaDunrndl'? 


When  tame  animals  were  tortured  to  death  by 
youngsters  last  fall  in  an  eastern  city,  the  public 
was  horrified.  Editorialized  the  Sun-Times  of 
Chicago:  "Perhaps  the  reason  we  have  to  pay  so 
much  attention  to  grown-ups  killing  each  other  is 
that  we  haven't  taught  children  how  they  should 
feel  about  killing  a  rabbit." 

Probing  as  that  sentiment  was,  a  counterview 
was  offered  by  one  Sun-Times  reader.  "Perhaps 
the  reason  we  have  to  pay  so  much  attention  to 
children  killing  rabbits,"  the  respondent  noted, 
"is  that  we  haven't  taught  grown-ups  how  they 
should  feel  about  killing  grown-ups." 

Whether  one  dwells  in  the  world  of  the  young 
or  in  the  world  of  the  adult,  the  climate  is  satu- 
rated with  violence.  Its  appearance  sometimes  is 
subtle,  sometimes  pronounced,  but  its  frequency 
and  magnitude  are  more  and  more  alarming. 
,•  Consider  one  facet,  the  snap-together  torture 
cages  and  kits  manufactured  as  toys  by  Aurora 
Plastics.  A  doll  in  hotpants  is  strapped  to  a 
table,  her  face  stricken  with  terror,  while  a  flash- 
ing blade  cuts  a  swath  closer  and  closer  until.  .  .  . 

Consider  the  gougings,  whippings,  shootings, 
and  other  mayhem  that  streak  endlessly  across 
the  tv  screen,  leaving  the  viewer  drained,  deplet- 
ed, virtually  immune  to  the  shock  of  human 
suffering. 

Witness  the  everyday  world  where  brutality 
goes  beyond  make-believe.  More  Americans  were 
gunned  down  in  New  York  City  in  a  week  not 
long  ago  than  in  Vietnam,  columnist  Flora  Lewis 
reported,  prompting  her  to  call  for  nothing  short 
of  the  disarmament  of  American  citizens. 

What  does  it  mean  to  be  part  of  a  society  so 
violence-oriented  that,  at  the  extreme,  we  set  out 
to  quell  youthful  protestors  by  maiming  them,  to 
free  hostages  by  killing  them,  so  save  villages  by 
destroying  them? 

It  is  not  enough  to  point  to  the  toy  counter, 
the  tv  screen,  the  nearest  big  city  nor  even  to 
Vietnam    as    the    place    where    violence    wreaks 


havoc  on  human  sensibilities.    The  roots  of  vio- 
lence touch  much  closer  home  than  that. 

We  are  beginning  to  understand  that  in  each 
of  us  there  is  a  capacity  to  induce  violence  or  to 
control  it,  in  at  least  limited  circumstances.  We 
are  coming  to  discern  that  on  a  social  scale,  keep- 
ing things  just  as  they  are  iii  our  institutions  and 
corporate  structures  may  perpetuate  oppression 
for  the  powerless  no  less  stifling  and  ruthless  than 
outright  conflict.  We  are  beginning  to  sense  that 
how  we  deal  with  aggression,  how  we  use  power 
and  position  are  concerns  not  only  of  government 
but  of  individuals  as  well. 

lif  as  Christians  we  have  one  loyalty  that  rises 
above  all  other  loyalties,  and  that  supreme  loyalty 
is  not  to  a  class  or  a  race  or  a  government  or  a 
system  but  to  God  through  Jesus  Christ,  then  we 
have  distinctive  responsibilities.  We  will  support 
the  status  quo  wherein  justice  and  liberty  are 
pursued;  we  will  dissent  when  laws  or  systems 
deny  human  rights.  We  will  affirm  the  solidarity 
of  mankind  implied  in  the  gospel  by  working  for 
reconciliation  not  only  with  the  oppressed  but 
with  the  oppressor,  not  only  with  the  ally  but  with 
the  enemy.  We  will  encounter  other  Christians, 
across  national  and  confessional  lines,  to  examine 
our  respective  positions  in  light  of  the  gospel.  In 
casting  our  lot  markedly  on  the  side  of  social 
justice,  we  will,  in  the  words  of  David  Gill  of  the 
World  Council  of  Churches,  be  "as  wary  of  those 
who  seek  social  change  as  we  are  critical  of  those 
who  oppose  it,"  remembering  that  sin  knows  no 
barriers  of  class,  race,  or  ideology.  The  bold  ones 
among  us  may  demonstrate  that  there  is  an  al- 
ternative to  violence:  active,  nonretaliatory,  suf- 
fering love. 

To  choose  life,  in  the  words  of  Deuteronomy, 
to  choose  life  instead  of  death,  to  seek  self-eleva- 
tion instead  of  self-destruction,  is  an  inversion 
our  society  desperately  needs.  Who  will  help  turn 
us  around?  —  h.e.r. 


34     MESSENGER    2- 1-72 


THE 

DRAMATIC  SILENCES 

OF  HIS 

LAST  WEEK 

From  the  silence  of  the  city 
after  the  triumphal  entry  to  the 
silence  of  the  Street  of  Splen- 
did Strangers,  these  seven 
Lenten   meditations   portray  the 
depth  of  feeling  that  must 
have  captured  the  hearts  and 
minds  of  those  who  were    . 
there  during  Jesus'  last  week. 
Seven  special  moments  filled 
with   intense  meaning  for 
those  who  knew  him  then  and 
those  who  know  him  now. 
Wheaton  Phillips  Webb.  $2.50 


I 


AND  IN 
CONFIDENCI 
SHALL  EE  >-^^- 


^ 


TRENGTH 


THE  SEVEN  WORDS 

Through    timely    illustrations, 
these  seven  messages  draw  out 
the  deep  spiritual   meaning 
of  the  last  words  from  the 
cross  to  reach  the  hearts  of 
hearers  and  transform  their 
lives,    revealing   God   and    his 
love  to   men.   Clovis  G. 
Choppell.  $2 

THEY  MET 
AT  CALVARY 

Dealing  with  the  people  who 
were  actually  involved  in 
Christ's    crucifixion,    W.    E. 
Songster  draws  memorable  and 
provocative  insights  for  the 
Lenten  season.  A  timely  spirit- 
ual experience  for  all 
Christians.  $2 

THE  CRUCIBLE 
OF  REDEMPTION 

These  eight  stringent  and 
sometimes  shocking  Easter  mes- 
sages take  Easter  out  of 
its  traditional  garb  and  help 
restore  its  vitality  as  the 
essential  affirmation  of  a  valid 
Christian   faith.    Corlyle 
Marney.  $2.25 


WORLDLY  HOLINESS 

Based  on  the  famous  prayer 
of   St.   Francis   of  Assisi: 
"LORD,  make  us  instruments  of 
thy  peace,"  these  brief 
meditations  will  enable  today's 
Christian  to  understand  those 
virtues  and  graces  presented  so 
movingly  in  this  beautiful 
prayer.  R.  Benjamin  Garrison. 
$1.95,  paper 

THE  SANCTUARY, 
1972 

This  popular  Lenten  devotional 
booklet  by  Wallace  Fridy 
contains  daily  meditations, 
Scripture  readings,  and  brief 
prayers.  The  theme  for  1972  is 
the  life  and  teachings  of 
Jesus.  Begins  with  Ash 
Wednesday.  15<  each;  $7.95 
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THE  EASTER  STORY 
FOR  CHILDREN 

In  his  first  book  for  children, 
Ralph  W.  Sockmari  explains 
the  life  of  Jesus,  beginning  with 
his  birth  and  concluding 
with  the  Crucifixion  and  Resur- 
rection.   Ages   7-10.    Illustrated 
by  Gordon  Laite.  $2.25 


EASTER:  A  PICTORIAL  PILGRIAAAGE 

Pierre  Benoit,  Elhonon  Hagoloni,  and  Konrod  Leube.  The 
fascinating  commentary  and  photographs — 1 7  full-color  pages  and 
over  60  black-and-white  illustrations — take  the  reader  on  a 
personal  tour  of  the  Holy  Laiid  to  relive  the  last  week  in  the  life 
of  Christ.  Truly  a  book  for  the  family  and  the  church  library,  $7.95 


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Brethren  and  Pacifism 

Dale  W.    Brown 

Brings  a  new  persfjective  to  the  issues  of  war  and  peace 
for  the  Church  of  the  Brethren  at  a  time  when  many  are 
reexamining  what  it  means  to  be  faithful  to  Christ  in  a  time 
of  revolution  and  rapid  change.   $2.00  paper 


Six  Papers  on  Peace 

A  symposium  dealing  with  six  issues  on  peace:  the  Chris- 
tian, the  church  and  war,  international  relations,  violence 
and  nonviolence,  the  Christian's  relationship  to  the  state, 
the  Selective  Service  law,  and  payment  of  taxes  for  war 
purposes.    Seven  Brethren  writers.    $1.45  paper 


The  Christian  Revolutionary 

Dale  W.   Brown 

Dale  Brown  offers  a  theology  with  profound  roots  in  the 
Gospel,  and  at  the  same  time  he  is  sensitive  to  the  current 
movements  of  the  Spirit  in  radical  social  movements.  This 
book  should  be  read  by  anyone  who  continues  to  hope  that 
the  Christian  faith  today  can  respond  to  revolutionary  needs, 
because  the  author  provides  a  firm  basis  for  that  hope.   $2.45 


Peace  Books,    a   series   of   Brethren-authored    teacher's 

guides  for  groups  of  children  and  youth. 

Lefs  Be  Friends  by  Gwendolyn  Miller 

For  use  with  grades  one  and  two.    $1.35- 

So  What  Is  Peace?  by  Angilee  Beery 

For  use  with  grades  three  and  four.    $1.35 

Now,  About  Peace  by  James  McKinnell 

For  use  with  grades  five  and  six.   $1.35  . 

The  Cruel  Choice 

Denis  Gouiet 

The  subordinati'on  of  goods  to  the  good  is  one  of  the  themes 
running  through  this  rich  and  suggestive  discussion  of  the 
ethics  of  development.  Others  concern  power,  participation,' 
the  exposure  of  societies  to  forces  they  cannot  control,  and 
the  inherent  tendency  of  the  rich  to  "domesticate"  the  devel- 
opment of  the  poor.  Readers  may  disagree  with  much  that 
Mr.  Gouiet  says  but  they  will  have  to  think  about  it.    $12.50 

The  Quiet  BatHe 

Mulford  Q.   Sibley 

An    anthology    of   essays    discussing    instances    when    non- 
violent means  have  been  used  to  achieve  desired  ends.  $2.95 


Postage:  20c  first  dollar;  5c  per  dollar  thereafter 
The  Brethren  Press,     1451   Dundee  Ave.,  Elgin,  III.  60120 


0  r    -G.Curt 


—G.  Curtis  Jones 


©©[ml 


Dsl^l^sir^ 


2000:  As  Seen  Through  a  Glass  Darkly.    Contributions  to  the 
winter  issue  of  Brethren  Life  and  Thought  reveal  how  some  "seers"  in 
the  Church  of  the  Brethren  are  envisioning  the  church  in  the  year 
2000.    Ronald  E.  Keener  reports 


JQ     A  Caring  Place  With  a  Common  Cup.   The  Community  of  Christ 
tiie  Servant  began  when  families  banded  together  in  a  new  con- 
gregational model.    Their  experiment  includes  being  open  to  fresh 
kinds  of  ministry  —  notably  Bethany  Seminary  graduate  Gary  Rowe's 
ministry  in  the  arts  and  media,    by  Linda  Beher 

1^     Finding  the  Lost  We  Have  Lost.    "As  human  beings  we  not  only 
lose  the  vital  balance  in  our  relationships,  we  frequently  lose  ourselves 
or  become  lost  in  the  avalanche  of  responsibilities."  by  G.  Curtis  Jones 


^^y     Homecoming.    Vietnam  returnees  face  staggering  problems.    Their 
ctTorts  to  become  human  again  are  portrayed  by  Chaim  Shatan. 
"Can  We  Share  the  Vietnam  Veteran's  Burden?"  is  a  question  asked 
by  Wilbur  E.  Mullen  in  response 


Objectors  Conquered  by  Aliens.    "William  Stafford's  Down  in 
My  Heart  is  one  of  those  rare  books  where  the  story  the  author  is 
telling  is  more  important  than  the  way  he  told  it."  Terry  Pettit 
reviews  the  recent  Brethren  Press  reprint 


hi  Touch  profiles  Mary  Ann  Saylor.  Rosalita  Leonard,  and  Edgar 
Slater  (beginning  on  2 ) .  .  .  .  Oiiiloolc  focuses  on  a  Brethren  evangelism 
congress,  the  resignation  of  a  college  president,  and  congregational 
news  (beginning  on  4).  .  .  .  Take  It  From  Here,  by  Glee  Yoder,  has  a 
new  format  (20).  .  .  .  An  editorial  opens  with  "If  You  Think  You 
Can  Help  Our  World  a  Little"  (24) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 

Kenneth    I.   Morse  /  Features 

ASSISTANT   EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.    121,   NO.   4 


FEBRUARY    15,    1972 


CRF.ril  IS:  Ciovcr.  15  artwork  by  Wilbur  P. 
Bnimb.iii^h:  2  (right)  Don  Honick:  4.  21 
artwork  b\  Ken  Stanley;  5  rourtesv  of  Mc 
Phcrson  Clolicge;  11.  12  ficf I)  Rolx-rt  Srhill/; 
12  fright)  C.arv  Rowe;  13  "1  rnman  Wiles; 
17.  19  Edwarti  Wallowilch;  18  Religious 
News  Service;  21  phf>to  by  Irene  Stack  for 
Tom  Stack  and  A.s.sociates:  "E\en  the  Trees 
.Are  Glad  to  Be  Alive."  banner  by  Linda 
Beher 


MES.SENGFR  is  the  ofTici.nl  public.Ttion  of  the 
Church  of  ihc  Ilrcthrcn,  F.ntercd  as  sccojui- 
class  matter  ,\ug.  20.  1918,  under  .Act  of 
Congress  of  Oct.   17,  1917.    Filing  date.  Oct.  I. 

1971.  Messenger  is  a  member  of  the  Associ- 
ated Church  Prefw  and  a  subscriber  to  Rcli- 
gioiis  News  Service  .Tnd  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  arc  from  the  Revised  St.nndard 
Version. 

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1972,  Church  of  the  Brethren  General  Board. 


i 


NOT  THE  SAME  LANGUAGE 

Referring  to  Ralph  Landes"  letter  (Nov. 
15)  regarding  our  moderator's  language  at 
the  National  Youth  Conference:  Let  us  not 
make  a  snap  judgment.  We  of  the  "estab- 
lishment" do  not  always  speak  the  same 
language  as  the  "now"  generation.  Some- 
times I  myself  think  that  the  church  should 
he  "turned  upside  down."  And  some  con- 
gregations will  try  to  shut  up  the  youth 
who  protest.  The  church,  including  the 
Brethren,  seems  to  care  little  for  the  peo- 
ple in  Squattertown  —  they  are  not  our 
kind.  And  we  have  taught  the  young  peo- 
ple to  "Love  thy  (white)  neighbor  as  thy- 
■self."  We  have  quoted,  "Love  your  ene- 
mies," and  then  we  are  happy  that  Chris- 
tians kill  Christians  or,  worse  yet,  kill 
pagans,  depriving  them  of  the  opportunity 
to  know  Christ.  I  am  sure  our  moderator  is 
truly  Brethren;  and  if  we  misunderstand,  it 
may  be  he  will  explain  this. 

Alfred  Alling 
Cahool,  Mo. 

A  SIGN   OF  HOPE 

Thank  you  for  printing  the  "Statement 
Regarding  Abortion"  (Jan.  1),  a  sign  of 
hope  that  the  servants  of  God  are  finaJly 
willing  to  face  up  to  a  very  fundamental, 
basic  issue  in  human  life. 

Could  it  be  the  situation  has  been  brought 
about  by  the  unloving  attitude  of  the  Chris- 
tian community?  Some  Christians  have 
been  heard  to  rejoice  that  cigarette  smokers 
were  to  be  punished  by  lung  cancer.  Some 
have  rejoiced  that  "immoral"  people  "got 
caught"  with  no  compassion  for  the  innocent 
baby  that  was  supposed  to  be  the  means  of 
punishinent. 

Has  research  been  done  on  the  possible 
permanent  damage  to  the  unborn  child  by 
the  tnother's  mental  and  emotional  attitude 
during  pregnancy?  Could  this  account  for 
many  who  are  unable  to  feel  accepted  by 
their  fellowman  and  God? 

What  have  we  done  to  make  abortions 
unnecessary? 

I  pray  that  all  will  be  willing  to  push 
human  desires  aside  and  allow  God  to  lead 
us  in  our  decisions. 

Dorothy   Naracon 
North    Liberty,   Ind. 

FOR   FURTHER   READING 

In  "More  Than  Just  a  Man"  (December) 
Evelyn  Frantz  writes,  "[Jc.sii.s-  Christ  Siipcr- 
sltir]  ends  with  the  burial  in  the  garden; 
there's  no  hint  of  the  resurrection,  the 
atonement,  or  Jesu.s'  foreknowledge  of  com- 
ing events."  In  answering  Simon  Zealotes, 
Jesus  says:  "While  you  live  your  troubles 
are  inany,  poor  Jerusalem  /  To  conquer 
death  you  only  have  to  die  /  you  only  have 


I 


Pc 


(Q)[n]( 


to  die."    This  statement  tells  what  his  death 
was  all  about. 

As  far  as  Mrs.  Frantz'  claim  that  Webber 
and  Rice  are  trying  to  show  that  Jesus  was 
just  a  man,  Tim  Rice  says,  "We  just  tried  to 
tell  a  story.    It's  a  fantastic  story." 

One  part  of  her  article  asks,  "Why  do 
Herod  .  .  .  and  Pilate  .  .  .  become  hyster- 
ical when  confronted  with  Jesus'  more-than- 
human  dignity,  with  that  terrible  silence  that 
forces  them  to  face  the  truth  they  cannot 
stand?"  Herod  was  convinced  that  Jesus 
was  not  the  lord,  and  Pilate  gave  in  to  the 
crowd's  demand  that  he  crucify  Jesus. 

I  suggest  that  Evelyn  Frantz  read  the 
article  by  Maynard  Shelly,  "The  Superstar 
Who  Was  Jesus  Christ"   (Oct.   15). 

Thomas  A.  Daugherty 
Fostoria,  Ohio 

ON   VIETNAM 

To  Brother  Robert  S.  Zigler  ("In  Touch," 
December)  I  would  like  to  put  one  ques- 
tion: What  evidence  has  he  that  the  Viet- 
namese people  wish  the  U.S.  government  to 
have  a  hand,  strong  or  weak,  in  their  coun- 
try? I  would  disallow  all  invitations  ex- 
tended by  the  government  in  Saigon,  for 
that  government  does  not  represent  the  peo- 
ple (the  recent  elections  notwithstanding). 
I  would  also  disregard  personal  assurances 
offered  in  English,  because  English-speak- 
ing Vietnamese   have   become   "decultured." 

From  almost  three  years'  experience  in 
Vietnam  I  can  say  that  most  of  the  Viet- 
namese are  quite  cynical  about  the  U.S. 
government  presence,  military  and  civilian, 
in  their  country.  They  understand  its  task 
to  be  the  nurture  of  its  own  child,  the  gov- 
ernment in  Saigon,  They  see  the  resources 
of  the  U.S.  government  as  a  major  boon 
to  those  who  are  in  a  position  to  gain  per- 
sonally through  graft  and  corruption. 

This  situation  is  not  to  be  remedied  by 
placing  more  qualified  persons  in  AID.  since 
it  derives  directly  from  the  U.S.  policy  of 
supporting  an  opportunist  government  in 
Saigon.  Therefore,  witnessing,  expression 
of  views,  and  affecting  decisions  must  be 
done  in  Washington  to  the  point  of  securing 
a  U.S.  withdrawal  from  Vietnam,  thus  en- 
abling the  Vietnamese  to  establish  their 
own  government. 

I  heartily  agree  with  Brother  Zigler  that 
there  continues  to  be  a  place  for  able,  com- 
mitted foreigners  throughout  Vietnam.  But 
until  such  time  as  the  Vietnamese  are  able 
to  determine  their  own  destiny,  these  people 
dare  not  be  associated  with  the  U.S.  govern- 
ment if  they  hope  to  participate  in  the  mas- 
sive attack  over  the  long  haul. 

Dennis  E.  Metzger 
Tarn  Ky,  Vietnam 


COVERED   EVERY  PAGE 

The  Christmas  issue  of  Messenger  is 
terrific.  I  could  not  lay  it  down  until  I  had 
covered  every  page.  ...  It  is  a  pleasure  to 
thank  people  for  a  work  such  as  you  have 
done. 

R.  E.  Mohler 
McPherson,   Kans. 

AN   INVITATION 

Going  to  Annual  Conference  at  Cincin- 
nati? You  are  invited  to  worship  at  Strait 
Creek  church,  one  mile  north  of  Camp 
Woodland  Altars  on  Ohio  41,  one  and  a 
half  hours  east  of  Cincinnati.  The  church 
is  about  twenty  miles  west  of  US23,  or  six- 
teen miles  south  of  US50.  It  is  thirty  miles 
north  of  US52.  This  is  a  small  rural  church 
at  the   foot  of  the   Appalachian   Highlands. 

If  people  of  Strait  Creek  may  be  of  serv- 
ice to  you,  please  contact  Mrs.  Kenneth 
Blackburn,  Route  4,  Box  112,  Peebles,  Ohio 
45660. 

Glenna  Blackburn 
Peebles,  Ohio 

"WHY    IM   RETURNING   MY   DRAFT   CARDS" 

My  main  objection  to  the  conscientious 
objector  status  is  that  it  is  a  part  of  con- 
scription .  .  .  for  war  and  all  about  war. 
Civilian  and  nonwar-related  work  it  may 
well  mean  for  the  CO  himself,  but  some- 
one else  is  channeled  to  go  to  war  in 
his  place.  The  quota  is  still  filled.  All  the 
I-O  classification  does  is  to  allow  the  ob- 
jector himself  to  stay  out  of  military  ex- 
cursions he  doesn't  care  to  involve  himself 
in;  it  still  allows  military  campaigns  to  con- 
tinue unchallenged,  campaigns  which  cost 
countless  lives,  campaigns  which  I  in  good 
conscience  cannot  assist  ...  by  remaining  a 
registered  member  of  any  such  war  machine. 
I  must  make  a  commitment  aiiciinst  war,  not 
just  against  my  own  involvement  in  it.  .  .  . 

I  have  no  objection  to  civilian  CO  work 
in  and  of  itself.  Friends  of  mine  are  doing 
some  very  worthy  things  for  humanity  while 
fulfilling  their  alternative  service.  But  that 
word  alternative  —  in  lieu  of  military  serv- 
ice —  is  the  clincher.  Any  service  that  I 
do  during  my  life  should  not  be  service 
done  as  an  "alternative"  to  "service"  done 
by  others  which  I  wholeheartedly  see  as  un- 
just and  immoral.  I  would  hope  that  my 
whole  life  might  be  lived  in  servitude  of 
sorts.  .  .  . 

I  admit  without  question  that  Christ 
taught  nonresistance  to  evil,  but,  in  the 
words  of  the  late  A.  J.  Muste,  "Nonresist- 
ance to  an  evil  should  not  mean  cooperation 
with  it."  .  .  . 

Daniel  K.  Stern 
Tonasket,  Wash. 


An  important  service  is  provided  by  a 
sister  periodical.  Brethren  Life  and 
Thought,  in  focusing  its  Winter  issue  on 
the  Church  of  the  Brethren  in  A.D. 
2000.  That  is  only  one  generation 
away,  as  M.  R.  Zigler  notes  in  an  up- 
coming Messenger  interview. 

I  A    partial    look    at    what    the    BLT 

writers  see  ahead  for  the  church  ap- 
pears on  page  8.  Readers  may  want  to 
obtain  the  entire  special  issue  to  view 
the  prognosis  as  others  see  it. 

The  business  of  future-casting  is  he- 
coming  increasingly  significant,  espe- 
cially as  new  approaches  are  utilized  in 
drawing  input  from  many  sources  to- 
gether. The  awesome  fact  is  that  hu- 
man intervention  in  such  areas  as  mo- 
lecular biology  and  genetics  engineering 
is  raising  unprecedented  moral  ques- 
tions. What  is  at  stake  ultimately  for 
the  church,  for  the  family,  for  work, 
for  the  nation-state,  for  all  social  insti- 
tutions is  a  matter  that  earnestly  needs 
study. 

Several  weeks  ago  two  Messenger 
staffers  heard  futurist  Warren  L.  Ziegler 
appeal  to  the  church  "to  invent  its  own 
future,"  as  opposed  to  following  a  pre- 
ventive or  adaptive  stance,  beginning  by 
formulating  goals  on  what  is  intended 
to  happen.  "Intentionality  has  some- 
thing to  do  with  religion,"  Dr.  Ziegler 
said;  "it  is  very  different  from  mere 
expectation." 

To  the  extent  that  the  church  can 
shape  that  which  it  is  to  become,  and 
be  shaped  by  the  living  spirit  and  the 
tradition  which  guide  it.  Messenger 
seeks  to  be  a  part  of.  Against  such  a 
background  it  is  appropriate  that  we 
begin  now  to  assess  what  we  ought  to 
be  30  years  hence. 

Nonstaff   writers    in    this    issue    are; 

—  G.  Curtis  Jones,  author  of  several 
books  and  minister  of  the  Woodland 
Christian  Church,  Macon.  Georgia. 

—  Chaim  Shatan,  M.D.,  director  of 
the  post-doctoral  psychoanalytic  clinic 
of  New  'York  University.  | 

— Glee  Yoder,  curriculum  writer, 
McPherson,  Kansas. 

—  Terry  Pettit,  Brethren  N'olunteer 
Service  worker,  Elgin,  III. 

The  Editors 


215-72    messenger    1 


Mary  Ann  Saylor:  Nursing  in  India 


Mary  Ann  Saylor,  a  registered  nurse 
in  India's  Dahanu  Road  Hospital, 
found  one  of  her  biggest  adjustments 
to  be  the  nonexistence  of  disposable 
items  in  health  care. 

"Even  in  Kentucky  [where  she  had 
midwifery  training]  everything  from 
enema  cans  to  syringes  and  delivery 
sheets  were  disposable,  but  here  there 
is  nothing  disposable,  not  even  a 
paper  towel  to  wipe  off  a  messy  table. 
Not  only  that,  but  the  hospital  per- 
sonnel even  make  the  cotton  balls 
and  bandages." 

Despite  such  adjustments  to  her 
work  and  to  rural  Indian  life,  IVIiss 
Saylor,  24,  has  been  experiencing 
her  assignment  with  sharp  enthusiasm 
and  interest.  The  daughter  of  Mr. 
and  Mrs.  Eli  W.  Saylor  of  Elizabeth- 
town.  Pa.,  she  is  a  member  of  the 
Chiques  Church  of  the  Brethren. 

She  worked  at  the  Rural  Service 
Center  at  Anklesvar  as  well  and  dis- 
covered that  persuading  people  to 
change  eating  habits,  sanitary  con- 
ditions, and  crops  which  will  improve 
the  diet,  is  not  a  very  easy  job. 

In  her  village  work  she  found  that 
cow  dung  is  scattered  by  hand  for 
field  fertilizer,  mixed  with  mud  to 
coat  the  walls  and  floors  of  the 
houses,  used  for  cooking  fuel,  applied 
on  the  head  for  certain  illnesses,  on 


wounds,  and  on  the  cord  of  newborn 
babies. 

"Since  the  causative  organism  of 
tetanus  is  found  in  horse  and  cow 
dung,  there  is  a  constant  exposure  to 
it,  and  this  increases  the  necessity  for 
the  immunization  against  tetanus," 
she  relates. 

Work  among  the  villages  has  been 
especially  meaningful  to  her  and  has 
helped  her  in  learning  the  Gujarati 
language.  "It  must  be  absolutely 
terrible  to  become  ill  in  some  of 
these  villages.  If  money  is  available 
to  go  to  the  doctor,  it  means  a  long 
walk  or  a  bumpy  ride  in  the  ox  cart 
and  then  riding  on  the  overcrowded 
bus.  This  is  not  very  much  fun  when 
one  is  healthy;  what  must  it  be  like 
when  one  is  ill?"  With  language  pro- 
ficiency, she  will  soon  begin  the 
training  of  Indian  nurses  at  the  hos- 
pital. 

Still,  despite  having  to  sleep  under 
a  net  to  ward  off  mosquitos,  rats,  and 
snakes,  the  shock  of  seeing  small 
children  die  of  malnutrition  for  lack 
of  education  about  proper  diets,  and 
observing  Bombay's  beggars  and 
disfigured  on  the  streets,  cultural 
readjustment  has  been  minimal 
for  Miss  Saylor.  It  seems  obvious 
in  her  remark  that  she  feels  she  is 
"where  God  wants  me  to  be." 


IIT« 


Rosalita Leonard:  Anev, 

i 

"People  have  a  stereotype  of  work- 
ers in  the  Woman's  Christian  Tem- 
perance Union:  the  'little-old-ladies- 
with-hatchets'  stereotype.  But  we 
weren't  the  ones  with  the  hatchets!" 

Rosalita  Leonard  is  determined 
to  combat  stereotypes  in  her  job 
with  the  WCTU  as  national  general 
secretary  of  the  Youth  Temperance 
Council.  The  twenty-seven-year-old 
Juniata  College  graduate  and  former 
missionary  points  to  the  negative 
image  of  the  WCTU  as  another  kind 
of  stereotype.  "We  do  have  a  positive 
program  —  as  shown  by  our  materi- 
als." She  recounts  as  an  example  the 
organization's  historic  concern  for 
drug  abuse,  and  its  emphasis  on 
"living  without  crutches." 

"We  work  for  the  prevention  of 
the  use  of  alcohol  —  admittedly  that 
sounds  negative.  But  we  believe  that 
nothing  ought  to  hinder  the  natural 
abilities  we  are  given." 

Rosalita  resists,  too,  the  image  of 
humorlessness  sometimes  associated 
with  groups  with  a  cause.  "You  have 
to  have  a  sense  of  humor  to  live  in  a 
museum,"  she  laughs.  And  she 
means,  literally,  a  museum  —  Willard 
House,  home  of  the  world  WCTU's 
founder.  "My  room  was  opened  for 
tours  during  the  world  convention. 
About  900  people  inspected  it!" 

Rosalita's  responsibilities  in  her 
post  at  the  Evanston.  111.,  headquar- 
ters of  the  WCTU  include  designing 
youth  program,  preparing  a  bi- 
monthly bulletin  for  youth,  and  par- 
ticipating in  camp-style  leadership 
training  for  young  persons.  She  acts 
also  as  superintendent  of  the  youth 


2      MESSENGER    2  15-72 


I 


nage  maker 


Edgar  Slater:  From  wigwams  to  high  rise 


branch  of  the  world  WCTU.  Each 
facet  of  the  work  focuses  on  a  three- 
fold task  —  education,  legislation 
and  public  service,  and  public  rela- 
tions. 

She  came  to  Evanston  in  1969 
!  after  a  three-year  math  teaching 
I  adventure  with  the  British  branch  of 
the  Sudan  United  Mission.  "As  a 
1  short-term  worker  I  was  loaned  by 
'the  Church  of  the  Brethren  mission," 
she  explains,  her  eyes  beginning  to 
I  sparkle  mischievously.  "I  spoke 
'American  English  with  a  Pennsyl- 
vania Dutch  accent,  and  my  students 
I  spoke  British  English  with  a  Nigerian 
accent!" 

Since  beginning  her  assignment 
I  with  the  WCTU,  Rosalita  has  been 
named  an  Outstanding  Young  Wom- 
an in  America  ( 1971 )  —  one  of  five 
in  the  Chicago  area  —  and  pursues 
'a  master  of  divinity  degree  at  Beth- 
jany  Theological  Seminary.  A  mem- 
I  ber  of  the  Douglas  Park  Church  of 
the  Brethren,  she  is  president  of  the 
;  local  WCTU  and  treasurer  of  the 
I  county  chapter. 

'     Misinformation,  she  believes,  con- 
;  tributes  to  some  persons'  image  of  the 
Woman's  Christian  Temperance 
'Union.  But  its  roots  in  basic  Chris- 
tian living  and  its  emphasis  on  the 
need  for  an  "unhooked  generation" 
keep  Rosalita  Leonard  challenging 
the  stereotypes. 


Remember  Edgar  Slater,  who  in  1967 
was  the  nation's  oldest  VISTA  vol- 
unteer? And  one  of  the  most  vigor- 
ous? In  1971  he  was  at  it  again, 
racking  up  another  year  with  VISTA, 
this  time  with  a  senior  citizens  action 
center  in  St.  Louis. 

Now  91,  the  former  college  teacher 
and  part-time  minister  in  his  first 
VISTA  assignment  taught  blue- 
print reading  and  home  construction 
techniques  to  the  Crow  Indians  in 
Montana.  In  short,  as  he  put  it,  he 
helped  tribal  members  "to  make  bet- 
ter wigwams."  His  work  in  St.  Louis 
was  to  supervise  the  remodeling  of 
ten  floors  of  an  old  hotel  into  rooms 
and  apartments  for  the  elderly.  Utiliz- 
ing his  engineering  knowledge,  he 
drew  new  blueprints  for  the  floors, 
studied  the  electrical,  air  condition- 
ing, plumbing  and  water  systems  for 
future  renovation,  and  served  as  ad- 
viser to  the  Small  Business  Adminis- 
tration and  as  inspector  for  the  Fed- 
eral Housing  Administration. 

The  Kansas  native  first  studied 
mechanical  engineering  by  mail  or- 
der. Years  later  he  submitted  a 
master's  thesis  on  a  shortcut  method 
of  shaping  steel,  but  it  was  rejected 
by  a  professor  who  thought  his  meth- 
od too  simple.  The  method  is  now 
standard  practice  for  some  difficult 
parts.   In  a  varied  career  he  was  the 
supervisor  of  industrial  education  for 
the  public  school  system  in  Spring- 
field, Mo.,  instructor  in  aircraft  en- 
gine maintenance  in  World  War  II, 
assistant  designer  of  the  first  fully 
electrically  equipped  tractor  ever  put 
into  regular  production,  a  construc- 


tion worker  in  Puerto  Rico,  president 

of  the  Missouri  Industrial  Education 
Association,  engineering  teacher  in 
colleges  for  ten  years,  father  of  three 
sons,  and  part-time  pastor  of  Church 
of  the  Brethren  congregations  in  Mis- 
souri, Illinois,  and  Montana. 

E.xcept  for  his  hearing,  which  be- 
gan to  fail  him  while  working  on 
large  bomber  engines  in  World  War 
II,  Edgar  Slater  still  is  in  good  physi- 
cal condition.   "I've  never  known 
sickness,  except  for  my  stomach."  he 
said.  "It  bothers  me  three  times  a 
day  and  the  only  cure  is  beef  and 
potatoes." 

From  St.  Louis,  where  he  cur- 
rently resides  at  a  YMCA,  Edgar 
Slater  offered  this  reflection:  "Time  is 
life,  and  I  do  not  believe  in  wasting  it 
as  long  as  I  am  in  good  health  and 
have  experiences  to  share  with  others. 
I  hope  there  will  be  another  move 
soon.  While  I  am  not  rich,  I  am  not 
so  much  interested  in  salary  as  in 
service." 

Resourceful  and  indefatigable  as 
he  is,  Edgar  Slater  seems  certain  to 
have  service  still  in  his  future. 


2-13 


MESSENGER      3 


Brethren  evangelism  congress 
is  projected  for  April  1974 

Embracing  the  e\  angelism  thrust  being 
made  by  a  number  of  denominations  in 
the  next  few  years,  the  Church  of  the 
Brethren  will  hold  a  Congress  on  Evan- 
gelism April  18-21,  1974. 

Locating  and  planning  the  gathering 
will  be  the  tasks  of  a  steering  committee 
holding  its  first  meeting  this  April. 

Planners  are  Albert  L.  Sauls.  Wenat- 
chee.  Wash.,  pastor,  and  Jay  S.  Filer, 
Frederick,  Md.,  insurance  executive,  for 
the  E\angelism  Counselors  Team;  Nelda 
Rhoades,  a  preministerial  junior  at  Man- 
chester College  and  a  licensed  minister  in 
the  Eel  River  Church  of  the  Brethren, 
North  Manchester,  Ind.:  and  for  the 
Brotherhood  evangelism  team,  Matthew 

•I* 

M.  Meyer,  Thomas  Wilson,  and  Clyde  E. 
Weaver. 

"Such  a  congress  could  do  a  great  deal 
in  sharing  the  present  enthusiasm  which 
is  growing  throughout  the  churches  and 
across  denominational  lines,"  Mr.  Meyer 
said  of  the  plans  being  shaped. 

"In  such  a  setting,  we  would  celebrate 
the  faith  together,  share  the  latest  materi- 
al, literature,  methods,  and  concepts  of 
evangelism,  and  help  local  churches  de- 
velop an  evangelistic  style  and  spirit." 

The  steering  committee  will  attend  the 
Mennonite  Church  evangelistic  thrust. 
Probe  '72,  in  Minneapolis  April  13-16. 
Not  only  is  the  committee  responsible  for 
the  Brethren  congress,  but  also  for  in- 
volving the  Church  of  the  Brethren  in  the 
interdenominational,  North  American 
effort  called  Key  '73,  a  yearlong  effort  in 
evangelism  training  and  awareness  on  the 
theme,  "Calling  Our  Continent  to  Christ." 
The  Brethren  have  budgeted  S2,500  this 
year  for  Key  '73  support  and  will  prob- 


ably participate  to  the  same  degree  next 
year. 

A  symbol  adopted  by  the  Evangelism 
Counselors  Team  and  Brotherhood  con- 
sultants suggests  the  Great  Command- 
ment and  the  fact  that  God's  love  cradles 
the  whole  world.  In  its  design,  a  blue 
world  is  enveloped  by  four  red  direction- 
al arrows  coming  from  behind  and 
merging  in  front. 

Replacing  Kent  E.  Naylor,  now  on  the 
national  staff,  as  an  Evangelism  Counselor 
is  Mrs.  Marilyn  J.  Koehler  of  Udel,  Iowa, 
a  laywoman  and  student  and  member  of 
the  Fairview  Church  of  the  Brethren. 
Thomas  Wilson  replaces  Stanley  Keller, 
who  took  the  Portland,  Ore.,  pastorate, 
on  the  staff-level  evangelism  team. 

The  15  evangelism  counselors,  repre- 
senting all  parts  of  the  Brotherhood,  are 
giving  leadership  to  evangelism  training, 
witnessing,  and  re'jources  for  congrega- 
tions and  district. 

Ecumenically,  the  National  Council  of 
Churches  is  developing  a  new  unit  called 
Evangelism/Celebration  as  part  of  its  re- 
sponse to  growing  interest  in  evangelism. 

"There  is  a  growing  consensus  that  the 
absence  of  celebration  or  worship  as  the 
heart  of  the  evangelical  experience  has 
perhaps  been  its  greatest  weakness,"  said 
Dr.  Jon  Regier,  NCC  associate  general 
secretary  for  Christian  Life  and  Mission. 

The  new  unit,  emphasizing  communi- 
cation, will  conduct  study  projects,  train- 
ing and  demonstration  programs,  and 
provide  resources  for  worship  and  evan- 
gelism. 

Mid-Atlantic  district  opposes 
junior  ROTC  in  high  schools 

Churches  in  the  Mid-Atlantic  District 
went  on  record  as  opposing  junior  Re- 
serve Officers  Training  Corps  programs 
for  high  schools. 

The  district  conference  said  that  "since 
we  are  stewards  of  God's  gifts  of  money 
and  human  resources,  we  cannot  support 
junior  ROTC  which  is  financed  by  local 
school  money  and  is  controlled  by  the 
military  service. 

"We  cannot  participate  in  a  program 
which  encourages  a  young  man  to  learn 
the  art  of  war,  support  war,  or  participate 
in  war." 

Precipitating  the  resolution  was  the 


proposal  last  spring  at  Smithsburg,  Md., 
for  a  junior  ROTC  program  in  the  high 
school.  Opposing  the  program  and  instru- 
mental in  its  defeat  were  a  number  of 
area  Brethren,  particularly  members  of 
the  Welty  Church  of  the  Brethren  and  its 
pastor  Norman  R.  Cain  (Messenger, 
July  1,  1971). 

Heifers  used  as  a  'sermon' 
for  Thanksgiving  service 

The  Sunday  after  Thanksgiving,  H.  Fred 
Bernhard  brought  his  "sermon"  to 
church  at  the  end  of  a  rope  —  1 1  sweet- 
faced  Holstein  heifers. 

Surprising  his  parishioners  at  the  Oak- 
land Church  of  the  Brethren,  Gettysburg, 
Ohio,  the  pastor  had  three  heifers  brought 
into  the  sanctuary.  Eight  more  remained 
outside. 

In  the  weeks  prior,  the  church's  witness 
commission  had  been  searching  for  posi- 
tive ways  to  show  the  congregation's  wit- 
ness. 

With  only  the  faith  and  belief  that  the 
church  would  come  through  with  a  spirit 
of  thanks-sharing  at  the  Thanksgiving 
service,  Mr.  Bernhard  had  bought  the 
1 1  heifers,  aged  2  to  6  months,  in  the 
name  of  the  Oakland  church. 

Donors  and  feeders  were  asked  for. 
Slowly  at  first  and  then  with  growing 
enthusiasm,  voices  spoke  out:  "This 
family  will  donate  one."  "I'll  donate  one 
and  buy  the  feed  if  someone  will  raise 
it."  "I'll  go  in  with  another  family  (or 
two  or  three)  and  raise  one."  Soon  a  line 
formed  at  the  front  of  the  church  as  the 
church  clerk  attempted  to  record  all  of 
the  offers. 

When  they  were  done  more  than  50 
families  in  the  congregation  had  com- 
mitted themselves  to  raising  33  heifers 
and  two  nanny  goats.  After  18  months  to 
feed-out  the  registered  Holsteins,  they 
will  be  given  to  Heifer  Project,  Inc.,  for 
distribution  abroad.  The  church  will  be 
able  to  send  three  or  four  "cowboys"  with 
the  load  when  they'll  be  delivered. 

The  family  receiving  a  heifer  must  do- 
nate the  first  female  offspring  to  another 
family,  thus  insuring  the  continuance  of 
the  original  project. 

As  one  parishioner  said,  it  may  have 
been  the  best  "sermon"  Mr.  Bernhard 
had  ever  preached. 


4     MESSENGER    2- 1 5-72 


what  is  political  activity 

by  churches?    IRS  drops  hints 

Last  spring  moderator  Dale  W.  Brown 
testified  on  behalf  of  the  Church  of  the 
Brethren  before  the  U.S.  Senate  Armed 
Services  Committee  in  opposition  to  ex- 
tension of  the  draft. 

In  November  the  General  Board  ap- 
proved the  expenditure  of  $5,000  from 
the  Emergency  Disaster  Fund  to  work 
toward  ending  the  Pakistani-Indian  con- 
flict and  achieving  a  peaceful  and 
equitable  political  settlement. 

Do  these  two  illustrations  of  political 
activity  by  the  denomination  place  its 
federal  tax  exemption  in  jeopardy?  By 
some  examples  in  recent  years,  it  might. 

Most  recently,  the  Guild  of  St.  Ives,  a 
group  of  Episcopal  lawyers,  has  high- 
lighted the  issue  in  a  study,  coming  to  the 
conclusion  that  current  tax  laws  give  most 
churches  sufficient  latitude  for  activities 
considered  necessary  to  "social  and 
prophetic  witness." 

But  the  St.  Ives  Guild  feels  that  the 
Internal  Revenue  Service  has  over  the 
past  two  years  narrowly  interpreted  regu- 
lations and  gone  to  excesses  in  "threaten- 
ing" religious  organizations  with  loss  of 
exemption. 

The  exemption  involved  is  from  the 
paying  of  income  tax  on  contributions 


and  other  revenue  used  for  basic  religious 
functions.  The  taxation  of  property  or 
income  not  related  to  religion  is  accepted 
by  most  U.S.  churches.   [Still,  what  con- 
stitutes "relatedness"  is  becoming  an  issue 
in  many  places.  The  United  Methodist 
Church  is  now  in  litigation  over  taxation 
of  its  Nashville,  Tenn.,  publishing  house 
by  local  authorities.] 

The  Episcopal  Church  in  1970  re- 
ceived an  IRS  advisement  that  an  ofi^ering 
to  benefit  student  political  education 
would  jeopardize  exemption.  The  offer- 
ing was  part  of  a  12-point  statement  on  a 
U.S.  crisis  in  which  "public  confidence  in 
our  foreign  policy  is  faltering."  The 
collection  was  canceled. 

In  1969  the  National  Council  of 
Churches  and  the  United  Church  of 
Christ  were  warned  that  testimony  before 
a  congressional  committee  on  broadcast 
license  renewals  might  lead  to  revocation 
of  tax  exempt  status. 

A  bill  now  up  for  Senate  consideration 
—  sponsored  by  Senator  Edwin  Muskie  of 
Maine  —  would  assure  nontaxed  organi- 
zations, including  churches,  the  right  to 
present  congressional  testimony  without 
the  danger  of  forfeiting  exemption. 

On  one  side,  some  feel  that  the  IRS  in- 
volvement represents  legitimate  efforts  to 
police  nonprofit,  nontaxable  groups  under 
Congressional  mandate.   In  1969,  at 
Congress'  prodding,  the  IRS  issued  new 


administrative  procedures  to  check  on 
the  validity  of  tax  exemption  claims. 

Religion  writer  Edward  B.  Fiske  in  The 
New  York  Times  notes,  for  the  other 
side,  "a  simmering  feeling  in  liberal 
church  circles  that  the  Nixon  Administra- 
tion has  adopted  a  policy  of  'intimidation' 
of  groups,  including  churches,  that  dis- 
agree with  its  policies  on  such  issues  as 
the  Vietnam  war  and  civil  rights." 

A  key  paragraph  in  the  St.  Ives  Guild 
document  helps  explain  the  dim  view 
taken  by  Congress  toward  political  activ- 
ity by  any  exempt  group. 

"Since  contributions  to  a  church  are 
deductible  by  the  donor,  the  expenditure 
of  such  contributions  by  the  church  for 
political  purposes  effectively  sidesteps  the 
denial  of  tax  benefit  to  political  activities 
and  would  give  the  church  an  unfair  ad- 
vantage over  other  nonexempt  groups 
whose  views  may  differ  from  the 
churches'  and  who  must  fund  their 
activities  with  after-tax  dollars." 

Under  present  provisions,  exempt  or- 
ganizations are  barred  from  engaging  in 
"substantial"  attempts  to  influence  legis- 
lation or  from  supporting  political 
candidates. 

Yet,  as  the  St.  Ives  Guild  said,  "in- 
creased awareness  of  social  responsibility 
had  led  churches  to  public  positions  on 
issues  of  considerable  political  signifi- 
cance." 


Dr.  J.  Jack  Melhorn  resigns  from  McPherson  presidency 


Noting  the  changing  priorities  of  Mc- 
Pherson College  and  the  need  for  new 
leadership  that  reflects  them,  J.  Jack 
Melhorn  resigned  from  the  college  presi- 
dency Dec.  4.  He  has  held  the  post  since 
August  1965. 

The  college  trustees  have  appointed  a 
search  committee  for  Dr.  Melhorn's  suc- 
cessor, asking  him  to  assist  in  the  search. 
The  resignation  takes  effect  Aug.  31. 

Falling  enrollments  and  increasingly 
tight  financial  resources  over  the  past  few 
years  have  made  fund  raising  an  ever  im- 
portant consideration  for  the  Kansas 
college.  Dr.  Melhorn  has  indicated  pub- 
licly that  his  first  concerns  and  interests 
are  with  administration  and  education. 

"In  addition  to  being  an  able  adminis- 


trator and  an  innovative  educator,  a  pres- 
ident with  exceptional  fund-raising  abili- 
ties is  needed  at  this  time  to  obtain  addi- 
tional gift  support,"  he  said  in  resigning. 

A  number  of  steps  had  been  taken  by 
Dr.  Melhorn  to  improve  the  college's 
financial  standing,  including  holding 
faculty  and  staff  salaries  and  tuition  at 
the  same  level  as  last  year,  increased  re- 
cruiting efforts,  and  institution  of  a  mas- 
ter educational  plan. 

Before  arriving  at  McPherson,  Dr.  Mel- 
horn served  as  chairman  of  the  sociology 
department  and  action  chairman  of  the 
division  of  social  sciences  at  La  Verne 
College  in  California.  He  also  served 
three  terms  as  La  Verne  city's  mayor.  His 
future  plans  are  as  yet  undetermined. 


MESSENGER      5 


Who  then  determines  whether  a  church 
statement,  a  program  or  fund  drive  repre- 
sents "substantiar'  political  activity? 

Then,  too,  is  the  church  lobbying  when 
it  makes  statements  on  Vietnam,  civil 
rights,  or  China?  Though  the  Church  of 
the  Brethren  maintains  a  Washington  rep- 
resentative, it  is  not  registered  as  a  lobby- 
ist. Or  do  such  concerns  fall  within  the 
guarantee  of  freedom  of  religion? 

St.  Ives  Guild  views  the  established 
principle  of  limiting  the  political  activities 
of  exempt  groups  as  sound.  The  problem, 
it  claims,  is  in  the  manner  of  administra- 
tion by  the  IRS  of  the  statute  and  regu- 
lations. 

Churches  that  wish  to  e.xpand  present 
legislative  activities  are  best  advised  to 
establish  separate  organizations,  the  re- 
port says.  One  plea  being  made  is  that  tax 
exemption  not  be  predicated  on  the  ab- 
sence or  presence  of  political  activity. 

Korean  government  expresses 
appreciation  to  Brethren  man 

Darvin  E.  Boyd,  4-H  program  director 
and  agricultural  consultant  for  the  Ameri- 
can-Korean Foundation  in  the  Republic 
of  Korea,  received  the  National  Medal  — 
Order  of  Civil  Merit.  Moknyon  Jang,  one 
of  the  highest  honors  awarded  by  the 
Korean  government.  Mr.  Boyd  and  his 
wife,  the  former  Linda  Stehman,  are 
members  of  the  Lititz,  Pa.,  Church  of 
the  Brethren  and  associated  members  of 
the  Seoul  Union  Church  in  Korea.  He  is 


serving  his  second  year  as  chairman  of 
the  congregation. 

At  30,  Mr.  Boyd  is  the  youngest  person 
to  receive  the  honor.  As  director  of  the 
foundation's  agricultural  program,  he 
has.  since  1966,  trained  Korean  youth  in 
leadership,  citizenship,  service,  earth- 
block  housing,  bench  terracing,  and  the 
care  and  management  of  fruit  trees, 
field  crops,  and  livestock. 

An  eleven-year  4-H"er  in  the  U.S.,  he 
received  the  Pennsylvania  4-H  Achieve- 
ment Award  in  1961.  While  attending 
Delaware  Valley  College  of  Science  and 
■Agriculture,  where  he  obtained  his  degree 
in  animal  husbandry,  he  supported  his 
college  career  with  profits  from  4-H 
projects. 

He  obtained  his  master's  degree  in  pub- 
lic administration  from  Pennsylvania 
State  University.    Mrs.  Boyd  is  a 
graduate  of  Elizabethtown  College.  She 
teaches  fourth  grade  in  the  Seoul-.'\meri- 
can  Elementary  School  for  the  Depart- 
ment of  Defense  Dependents  Schools. 

It  was  his  experience  in  Korea  as  a 
grass-roots  ambassador  of  friendship 
and  goodwill  in  the  International  Farm 
Youth  Exchange  Program  in  1964  that 
took  him  back  to  that  country  to  live  and 
work.  Today,  with  a  strong  interest  in 
youth,  he  sees  the  4-H  program  fulfilling 
a  "key  role  in  the  development  of  the 
rural  areas  in  Korea."  The  Boyds"  own 
commitment  to  their  work  is  illustrated 
in  their  personal  contributions  of  $  1 ,600 
for  se\en  projects  related  to  Mr.  Boyd's 
activities. 


Darvin  E.  Boyd,  right,  and  agriculturc-jorestry  minister  Kim  in  Korean  ceremonies 
6     MESSENGER    2I3-72 


Cooperative  'Christ's  Parish' 
begun  in  Middle  Pennsylvania 

A  new  cooperative  parish  has  been  estab- 
lished in  Southern  Huntingdon  County, 
Middle  Pennsylvania,  involving  the  Rock- 
hill  and  Blacklog  Church  of  the  Brethren 
congregations  and  two  .American  Bap- 
tist congregations. 

The  four-church  unit  is  known  as 
Christ's  Parish.  Pastoral  services  are  be- 
ing given  by  Ronald  A.  Beverlin,  formerly 
Rockhill  church  pastor,  and  Jonathan 
Hunter,  a  Juniata  College  senior,  serving 
as  pastor  and  associate  pastor,  respec- 
tively. 

The  plan  for  ministry  includes  Sunday 
morning  worship  at  each  of  the  churches, 
Mr.  Hunter  in  preaching  ministries  at  two 
of  the  churches  each  Sunday,  Mr.  Bever- 
lin in  administration  and  pastoral  rela- 
tions. A  part-time  secretary  completes 
the  staff. 

Elsewhere  in  congregational  organiza- 
tion. Northern  Indiana  district  conference 
received  into  the  denomination  the  South- 
side  Fellowship,  Elkhart,  in  a  three-way 
relationship  with  two  Mcnnonite  bodies 
and  the  Church  of  the  Brethren. 

The  group  meets  in  the  chapel  of  the 
Associated  Mcnnonite  Biblical  Semin- 
aries. 

In  California,  the  Raisin  City  Church 
of  the  Brethren  has  joined  the  Mcnnonite 
Brethren,  an  option  given  to  them  in  an 
agreement  after  five  years  of  pastoral 
care  by  Mennonite  Brethren  Seminary 
students. 


Few  reasons  for  optimism 
seen  for  Northern  Ireland 

"There  are  no  illusions  that  the  churches 
will  have  a  great  effect  on  the  situation," 
reported  Dale  W.  Ott,  reflecting  on  his 
visit  in  early  December  to  Northern  Ire- 
land. "A  political  settlement  is  impera- 
tive.  But  the  churches  can  help  provide 
a  ministry  and  service  of  reconciliation." 
Mr.  Ott,  Brethren  Service  representa- 
tive in  Europe  and  North  Africa,  was  the 
only  American  among  42  leaders  of  vari- 
ous communions  in  Britain  and  the  con- 
tinent at  an  information  seminar  on  the 
violence  occurring  in   Northern   Ireland. 


I 


I 


(LO[nidl®[r[]Dra 


Bringing  the  group  together  were  the 
Conference  of  European  Churches  and 
the  Irish  Council  of  Churches. 

The  representatives  heard  speakers 
from  all  major  viewpoints  on  the  conflict, 
both  ecclesiastical  and  political,  leaving 
Mr.  Ott  with  the  view:  "None  who  ad- 
dressed us  saw  reasons  for  optimism.  .  .  ." 

One  Methodist  minister,  R.  D.  E.  Gal- 
lagher, saw  some  hope  in  the  hopelessness 
of  the  situation,  believing  that  both  sides 
are  beginning  to  realize  that  if  things  go 
on  as  before,  both  sides  will  lose. 

And  although  the  conflict  continues  to 
polarize  the  Catholic  and  Protestant 
communities,  some  clergy  feel  it  is  forc- 
ing cooperation  within  the  churches 
which  were  not  thought  possible  before. 

On  the  subject  of  the  churches"  recon- 
ciling power,  one  speaker  said,  "We 
Irish  are  basically  a  churchgoing  people. 
Therefore,  clergy  and  lay  leaders  alike 
still  have  considerable  opportunity  to 
touch  the  lives  of  people  at  the  grass 
roots." 

"It  is  most  unfortunate  that  the  strug- 
gle is  still  so  couched  in  the  terminology 
of  the  old  historical  religious  divisions. 
The  decisive  factors  of  today  are  far 
more  sociopolitical  and  economic  than 
religious,"  Mr.  Ott  recounts. 

"The  underdeveloped  and  poor  of  both 
communities  —  Protestant  and  Catholic 
—  are  the  main  victims  of  economic  and 
social  injustice.  Nevertheless,  sharp  re- 
ligious prejudices  persist  and  cannot  be 
dismissed  nor  isolated  from  the  other 
causes  in  the  struggle. 

"Clearly,  the  churches  of  both  confes- 
sions have  failed  in  the  past  to  proclaim 
and  exemplify  fully  enough  the  message 
of  justice  and  reconciliation,"  he  said. 

Mr.  Ott  visited  churches  and  talked  to 
pastors  whose  parishes  are  in  the  heart 
of  the  worst  areas  of  violence.  He  was 
impressed  by  the  relief  and  friendship 
ministries  he  saw  operated  by  churches. 

How  can  churches  outside  Ireland 
help?  Mr.  Ott  is  investigating  the  place- 
ment of  Brethren  Service  volunteers  in 
Belfast  as  youth  and  social  workers.  But 
in  more  general  terms,  when  that  ques- 
tion was  asked  in  Ireland,  the  response 
was,  "Pray  for  our  churches,  our  people, 
and  our  country  that  we  may  find  the 
strength  and  the  faith  to  endure  these 
troubled  times  and  that  we  might  find 
reconciliation  one  with  another." 


THE   PASTORAL   SCENE 


Schoolteacher  William  Rodeffer   be- 


gan part-time  pastoral  work  with  the  Grottoes  church  in 
the  Shenandoah  District  recently.   His  acceptance  of  the 
call  is  one  of  several  in  that  district:  R_.    Thomas  Fralin 
Jr.  goes  to  the  Middle  River  church  in  New  Hope  this 
mon1:h  .  .  .  and  Robert  Rowe   became  associate  pastor  at  Waynes- 
boro while  continuing  studies  at  Eastern  Mennonite  Seminary. 

In  South/Central  District  of  Indiana  William  Ri tchey 
is  resigning  his  pastorate  at  Sweetser. 

The  Mountain  Grove  congregation  at  Cabool,  Mo.,  wel- 
comed new  pastor  Ken  Bumgarner   in  January.  . . .  James  Sim- 
mons  has  resigned  as  executive  director  of  the  Elkhart, 
Ind.,  County  Council  of  Churches  to  become  volunteer  serv- 
ices coordinator  for  the  Elkhart  county  and  city  courts. 

Newly  named  associate  director  for  CROP  in  Iowa  is 
Max  Gumm,  who  will  continue  in  his  pastorate  at  Prairie 
City  on  a  temporary,  weekend  basis. 

Middle  Pennsylvania's  Cherry  Lane  church  has  secured 
the  services  of  a  part-time  pastor,  Galen  Hoover ,  a  licensed 
minister  from  the  Carson  Valley  church. 

Five  persons  were  licensed  recently  to  the  ministry: 
Thurman  Andrews ,  New  Hope,  Ark. ;  James   Beard   and  Ron 
Arnett ,    Eel  River,  South/Central  Indiana;  Charles  Wilson , 
Pleasant  Valley,  Shenandoah;  and  Ron  Nolley ,    Staunton, 
Shenandoah. 

Installed  as  pastor  at  the  Lewiston  Church  of  the 
Brethren  in  the  Iowa-Minnesota  District  was  Herbert  Root , 
formerly  of  Waca,  Texas. 


A   RESOURCE  AVAILABLE  FOR   YOU 


Messenger   staff 


offers  the  Feb.  1  special   issue  on  nonviolence   for  pur- 
chase in  quantity.   With  articles  by  Robert  McAfee  Brown, 
Richard  Bollinger,  H.  Lamar  Gibble ,  Dale  W.  Brown,  and 
Glenn  R.  Bucher,  leaders  and  teachers  may  imagine  a  number 
of  settings  for  its  use  as  a  resource  —  for  example, 
church  school  study,  discussion  groups,  and  draft  counsel- 
ing.  The  cost,  50<?  per  magazine,  will  offset  postage  and 
handling.   Order  from  Messenger ,    1451  Dundee  Ave.,  Elgin, 
111.  60120. 

AFTER  FIFTY   YEARS    . . .    Our  congratulations  go  to 
couples  marking  wedding  anniversaries:  Mr_.    and  Mrs.    Med- 
ford  Neher ,  Pompano,  Fla. ,  fifty- two;  Mr.  and  Mrs .    Clarence 
Dambman ,  Lanark,  111.,  fifty-five;  the  David  Wilsons,    Mo- 
desto, Calif.  ,  fifty-eight;  the  Jessie   S_.    Wines ,  Bridge- 
water,  Va.,  fifty-eight;  the  Galen   Clairs ,    Pearl  City,  111., 
fifty-eight;  the  Peter  Heiseys ,   Neffsville,  Pa.,  sixty-five; 
and  the  Harry  D.    Millers ,   East  Freedom,  Pa.,  sixty-seven. 

ON  CAMPUS    . . .    La_  Verne  College   joins  other  institu- 
tions in  the  World  Campus  Afloat  program  as  the  second 
California  college  to  participate.   The  first  La  Verne 
students  will  join  the  moving  campus  this  year. 

At  Manchester  College   William  R.  Eberly  will  be 
director  of  a  new  program  and  major  in  environmental 
studies ,  an  integration  of  the  natural  sciences  approach 
to  problems  like  pollution  and  use  of  resources. 

2-15-71.'  MESSEKGER   7 


p®(Boail  [r^poFt 


2000:  As  seen  through  a  glass  darkly 


by  RONALD  E.  KEENER 

With  competent  sociologists,  historians, 
scholars,  and  others  in  the  Church  of  the 
Brethren  with  a  worldview,  the  denomina- 
tion appears  to  have  scarce  few  "futur- 
ists" among  its  number. 

At  least  judging  from  the  contributions 
to  the  winter  issue  of  Brethren  Life  and 
Thought,  save  two  or  three  more  notable 
selections,  the  church  has  few  persons 
daring  and  prophetic  enough  to  hazard 
what  the  church  will  look  like  in  the  year 
2000,  the  assignment  undertaken  by 
eleven  writers  in  the  BLT. 

Perhaps  the  problem  is  not  all  theirs. 
Indeed,  who  can  predict  accurately  the 
complexion  of  anything  in  this  world 
given  the  rapidity  of  change.  A  difficult 
job.  Nay,  impossible. 

If  any  single  Brethren  grasped  the  fu- 
ture firmly  in  his  vision,  it  was  Dan  West. 
His  life,  exemplified  in  part  by  Heifer 
Project,  Inc.,  is  one  example.  Yet  in 
1938,  as  Brotherhood  youth  director,  he 
published  a  small  book.  The  Coming 
Brotherhood,  in  which  he  suggests  that 
825  youth,  more  or  less,  with  the  help  of 
selected  leaders  could  provide  the  dy- 
namic for  building  a  true  social,  ec- 
onomic, and  spiritual  brotherhood.  Still 
his  vision  of  far-reaching  mutual  aid, 
brotherhood  life  insurance  and  credit 
unions,  one  third  of  our  youth  in  volun- 
teer service  (ten  years  before  Brethren 
Volunteer  Service)  have  not  come  to 
pass.  One  writer  suggests  that  we  are 
today  even  more  fragmented  and  polar- 
ized than  we  were  in  1938. 

Yet  the  future  is  worth  pondering, 
much  in  the  fashion  of  an  Alvin  Toffler  in 
Future  Shock.  A  couple  writers  in  BLT 
are  helpful  in  projecting  our  thinking  20 
and  30  years  ahead.  Others  are  more 
myopic  beyond  a  few  years  and  prefer  to 
relate  what  the  church  must  do  to  enter 
the  21st  century  or  how  they  would  like 

8     MESSENGER    2! 3-72 


to  see  the  church  in  2000,  rather  than 
what  it  will  be  like  —  however  difficult 
that  chore  may  be. 

For  Pittsburgh,  Pa.,  pastor  R.  Russell 
Bixler,  church  life  in  the  year  2000  is  a 
moot  question.  "The  year  2000?  I  hon- 
estly believe  that  my  Lord  Jesus  Christ 
will  have  returned  before  that  date,"  he 
says. 

"Thus  I  have  a  tingling  expectancy 
about  the  year  2000.  Jesus  refused  to 
provide  dates  but  he  did  picture  ample 
signs  of  his  imminent  return.  And  the 
imminence  of  those  signs  can  be  easily 
discerned  by  any  honest  inquirer." 

The  task  for  Brethren  in  the  remaining 
years,  as  Mr.  Bixler  sees  it,  is  to  remain 
obedient  to  the  New  Testament  scrip- 
tures. He  suggests  that  Brethren  are  not 
always  making  Jesus  "excitingly  central" 
in  their  lives.  "We  must  discover  him 
soon,  or  the  Church  of  the  Brethren  will 
literally  disintegrate,"  he  says. 

Indeed,  the  very  existence  of  the 
Church  of  the  Brethren  in  the  year  2000 
was  seldom  questioned  by  the  contribu- 
tors. The  possibility  of  a  more  narrowed 
geographic  concentration  and  fewer  num- 
bers in  the  church  was  suggested,  though, 
by  one  writer. 

But  assuming  a  continuation  of  the 
church  in  some  form,  what  shall  be  its 
focus  and  mission  in  30  years?  Annual 
Conference  moderator-elect  Dean  M. 
Miller  suggests  some  interesting 
prospects: 

U^  Congregational  experiences  in  New 
Testament  "gifts  of  the  Spirit,"  with 
anointing  services  becoming  frequent. 
"In  some  areas  surgery  is  performed  by 
Spirit-filled  healers,  using  only  their  hands 
as  instruments." 

I/'  Messenger  as  an  audio-visual  kit 
that  monthly  brings  cassettes,  films,  and 
the  printed  word. 

ly*  Half  of  Brethren  congregations  in 
dual  alliances  with  other  denominations, 
caused  by  dwindling  finances,  pastoral 
supply,  and  rural  population. 


!>*  An  increased  freedom  in  form  of 
congregational  organization,  with  more 
house  churches  or  task  groups. 

i/^  Some  congregations  almost  e  itirely 
made  up  of  youth  and  young  adults. 

l^  A  denomination  of  300,000,  g-owth 
engendered  by  a  new  felt  identity  and  the 
dual  thrusts  for  spiritual  power  and 
human  power. 

V*  Mortgaging  of  church  buildings  and 
land  in  order  to  begin  new  service  projects 
and  mass  media  evangelism. 

i^  Emphasis  on  prophetic  and  servant 
ministries  in  the  community. 

Mr.  Miller  also  sees  tightening  govern- 
mental restrictions  on  the  church,  as  it 
attempts  to  counter  the  church's  prophetic 
stance.  He  sees  government  requiring 
quarterly  reports  on  congregational  activ- 
ities, scrutinizing  national  staff  itineraries, 
infiltration  of  Annual  Conference  by 
informers. 

Annual  Conference  has  been  moved  to 
Cincinnati,  Ohio,  in  the  year  2000  from 
Atlantic  City,  N.J.,  with  a  government 
prohibition  on  conventions  on  the  eastern 
seaboard.   Population  growth  has  over- 
taxed air  and  water  purifiers  and  further 
migrations  to  the  east  are  being 
discouraged. 

Mr.  Miller  sees  the  1971  National 
Youth  Conference  as  setting  the  tone  and 
articulately  addressing  the  denomination 
that  was  to  lead  to  a  deepened  unity  in  the 
church  30  years  hence. 

He  sees  the  Holy  Spirit  more  clearly 
involved  in  "a  new  freedom  to  have  and 
to  express  deep  emotional  experiences  in 
the  gatherings  of  Brethren.  There  is  a 
new  sense  of  joy  and  hope  among  these 
Christians  who  seem  to  be  convinced  that 
God's  kingdom  will  be  more  visible  in  this 
new  millennium,  and  that  with  new  recep- 
tivity to  spiritual  phenomena,  the  world 
may  yet  experience  the  peace  that  was  so 
elusive  in  the  twentieth  century."  Gifts 
of  tongues  and  of  healing  are  no  longer 
ridiculed  and  a  new  interest  is  found  in 
"psychic  phenomenon  and  the  reality  of 


I 


communication  not  restricted  to  the  five 
senses." 

In  the  21st  century,  forecasts  Mr. 
Miller,  "the  role  of  biblical  interpretation 
shifted  from  trying  to  demythologize  the 
miracle  stories  to  the  endeavor  to  see  the 
biblical  records  as  evidence  of  God's  pow- 
er at  work  in  ways  that  we  are  only  be- 
ginning to  understand." 

With  a  new  openness  within  the  church, 
a  revitalized  theology  of  the  Holy  Spirit, 
a  radical  Christian  discipleship,  and  "the 
exploration  of  inner  space  with  the  same 
curiosity  and  commitment  that  led  to 
ventures  beyond  planet  earth,"  the 
Church  of  the  Brethren  prospered. 

Still  Mr.  Miller  sees  30  years  making 
little  difference  in  some  issues  as  the 
church  continues  to  consider  the  future  of 
Bethany  Seminary,  the  involvement  of 
Christians  in  genetics  and  abortion,  the 
role  of  youth  in  the  church,  and  relations 
of  overseas  churches  to  U.S. 
congregations. 

Less  gentle  and  optimistic  about  the 
future  of  the  Church  of  the  Brethren  is 
William  G.  Willoughby,  philosophy  and 
religion  department  chairman  at  La  Verne 
College  in  California. 

He  believes  for  example  that  "except 
for  scattered  churches  with  great  tenacity 
or  with  unusual  pastoral  or  lay  leadership, 
there  will  not  be  much  membership  of  the 
church  west  of  the  Mississippi  and  south 
of  the  Ohio.  .  .  .  Barring  defections, 
mergers,  or  reversal  of  trends,  the  church 
will  drop  in  membership  by  the  year  2000 
to  approximately  150,000." 

Citing  six  demographic  and  other  fac- 
tors in  his  presentation,  which  reflect 
careful  reflection  and  research,  he  notes 
too  that  "the  future  of  the  church  is 
bound  to  the  reproduction  rate,  which  will 
drop  rather  than  rise."  He  opines  that  the 
trends  will  continue  and  perhaps 
accelerate. 

Dr.  Willoughby  ties  the  future  of  the 
church  to  the  social  and  political  condi- 
tions within  the  nation  and  believes  that 
an  era  of  comparative  peace  is  required 
for  Brethren  survival. 

In  such  a  setting,  "the  government  will 
strongly  encourage  a  culture  church  and 
will  use  strong  pressures  against  prophetic 
denominations  ....  Church  membership, 
except  in  the  culture  church,  is  likely  to 
decline  as  it  already  has  in  Europe." 
Church  membership  may  drop  from  a 


high  of  63  percent  of  the  population,  re- 
corded in  1968,  to  15  or  20  percent  in 
2000,  he  says. 

Of  six  options  open  to  the  Brethren, 
from  retreating  into  the  past  (character- 
ized, he  feels,  by  the  Brethren  Revival 
Fellowship),  to  merger  (which  to  him  is 
not  a  live  option  in  this  century),  to 
fragmentation,  he  chooses  "a  kind  of 
adaptation  to  change." 

Decisions  will  be  made  in  the  years 
prior  to  entering  the  third  millennium 
that  will  cause  a  much  smaller  denomina- 
tion to  "seek  to  conserve  her  heritage  at 
the  same  time  she  is  attempting  to  fulfill 
her  mission  in  a  technetronic  world." 

In  this  church  of  the  future,  he  sees: 

\^  A  smaller  national  headquarters 

i^  A  more  regional  church,  with  few 
churches  in  the  west  and  south 

v^  Increased  giving  per  congregation 
and  an  increased  percentage  to  outreach, 
with  emphasis  on  community  and  area 
needs,  less  to  national  and  international 
programs 

\^  Use  of  mass  media  technology  in 
worship  and  church  administration 

I/"*  Use  of  lay  persons  in  worship  and 
preaching  and  pastoral  duties 

\^  Taxation  of  church  property,  en- 
couraging more  yoked  churches 

\^  A  fuzzying  of  denominational  lines 
as  ecumenism  at  the  grass  roots  takes 
hold. 

"The  'main-line'  denominations  will  be 
'one  in  the  spirit,'  at  least  so  far  as 
refractory  human  nature  will  permit,  and 
will  be  functionally  unified  in  operations. 
Baptism  or  confirmation  will  be  a  rite  of 
entrance  into  'universal  membership" 
recorded  in  a  central  computer.  The 
Church  of  the  Brethren  will  maintain  a 
superficial  identity,  but  for  no  imperative 
reason,"  Dr.  Willoughby  surmises. 

He  sees  Bethany  Seminary  as  becoming 
"even  more  indispensable  to  the  life  of  the 
church  as  it  devotes  much  of  its  resources 
to  training  lay  people  in  specialized  voca- 
tions.  .  .  .  Whatever  its  future  shape,  the 
seminary  will  provide  a  dynamic  leader- 
ship to  the  church  for  the  next  thirty 
years  —  at  least." 

With  greater  educational  effectiveness 
in  the  year  2000,  he  sees  children  and 
adults  better  educated  in  their  Christian 
faith  than  in  previous  generations. 

And  in  the  area  of  personal  faith.  Dr. 
Willoughby  forecasts  that  "'there  will  be 


much  more  intensity  in  worship  experi- 
ences, and  considerable  exploration  of 
mystic  possibilities.  A  new  confidence 
and  self-esteem  will  be  the  mark  of  the 
Christian,  for  all  around  him  the  frantic, 
technological  society  will  bear  the  scars 
of  alienation  and  secular  despair.  There 
will  be  a  shift  in  theology  from  Barthian 
transcendence  to  Process  immanence,  and 
harmony  with  rather  than  dominion  over 
nature  will  be  the  emphasis." 

But  beyond  what  may  be  —  an  adap- 
tation to  change  by  the  church  —  Bill 
Willoughby  would  choose  another  option, 
that  the  church  with  God's  help  create 
its  own  future. 

"This  she  could  do  by  constructing 
vehicles  for  carrying  her  heritage,  ve- 
hicles that  would  be  self-renewing,  truly 
anabaptist,  truly  New  Testament,  and 
truly  open  to  the  vision  of  the  Kingdom, 
but  not  sectarian,  not  creedal,  and  not 
authoritarian.  Called  to  'wash  the  feet' 
of  the  world,  the  new  church  would  foster 
fellowship  cells  or  teams  committed  to 
faithful  witness,  service,  or  to  other  kinds 
of  ministry,"  he  says. 

In  such  a  new  church  he  sees  greater 
personal  commitment  and  an  annual  re- 
newal of  membership,  new  fellowship 
groups  along  the  model  of  the  house 
church  and  in  other  forms. 

Bill  Willoughby 's  dream  of  true  broth- 
erhood, as  with  Dan  West's,  may  not 
come  about.  "But  I  dream,  nevertheless, 
of  a  self-disciplined  order  within  Christen- 
dom, one  that  is  not  withdrawn  in  sec- 
tarian, self-righteous  aloofness,  but  one 
that  in  love  and  freedom  will  carry  the 
gift  that  God  has  given  the  Brethren  into 
the  heart  of  Christendom  and  out  into  the 
world." 

Other  contributors  to  the  BLT  issue  are 
Doris  C.  Egge,  Roanoke,  Va.,  Ida  Stude- 
baker  Howell,  Pomona,  Calif.,  Anna  B. 
Mow,  Roanoke,  Va.,  Raymond  R.  Peters, 
Sebring,  Fla..  Graydon  F.  Snyder,  Lom- 
bard, III.,  Larry  K.  Ulrich,  Gaithersburg, 
Md.,  M.  R.  Zigler,  Sebring,  Fla.,  and 
C.  Wayne  Zunkel,  Eiizabethtown,  Pa. 

In  a  rationale  for  extrapolating  the 
future.  Bill  Willoughby  suggests  that  one's 
attempt  to  deal  with  the  future  is  better 
than  to  ignore  it,  for  those  who  do  not 
look  into  the  future  may  lose  a  portion  of 
their  humanity.  So  it  is  with  the  Brethren 
if  they  are  to  find  direction  by  the  year 
2000.    D 


2-I5-' 


MESSENGER 


The  Community  of  Christ  the  Servant: 


A  Caring  Place 
With  a  Cominonl 


by  Linda  Beher 


Mt's  an  unimposing  building.  St.  Luke's 
Lutheran  Church,  its  buff  brick  and  case- 
ment-window architecture  the  marks  of 
dozens  of  suburban  churches  near 
Chicago.   It's  the  other  sign  on  the  winter- 
ragged  lawn  that  arrests,  boldly  lettered 
in  blue  on  white:  Tempor.\ry  Qu.^rters, 
The  Community  of  Christ  the  Serv- 
ant, LcTHER.\N  Church  in  America, 
Experi.ment.\l  Education  Center, 
J.\CK  VV.  Lundin,  Pastor. 

You  do  not  need  to  know  much  about 
the  Community  to  sense  right  away  its 
vitality  and  warmth.   In  space  owned  by 
and  shared  temporarily  with  St.  Luke's, 
office  and  activity  center  spill  delightedly 
into  each  other.  Telephones  ring.  Desks, 
acquired  used  from  a  Chicago  office 
building,  groan  with  the  weight  of  corre- 
spondence and  thick  copies  of  The 
Villaife  Voice.   Free-standing  closets 
bulge  with  liturgical  robes,  reels  of  film,  a 
coffeemaker,  cardboard  boxes  with  sink- 
ing tops,  and  several  large  red  and  blue 
"gutbuckets":  a  ladder  leans  against  the 
wall.  People  drinking  coffee  shout  greet- 
ings and  conversation  to  each  other  over 
the  rhythmic  clack/ thud/clack  of  the 
Multilith  ■ —  nicknamed  The  Monster  by 
the  woman  running  it  —  spewing  en- 
velopes imprinted  with  the  Community's 
address.  Posters  —  "Jesus  taught  adults 
and  played  with  children"  —  signs,  and 


photographs  of  a  Sunday  morning  gather- 
ing paper  the  cement  block  walls. 

On  a  workday  the  larger  space  glows  in 
soft  colors  and  shadows.   Used  variously 
for  the  gathering  of  the  Community  at  the 
Eucharist,  film  and  theatre  workshops 
and  performances,  children's  activities, 
group  meetings,  even  at  rest  it  suggests  an 
absence  of  pretense,  of  piety  about 
"sacred  spaces";  reminds  the  visitor  that 
"this  room  is  for  people  purposes."  Light 
from  pushout  windows  breaks  through 
colored  glass  to  diffuse  to  purples  and 
reds,  greens  and  oranges,  on  the  metal 
chairs  that  form  a  rough  horseshoe 
around  the  platform  on  which  the  altar 
stands.   Balloons  hang  in  clusters  from  the 
altar,  the  music  stand,  the  piano  and 
drums  lurking  in  the  colored  shadows. 
Banners  affirm  that  the  family  is  good, 
that  hope  is  part  of  the  Community,  that 
God  and  love  and  people  are  alive  here. 

You  do  not  need  to  be  long  in  the 
company  of  the  Community's  staff  to 
sense  their  intense  e,\citement  about  what 
they  are  doing.  There  are  warm,  easy 
relationships  between  pastor  Jack  Lundin 
and  Gary  Rowe,  minister  of  arts  and 
media  whose  work  is  partially  funded  as  a 
special  ministry  by  the  District  of  Illinois 
and  Wisconsin  and  the  Parish  Ministries 
Commission. 

At  twenty-six  Gary  comes  well 


equipped  for  such  a  ministry.  Writer  of 
plays  and  poetry,  maker  of  films,  he  was 
graduated  from  Bethany  Theological 
Seminary  in  1970  after  several  years'  con- 
centrated study  in  media.  "If  there  wasn't 
a  class  for  something  I  wanted  to  learn,  I 
devised  an  independent  study,"  he 
laughed.  "I  knew  I  wanted  to  work  with 
people.  And  I  knew  I  wanted  to  do  some- 
thing in  communications  media  and  the- 
atre. The  two  began  coming  together  and 
I  began  realizing  that  maybe  I  could 
accomplish  both  in  a  ministry." 

Gary  can  talk  excitedly  about  the  use 
of  media  like  film  and  video  tapes  to 
transform  persons.  "Persons  can  better 
understand  the  effects  of  media  if  they 
are  involved  in  it  themselves.   And  so 
efforts  like  film  making  can  be  an  educa- 
tional experience."  His  involvement  in 
early  stages  of  the  video  tape  project 
prompted  a  discussion  of  the  kinds  of 
technology  already  available  for  the 
church  to  use  —  "if  it  will  just  use  them!" 
He  sketched  a  church  school  setting  in 
which  children  could  watch  a  program 
created  specifically  for  them  and  recorded 
on  video  tape.  Cassettes  and  equipment  to 
play  them  are  already  on  the  market. 
"Imagine  the  uses  for  video  tape;  an  en- 
tire congregation  could  see  the  highlights 
of  Annual  Conference  without  ever  hav- 
ing to  leave  home,"  Gary  said.  "Or  an 


10      MESSENGER    213-72 


Cnp 


adult  church  school  class  could  be  in- 
volved in  problems  of  biblical  interpreta- 
tion with  professors  at  Bethany  like 
Graydon  Snyder  or  Robert  NefT." 

He  can  talk  persuasively,  too,  about  the 
expanding  use  of  the  arts  in  local  parish 
setting.  "Theatre  and  film  making  are 
ways  of  breaking  down  barriers  to  com- 
munication and  of  overcoming  the  aliena- 
tion persons  feel  from  one  another."    And 
so,  in  addition  to  standard  pastoral  func- 
tions like  counseling  and  assisting  in  the 
liturgy,  he  acts  as  a  resource  person  for 
film  making  workshops;  as  artistic  direc- 
tor of  the  CCS  Repertory  Theatre  Com- 
pany; as  enabler  for  film  seminars. 

The  Community  began  in  1968,  when 
the  Lutheran  Church  in  America  allowed 
for  a  new  experiment  to  take  place.  Sev- 
eral families  banded  together  that  year, 
with  Jack  Lundin  as  pastor,  tired  of 
tyrannical  structures  that  divided  the 
family,  shunting  the  children  off  to  junior 
church  or  a  competitive,  rigid  Sunday 
school;  boxing  the  adults  into  pews  that 
prevent  face-to-face  contact,  and  joyless 
repetition  of  meaningless  liturgy. 

In  their  covenant  the  families  resolved 
to  celebrate  the  Eucharist  each  week  as 
their  central  act  of  faith,  with  the  chil- 
dren joining  the  family  circle  as  recipi- 
ents of  a  baptismal  blessing. 

They  determined  to  experiment  with 


.  an 
udi  uongregation 


215-72    MESSENGER      11 


new  liturgies  and  songs  that  would  help 
them  make  a  festive,  contemporary  state- 
ment about  themselves  as  persons  in 
community. 

They  vowed  to  reenfranchise  persons 
who  have  generally  found  no  place  in  the 
church:  the  artists  and  musicians  whose 
talents  with  modern  graphics  or  whose 
expertise  at  sweet  hot  jazz  never  seemed 
quite  as  acceptable  as  the  fourteenth- 
century  fresco  or  the  music  of  organists 
(with  an  occasional  flautist  or  violinist 
thrown  in,  and  possibly  a  guitarist  for 
Youth  Sunday). 

They  eschewed  traditional  membership 
rolls,  designing  a  short-term,  year-at-a- 
time  covenant  on  the  part  of  all  who  care 
to  partake.  "In  the  corporate  sense,  is  it 
not  healthy  to  allow  the  congregation  to 
die  even  symbolically,  if  not  in  actual 
fact?"  wrote  Jack  Lundin  in  a  paper 
describing  the  one-year  covenant.  "Do 
we  not  hold  tenaciously  to  a  number  of 
practices  which  tend  as  often  as  not  to 
separate  us  from  others  rather  than  bind 
us  together?" 

"We  really  do  go  out  of  business,  liter- 
ally, once  a  year,"  Gary  said.  "If  no  one 
showed  up  the  next  Sunday  to  make  a 
new  covenant,  we'd  be  out  of  work."  And 
when  one  thinks  of  Jesus"  reference  to 
new  wine  in  old  wineskins,  it  all  comes 


together  in  a  sensible  pattern. 

The  families  proposed  that  the  group 
be  characterized  by  little  formal  structure, 
permitting  the  covenantal  membership  to 
confirm  all  the  business  of  the  Commu- 
nity —  from  purchasing  a  typewriter  to 
hiring  a  new  staff  person. 

They  decided  against  getting  into  debt 
for  a  building  which  might  not  meet  their 
requirements  for  flexibility.  And  so  in  the 
beginning  they  met  in  a  barn,  converted 
into  usable  space  by  the  Board  of  Ameri- 
can Missions  of  the  LCA,  owner  of  the 
land.   In  a  short  time  they  will  be  moving 
to  an  office/ hotel  complex  now  being 
built  on  the  barn  site. 

They  agreed  that  the  kind  of  witness 
that  could  come  from  members  of  the 
Community  might  best  be  expressed  in 
"secular"  groups.  And  so  CCS  has  no 
social  action  commission,  no  nurture 
board.   Members  display  their  concerns 
in  those  areas  by  joining  suburban  groups. 
Gary:  "This  idea  gets  members  to  witness 
beyond  the  Community  to  the  commu- 
nity-at-large  in  a  way  that  makes  worship 
not  a  hollow  experience  but  a  real  expres- 
sion of  hopes  and  fears." 

They  aimed  to  open  whatever  space 
they  could  to  groups  in  need  of  a  meeting 
place  or  a  telephone  number  and  mailing 
address,  believing  that  what  a  congrega- 


tion does  with  its  space  ought  to  be  com- 
mensuate  with  its  tasks  as  a  community. 
Disparate  groups  like  the  American  Civil 
Liberties  Union,  a  local  chapter  of 
Homes  of  Private  Enterprise,  and  the 
Du  Page  Ballet  —  altogether  about  twen- 
ty organizations  —  find  a  friendly  home 
at  CCS. 

Mroviding  a  place  for  such  organiza- 
tions sparked  the  birth  of  Suburban 
Training  Center,  housed  at  the  Commu- 
nity but  sponsored  by  Evangelical,  Beth- 
any and  Northern  Baptist  theological 
seminaries.   Students  at  the  Center  — 
recruited  from  sponsoring  seminaries  — 
participate  in  field  work  in  such  nonparish 
ministries  as  legal  programs  and  civil 
liberties  efforts,  fair  housing  groups, 
youth  culture  agencies,  mass  media  proj- 
ects, street  ministries  for  youth,  and 
political  action  groups.  They  engage  in 
study  of  topic  areas  like  Definitions  of  the 
Suburban  Matrix,  The  Dynamics  of 
Social  Change,  and  The  Suburban  Mys- 
tique. They  process  new  concepts  in 
conversations  with  community  leaders 
and  seminary  faculty  members. 

Gary's  investment  in  the  Suburban 
Training  Center  is  heavy.  As  coordinator 
he  develops  curriculum.  Secures  leader- 


Pasinr  Jack  Lundin  in  moments  on  Sunday  mornin/;  when  Community  eni^ages  in  decision  making:  Wednesday  Program,  singing  with  pastor 


ship.  Writes  promotional  brochures.  It's 
the  only  program  of  its  kind  in  the  Chi- 
cago area  —  astonishing  when  Gary  tells 
you  that  the  suburbs  where  the  Center 
and  its  sponsors  are  located  will  he  the 
geographical  center  of  Chicago  in  not  too 
many  years  distant. 

The  Center  provides  a  learning  adven- 
ture for  seminary  students  not  unlike  that 
in  which  the  Community  itself  partici- 
pates. With  faith  that  "learning  is  sheer 
delight,"  members  of  the  Community 
resolved  to  turn  the  rigidity  of  the  tradi- 
tional Sunday  school  into  a  time  for 
children  to  explore  and  to  celebrate  their 
own  gifts.  Christian  education  at  the 
Community  of  Christ  the  Servant,  Gary 
explained,  is  experiential  and  noncom- 
f)etitive,  with  the  leader  a  resource  per- 
son, not  a  curriculum.  "Wednesday  Pro- 
gram for  children  (preschool  to  fifth 
grade)  is  not  just  Sunday  school  on  a 
different  day,"  he  was  quick  to  point  out. 
And  I  was  quick  to  concur;  who  expects 
theatre  games,  creating  buttons,  and 
planting  indoor  gardens  at  Sunday  school 
—  even  if  it  is  on  a  diflferent  day? 

Sixth,  seventh,  and  eighth  graders  with 
their  pastor  plunge  into  all  sorts  of  ex- 
periences "as  a  church."  They  are  ex- 
periences I  would  enjoy:  visiting  a 
synagogue  and  a  Bar-Mitzva;  attending  a 


pop  concert  by  the  Chicago  Symphony; 
flying  over  Chicago  to  sense  how  the  city 
lives  and  organizes;  eating  their  way 
through  five  or  six  ethnic  neighborhoods 
in  the  city;  meeting  and  talking  with 
ex-drug  addicts  at  Grace  Lutheran 
Church  in  Chicago  —  visceral  experi- 
ences that  enable  youngsters  to  respond 
to  their  world  as  Christians. 

The  Plunge  Program  acts  as  a  prelude 
to  the  more  academic  years  of  confirma- 
tion, for  ninth  and  tenth  graders.  "It's 
like  a  book-of-the-month  club;  the  kids 
read  everything  from  Salinger  to  Luther," 
Gary  said. 

And  of  a  Sunday  evening  adults  can 
tune  into  biblical  study  as  it  relates  to  the 
family;  films  as  they  relate  to  Christian 
ethics;  literature  as  it  has  meaning  theo- 
logically; freewheeling  discussions  of 
family  life.  Gary  organizes  the  film  and 
literature  discussions,  with  books  like  The 
Great  Gatsby  and  films  like  Nobody 
Waved  Goodbye  to  enrich  the  dialogue. 


o 


'utside  the  buff  brick  building  which 
temporarily  houses  the  Community,  you 
can  watch  the  city  press  its  way  west.  The 
Illinois  landscape  out  there,  gentle  hills 
and  tree-filled  low  places,  is  all  but  lost 
under  the  gnashings,  scrapings,  and 


fillings  of  bulldozers  clearing  the  land  for 
industrial  parks,  high  rises,  and  more 
houses,  wider  roads  to  hang  out  like 
latchstrings  from  Chicago.  Friends  of 
mine  who  know  the  callous  ways  of  the 
suburbs,  the  prisons  that  can  trap  you 
there,  find  it  hard  to  believe  that  a  caring 
place  like  the  Community  of  Christ  the 
Servant  might  be  able  to  exist  where 
people  regard  other  people  with  detach- 
ment, and  a  friendly  glance  is  not  easily 
come  by. 

"It's  great  that  you  can  be  yourself 
there,  and  feel  accepted  and  acceptable," 
one  told  me.  "But  I  don't  see  what  that 
has  to  do  with  a  relationship  between  you 
and  your  God.  How  does  going  there 
make  you  a  better  person?" 

I  remembered  the  warm  "Peace  of 
Christ  be  with  you"  a  woman  named 
Nancy  had  spoken  as  she  hugged  me;  the 
way  Gary  and  Jack  had  looked  at  the 
children  they  blessed  during  the  Eucha- 
rist; how  the  sweet  bread  had  felt  on  my 
tongue,  and  the  hard  chill  of  the  common 
cup;  the  concern  we  had  shared  for  a 
member  whose  mother  was  ill  and  dying. 

And  I  remembered  what  Jack  had  said 
during  the  act  of  absolution:  "You  are 
free  in  Christ;  live  without  excuses!" 

No  other  explanations  seemed 
necessary.    □ 


Gary:  Helping  district  dream  of  media  uses 


^ 


"It  is  not  unusual  for  the  Parish  Min- 
istries Commission  to  enter  into  con- 
tract with  districts  in  the  Brotherhood 
to  support  a  specialized  ministry"  like 
the  one  which  Gary  Rowe  is  develop- 
ing, according  to  PMC  executive  Earle 
W.  Fike  Jr.  Specifically,  he  said, 
"We're  there  because  the  Community 
of  Christ  the  Servant  is  a  creative  form 
of  congregational  life,  a  new  model 
which  no  one  has  tried  before." 

Illinois-Wisconsin  District  executive 
secretary  Carl  E.  Myers  is  glad  to  talk 
about  Gary's  tie-in  with  the  Church  of 
the  Brethren.  "Gary's  experiments  with 
community  outreach  and  new  educa- 
tional ministries  interested  the  district. 
We  felt  that  here  was  a  creative  guy 
needing  to  experiment  further  with  his 
ideas.  And  we  were  willing  to  say  we'd 
stand  with  him." 

In  his  work  with  the  district  Gary  has 


developed  an  Experimental  Program  in 
Arts  and  Media,  an  umbrella  designa- 
tion which  covers  such  eflforts  as  design- 
ing a  May  1972  workshop  on  the 
church  and  the  arts  and  proposing  uses 
for  video  cassettes  —  in  sum  helping 
district  personnel  dream  of  ways  in 
which  the  church  can  use  media  in  its 
witness  to  the  community-at-large. 

Carl:  "Maybe  the  old  patterns  and 
techniques  are  not  doing  the  job.  Even 
so,  when  the  district  involved  itself  with 
Gary  it  was  not  with  the  proviso  that  we 
wanted  a  specific  product  to  show  for 
our  investment." 

But  there  is  a  product  —  a  person's 
creativity.   And  if  it  is  possible  to 
purchase  that  for  the  purpose  of  devel- 
oping a  significant  ministry,  both  Carl 
Myers  and  Earle  Fike  would  affirm  that 
is  what  the  district  and  Parish  Min- 
istries Commission  have  done. 


2-15-' 


MESSENGER      13 


Finding  the  Lost 


We  Have  Lost 


by  G.  Curtis  Jones 


\V 


hilc  on  an  east  coast  trip  I  lost  my 
plane  ticket.  I  am  not  an  inexperienced 
traveler,  having  circumnavigated  the 
globe  twice  without  losing  anything  ex- 
cept weight,  time,  and  sleep.   But  when  I 
prepared  to  leave  New  York  for  home, 
I  could  not  find  my  ticket.  I  returned  to 
the  motel;  searched  every  inch  of  the 
room;  went  through  luggage  and  clothes 
...  no  ticket.   I  felt  stupid. 

To  this  day  I  have  no  idea  what  hap- 
pened; whether  it  was  dropped,  or  left  on 
someone's  desk  following  a  conference,  or 
taken  by  a  pickpocket.  ,^11  I  know  is 
that  it  disappeared. 

Sooner  or  later  we  all  lose  something  of 
value:  a  key,  wedding  ring,  money,  prop- 
erty, friends.  It  is  a  tantalizing  and 
enervating  experience.   It  spoils  our  day. 
It  disturbs  our  chemistry.  It  colors  our 
responses.  We  return  to  the  scene,  at- 
tempt to  recapitulate  the  event,  rehearse 
our  movements,  and  follow  every  glim- 
mer of  hope  that  might  shed  light  on  the 
mystery  .  .  .  often  spending  more  time  in 
the  search  than  the  value  of  that  which  is 
lost  warrants. 

>^ot  only  do  we  lose  objects  and  things; 
we  lose  our  tempers. 

There  are  two  kinds  of  anger:  that 
which  blazes,  and  that  which  broods. 
Some  people  have  short  fuses  and,  like 
gunpowder,  go  off  quickly.  The  least 
irregularity  or  irritation,  from  breaking  a 
shoelace  to  missing  a  traffic  light,  ignites 
them.  Then  there  are  those  who  remain 
silent  through  conflict,  imaginary  and 
real.  They  do  not  blaze  —  they  smolder, 
sulk,  and  frequently  isolate  themselves. 
They  are  most  difficult  to  reason  with  be- 
cause there  is  little  communication. 

That  which  causes  one  to  explode  in 


anger  may  be  physical,  psychological,  in- 
ternal, or  external.  It  may  emanate  from 
a  bad  tooth,  a  fitful  night's  rest,  a  poor 
liver,  a  misunderstanding,  a  miscarriage 
of  justice,  or  insensitivity  to  need.  What- 
ever triggers  the  reaction,  one  usually  fires 
back,  seeking  to  destroy  the  source  in 
some  type  of  combat,  or  to  escape  to 
some  convenient  emotional  hideout. 

Individuals,  especially  professing 
Christians,  are  challenged  to  discover  and 
maintain  equilibrium.  Dr.  Karl  Mennin- 
ger  calls  it  "'the  vital  balance."  What  does 
this  delicate  term  "equilibrium"  mean? 
It  is  the  concept  of  entropy.  Related  to 
human  behavior,  when  energy  exchanges 
between  two  systems  at  different  tempera- 
tures, according  to  this  law  of  balance  it 
always  flows  from  the  hotter  to  the  colder 
body.  A  measure  of  this  law  is  entropy. 
As  entropy  increases,  chaotic  conditions 
increase.  There  are  points  at  which  the 
exchange  becomes  irreversible. 

The  secret  of  human  behavior,  more 
often  than  not,  is  determined  by  this  vital 
balance.  The  Christian  is  not  expected  to 
be  foam  rubber,  but  to  possess,  like  steel, 
that  quality  of  temper  that  makes  him 
strong,  useful,  and  dependable. 

The  size  of  a  man  can  be  measured  by 
the  size  of  that  which  makes  him  mad. 
Our  Lord  was  not  a  placid  personality. 
He  earned  the  title  of  "meek  and  mild" 
—  yet  as  we  know,  when  such  people  do 
explode,  they  are  most  difficult  to  handle. 
When  Jesus  saw  the  money  game  going 
on  in  the  temple  he  blazed  with  indigna- 
tion and  literally  drove  the  racketeers  out. 

Observing  the  hypocrisy  of  the  Phari- 
sees, Jesus  referred  to  them  as  "white- 
washed sepulchers,"  "brood  of  vipers"  — 
hissing  snakes!  Seeing  Herod's  cunning- 
ness,  he  told  companions,  "Go  and  say  to 


that  fox  .  .  .  ." 

Our  Lord's  anger  was  aroused  not  be- 
cause of  wrongs  done  to  him  but  always 
because  of  wrongs  done  to  God. 

However  we  try  to  control  ourselves, 
now  and  again  we  explode.  We  overreact, 
we  make  statements  for  which  we  are 
sorry,  we  behave  unbecomingly.  When 
we  lose  the  delicate,  vital  balance  in  ex- 
changes with  others,  we  lose  effectiveness 
and  contagion. 

There  is  an  ancient  proverb  which  says: 
"He  whom  the  gods  would  destroy,  they 
first  make  mad." 

The  late  and  beloved  Harry  Emerson 
Fosdick  was  proud  of  his  heritage  and 
parents.   He  once  spoke  of  a  technique 
employed  by  his  mother  when,  as  a  lad, 
he  would  lose  his  temper.   Looking  at  him 
she  would  say:  "Where  is  Harry?  Has 
anyone  seen  Harry?  Go  find  Harry." 

Not  only  children  but  aspiring  adults 
must  daily  seek  to  find  that  which  they 
have  lost  in  their  personalities. 

^s  human  beings  we  not  only  lose  things 
of  value,  we  not  only  lose  the  vital  bal- 
ance in  our  relationships,  we  frequently 
lose  ourselves  or  become  lost  in  the 
avalanche  of  alternatives  and  responsibil- 
ities. 

We  move  from  irritation  to  indiffer- 
ence, to  uncertainty,  to  isolation.  Prob- 
lems emanating  from  economics,  politics, 
ecology,  together  with  personal  choices, 
are  so  overwhelming  that  we  lose  our 
sense  of  direction  and  dedication. 

When  is  a  man  lost?  The  eminent 
William  Ernest  Hocking  described  a  lost 
soul  as  one  who  had  lost  confidence  in 
himself,  the  power  of  belief  in  his  fellows 
and  in  the  universe.  Professor  Arthur 
Holt  expressed  it  this  way:  "A  man  is  lost 


14     MESSENGER    2  lj-72 


(/  f   -G  Cur 


3  Curts  Jones 


when  he  cannot  define  his  present  or  plan 
his  future." 

This  is  a  day  of  lostness.  General  con- 
ditions seem  to  deplete  us  of  spark,  pur- 
pose, and  power.  The  average  person  is  a 
profile  of  dejection  and  fear.  American 
youth  refer  to  themselves  as  "the  lost  gen- 
eration" —  meaning  they  have  inherited 
ambiguity,  confusion,  inconsistency,  and 
are  denied  the  opportunity  to  determine 
their  destiny. 

We  become  lost  in  the  fogs  of  fear, 
anxiety,  worry. 

We  become  lost  in  the  jungles  of  pas- 
sion, hatred,  addiction. 

We  become  lost  in  the  arena  of  polit- 
ical affairs. 

Because  we  lose  confidence  in  ourselves 
and  others,  because  courage  and  integrity 
are  so  easily  misplaced,  we  frequently  be- 
come lost  in  human  relationships  .  .  . 
and  such  institutions  as  marriage,  business 
partnerships,  church  connections  deteri- 
orate and  disintegrate. 

Often  in  our  search  for  independence, 
prominence,  success,  we  lose  ourselves  in 
schedule,  the  organization,  and  daily 
commitments. 

Parents  are  always  in  danger  of  losing 
their  children,  not  only  babies,  but  teen- 
agers. Communications  break  down, 
barriers  emerge.  On  a  college  campus  not 
long  ago  I  asked  a  young  man  of  my  ac- 
quaintance how  his  people  were.  He  re- 
plied: "I  don't  know.  They  never  write." 
On  another  campus  a  girl  declared  she 
could  not  talk  with  her  parents.   Referring 
to  them  as  "plastic  people"  she  said: 
"They  never  have  time  to  listen." 

.Awareness  of  lostness  has  accompanied 
the  human  race.   Man,  at  best,  has  been 
sensitive  to  his  lostness  and  that  around 
him.   Realizing  this  frustrating  reality 


2-15-72    MESSENGER      15 


Jesus  spoke  to  it  in  the  parable  of  The 
Lost  Sheep.  The  stop,-  appears  in  both 
Luke  and  Matthew. 

Luke's  rendering  of  the  account  was 
occasioned  by  the  Pharisees  who  persisted 
in  asking  "why"  he  fraternized  with  the 
wrong  people:  "why"  he  received  sinners. 
The  story  of  The  Lost  Sheep  in  Luke's 
gospel  appears  along  with  stories  of  The 
Lost  Boy.   It  is  an  attempt  to  justify  the 
gospel  against  critics. 

Matthew's  single  account  of  prevailing 
lostness  is  addressed  not  to  Jesus'  oppo- 
nents but  to  his  disciples,  challenging,  in- 
spiring them  to  go  after  the  missing 
brother  with  a  persistence  and  dedication 
comparable  to  that  of  a  shepherd  who 
goes  in  search  of  a  stray  sheep. 

Nowhere  in  the  world  are  shepherds  so 
obvious  and  unique  as  in  the  Judean  hills. 
These  picturesque,  weather-beaten, 
courageous,  faithful  men  moved  Jesus  to 
associate  their  familiar  role  with  that  of 
God.  Jesus  considered  himself  a  shep- 
herd. "For  the  Son  of  man  came  to  seek 
and  to  save  the  lost"  ( Luke  19:10). 

Clearly  the  shepherd  in  the  parable  did 
not  consider  prudence  a  primary  virtue. 
Ninety-nine  percent  is  well  nigh  perfect 
but  he  did  not  play  percentages!  Impru- 
dent or  not,  the  shepherd  was  impelled  by 
an  unshakable  duty  to  take  care  of  all 
his  flock.  So  having  accounted  for  all  ex- 
cept one,  he  went  and  searched  for  the 
lost  until  it  was  found.  And  what  happi- 
ness was  his.  .  .  ! 

This  parable,  you  see,  is  actually  ad- 
dressed to  the  church.  The  Christian  com- 
munity not  only  has  enormous  responsi- 
bility for  unreached,  uncorralled  sheep  — 
peoplel  —  but  also  for  the  tedious  task 
of  keeping  an  eye  on  the  entire  flock, 
making  certain  that  all  members  of  the 
church  are  in  the  presence  and  spirit  of 
the  Master.  By  and  large,  no  institution 
has  a  worse  record  of  looking  after  its 
own  than  the  average  church.  No  won- 
der there  are  dropouts.  We  do  not  con- 
sider very  seriously  one  another's  needs. 
We  are  challenged,  not  to  look  after  our- 
selves for  the  sake  of  looking  after  our- 
selves, but  to  build  oneness,  fellowship, 
and  love  that  in  turn  will  inspire  us  to 


bring  others  into  communion  with  God. 
When  the  church  loses  its  heart,  it  loses 
its  way! 

Church  members  are  involved  in  a  vari- 
ety of  marvelous  undertakings  in  the  com- 
munity. These  are  worthy.  They  are  a 
part  of  our  task,  but  they  are  not  the 
whole  task.  We  give  money,  time,  talent 
to  the  church,  but  we  are  reluctant  to 
engage  in  the  hard  day-by-day  task  of 
keeping  in  touch  with  all  the  flock.  To 
do  so  is  difficult,  enervating  and  dis- 
couraging .  .  .  yet  the  parable  challenges 
the  Christian  to  become  undershepherd 
to  the  Good  Shepherd,  seeking  the  strayed 
and  the  lost. 

Jesus  seldom  used  the  word  "sinner." 
He  preferred  the  word  "lost." 


im  few  months  ago  I  met  an  interesting 
man  who  is  active  in  one  of  the  Metho- 
dist churches  of  Washington,  D.C.  It 
developed  that  his  particular  responsi- 
bility, as  a  member  of  the  congregation, 
was  to  coordinate  the  calling  eff^orts  of 
officers  of  the  church  on  inactive  and 
homebound  members.  Each  officer  of  this 
strong  metropolitan  church  is  expected 
to  make  three  such  calls  a  week,  or  twelve 
a  month.  What  a  specific  implementation 
of  the  parable! 

Like  sheep,  people  become  lost  not 
by  design,  not  because  they  are  bad,  but 
because  they  become  involved  in  their 
own  patch  of  grass  and  nibble  themselves 
out  of  sight.  The  lost  sheep  was  not  bad. 
He  was  simply  lost. 

The  prevailing  point  of  the  ancient 
parable  of  The  Lost  Sheep  is  that  God  is 
Lord  of  the  Lost!  It  speaks  of  a  God 
who  will  not  give  up  on  a  single  soul.  It 
reveals  the  truth  that  man  is  of  absolute 
worth  to  God  and  He  continues  to  seek 
him  in  redeeming  love. 

The  uncomfortable  teaching,  therefore, 
for  the  church  to  which  the  parable  was 
originally  directed,  is  that  the  Christian 
community  is  expected  to  assume  the 
role  of  good  shepherd  in  a  sophisticated 
society.   It  is  just  that  incongruous  and 
that  imperative. 


Back  in  1961  an  unforgetable  experi- 
ence was  that  of  being  guest  for  a  week  in 
the  home  of  the  former  Prime  Minister 
of  Rhodesia,  Garfield  Todd.  This  man  of 
marvelous  bearing,  mental  superiority, 
and  spiritual  sensitivity,  served  as  a 
Christian  missionary  for  more  than  twen- 
ty years  before  entering  politics  in  the 
belief  he  could  do  more  for  the  black 
man  in  this  role.  He  was  so  successful 
that  his  fellow  whites  did  not  send  him 
back  to  office.  When  I  was  there,  Gar- 
field and  Grace  Todd  operated  a  huge 
ranch. 

Among  the  episodes  he  shared  was  his 
account  of  the  most  frightening  experi- 
ence of  his  life  —  that  of  being  lost  all 
night  in  the  jungle.  It  happened  just  after 
World  War  II.  Fencing  wire  was  scarce, 
and  he  had  heard  of  used  wire  for  sale  at 
a  distant  ranch  and  had  gone  to  examine 
it.  Arriving  late  in  the  afternoon  he 
found  the  fence  and  started  to  follow  it, 
examining  its  condition,  and  estimating 
the  cost  of  removing  it,  prior  to  preparing 
his  bid. 

Time  was  later  than  he  realized  and 
suddenly  he  was  enveloped  in  darkness. 
In  following  the  circuitous  path  of  the 
fence  he  had  lost  his  sense  of  direction. 
Now  he  was  alone  in  the  jungle  in  the 
night.  To  survive  he  realized  he  must 
follow  the  fence  and  keep  walking,  for  he 
could  hear  animals  pursuing  him.  He 
reasoned  that  at  some  point  the  fence 
might  reach  a  clearing  where  perhaps  he 
could  gain  his  bearings  .  .  .  better  yet,  it 
might  reach  the  road  and  he  could  be 
rescued  by  his  wife,  whom  he  knew  would 
be  circling  the  jungle  in  the  car. 

After  a  most  horrendous  night  he 
stumbled  into  a  clearing  and  the  road  near 
dawn.  Shortly  thereafter  came  the  lights 
of  a  car.  It  was  Grace.  Exhausted, 
clothes  in  tatters,  body  bleeding,  Garfield 
Todd  dropped  at  her  feet,  rejoicing.  Love 
had  persisted. 

As  love  sought  to  find  its  way  out  of 
darkness,  love  searched  diligently  for  the 
one  in  the  darkness.  The  lost  had 
been  found. 

This  is  the  spirit  of  the  Good  Shep- 
herd. This  is  the  way  of  God.    n 


16     MESSENGER    2\il2 


The  efforts  of  Vietnam  veterans 
to  beconne  hunnan  again 


Hmneeoiiung 


by  Chainn  Shatan 

w^teve  stiffened,  looked  around  fearfully, 
and  thought,  "These  people  all  look  alike. 
How  do  I  know  who's  friend  and  who's 
enemy?"  Then  he  shook  himself,  remem- 
bering: "They  are  all  your  friends.  This 
is  Times  Square,  USA."  Eighteen  months 
after  a  nonpsychiatric  discharge,  follow- 
ing four-year  Marine  combat  duty  in  "the 
Nam,"  Steve  still  suffers  unpredictable 
episodes  of  terror  and  disorientation. 

Coming  around  a  bend  in  a  Washington 
park  path,  Mike  kept  to  the  inside  of  the 
curve  so  that  "hostiles"  would  not  see 
him.  He  has  observed  this  precaution 
automatically  for  five  years  since  his 
service  as  a  medic  in  Vietnam. 

Vietnam  veterans  have  recounted  these 
and  other  sobering  experiences  to  me  and 
my  colleagues  in  "group  rap"  sessions. 
These  meetings  were  initiated  in  1970  by 
veterans  themselves,  either  because  of 
their  distrust  of  "establishment"  psychi- 
atric services,  or  because  their  dis- 
turbances manifested  themselves  too  late 
to  prove  the  "service  connection"  re- 
quired for  VA  treatment. 

Delay  in  the  appearance  of  symptoms 
has  enabled  the  administration  to  claim 
that  the  Vietnam  war  has  produced  fewer 
psychiatric  casualties  than  any  other  U.S. 
war.  Yet,  in  Congressional  testimony. 
Army  consultant  Professor  Gerald  Caplan 
has  corroborated  our  impressions  that  sig- 
nificant numbers  of  Vietnam  veterans, 
especially  those  with  extensive  combat 
experience,  are  deeply  troubled  emo- 
tionally. 

In  the  "group  raps,"  certain  commonly 
shared  concerns  have  emerged.  Since 


2-15 


MESSENGER      17 


Many  vets  feel  deceived,  used, and  betrayed. 

They  carry  the  burden  of  the  war's  unpopularity 


they  do  not  fit  any  standard  diagnostic 
label,  we  refer  to  them  loosely  as  the 
'■post-Vietnam  syndrome." 

What  are  its  basic  themes? 

Easiest  to  talk  about  are  guili  feelings 
for  those  killed  and  maimed  on  both 
sides,  and  preoccupation  with  the  fate  of 
friends  still  overseas.  Often  veterans  ask, 
"How  do  we  turn  off  the  guilt?  Can  we 
atone?"  And  they  provide  their  own  an- 
swer: they  speak  of  "paying  their  dues" 
for  surviving  intact  when  others  did  not. 
TTiey  invite  self-punishment  through  pick- 
ing self-defeating  fights,  through  provok- 
ing near  ones  to  reject  them,  even  through 
a  high  proportion  of  one-car  accidents. 

Another  common  complaint  is  that 
they  have  been  scapegoats.  Many  vets 
feel  victimized,  initially  by  inadequate 
VA  treatment  and  paltr>'  GI  benefits. 
But  soon  their  gripes  encompass  society 
at  large:  they  feel  deceived,  used,  and  be- 
trayed. When  they  see  senior  officers 


exonerated  for  war  atrocities  without 
trial,  they  speak  bitterly  about  the  High 
Command's  impunity.  Meanwhile,  the 
GIs  —  like  the  bearers  of  bad  news  since 
history  began  —  carry  the  burden  of  the 
war's  unpopularity. 

Rage,  the  third  widely  shared  feeling, 
follows  naturally  from  the  awareness  of 
being  duped  and  manipulated.  In  addi- 
tion, counter-insurgency  training  un- 
leashes violent  impulses  against  indis- 
criminate targets.  Once  home,  veterans 
have  great  difficulty  mastering  these  im- 
pulses in  the  face  of  the  ambivalent 
civilian  reception. 


\^omhal  hrutalization.   "You  get 
chewed  up  in  the  Vietnam  war  machine, 
and  get  spit  out  unfeeling.  Then  you  are 
just  the  finger  that  pulls  the  trigger." 
Basic  combat  training  —  "harassing  the 
troops"  in  Marine  jargon  —  promotes 


obedience  through  humiliation  and  mal- 
treatment. Only  one  permissible  outlet  is 
presented  for  the  soldier's  impotent  fury: 
the  dehumanized  image  of  the  "enemy." 
Under  guerrilla  conditions  of  universal 
terror,  this  dehumanization  has  no  clear- 
cut  boundaries.   Hatred  is  then  general- 
ized to  any  Oriental,  and  eventually  to 
any  civilian,  the  more  so  when  the  GIs 
learn  how  expendable  they  are  them- 
selves. Only  after  discharge  do  many 
veterans  begin  to  doubt  the  validity  of 
their  hate. 

Alienaiion  from  their  feelings  and  from 
other  human  beings:  after  systematically 
numbing  their  human  responses,  veterans 
find  it  ditficult  and  painful  to  experience 
compassion  for  others.  Painful  because 
they  must  first  thaw  out  their  numbed 
reactions  to  the  death  and  evil  which  sur- 
rounded them  in  combat.  Unable  to  for- 
get, they  live  through  some  things  "for- 
ever," and  often  find  inner  peace  through 


18     MESSENGER    2-15  72 


CanlJIfe  Share 

the  Vietnam  VBteran^s 

Burden? 


creating  a  "dead  place"  in  their  souls  —  a 
file  where  memories  live  on  divorced  from 
their  unending  emotional  impact.  The 
price  of  this  peace  is  alienation  from 
feelings  in  general,  and  relative  inability 
to  form  close  relationships. 

The  most  poignant  feature  is  an  ago- 
nizing doubt  about  their  continued  ability 
to  love  others,  and  to  accept  affection. 
One  veteran  said:  "You  paid  a  high  price 
for  trusting  other  people  in  the  Nam. 
Every  time  you  acted  human,  you  got 
screwed."  And  another:  "I  hope  I  can 
learn  to  love  as  much  as  I  learned  to  hate 
—  and  I  sure  hated,  man.  But  love's  a 
pretty  heavy  word." 

Are  the  self-castigation,  torment,  and 
rage  which  I  have  described  an  accidental 
grab  bag  of  symptoms?  Emphatically  not. 
Clinicians  will  recognize  them  as  the 
hallmarks  of  frustrated  mourning,  of 
submerged  grief. 

In  extreme  situations  —  death  camps, 
active  warfare  —  grief  threatens  the 
morale  necessary  for  survival  and  combat 
effectiveness.  Both  intimacy  and  grief  are 
actively  discouraged  in  the  modern  mili- 
tary. Trainees  are  cautioned  against 
close  friendships  lest  a  buddy  should  die. 
However,  since  combatants  are  human, 
too,  brutalization  can  only  suppress,  but 
not  eradicate,  the  normal  mammalian 
response  to  bereavement. 

During  World  War  I,  Freud  elucidated 
the  role  grief  plays  in  helping  the  mourn- 
er let  go  of  a  missing  part  of  life,  and 
acknowledging  that  it  exists  only  in  the 
memory.  The  so-called  "post-Vietnam 
syndrome"  confronts  us  with  the  uncon- 
summated  grief  of  soldiers  —  "impacted 
grief"  in  which  an  encapsulated,  never- 
ending  past  deprives  the  present  of  mean- 
ing. 

Unlike  the  World  War  II  veteran,  the 
Vietnam  returnee  is  unheralded,  unwant- 
ed, and  all  but  unemployable.  Lack  of 
moral  acceptance  and  defensive  denial  of 
his  needs  exacerbate  the  consequences  of 
his  failure  to  mourn.  Must  he  be  shunted 
into  an  emotional  dead  end  of  frustration, 
alienation,  and  solitude?  Or  can  we  share 
in  his  effort  to  become  human  once  again, 
to  reintegrate  a  new  identity?   Q 


Mhe  grief  of  soldiers  returned  from 
Vietnam  is  not  theirs  alone  to  bear;  we 
are  involved  in  it.  We  share  in  the  re- 
sponsibility for  creating  those  agonizing 
circumstances  which  have  led,  in  the 
terms  of  psychiatrist  Chaim  Shatan,  to 
impacted  grief.   And  once  again  we  see 
that  the  toll  of  warfare  reaches  far 
beyond  the  theater  in  which  it  was 
conducted. 

Consider  what  it  means  for  veterans 
to  return  "unheralded,  unwanted,  and 
all  but  unemployable."  Is  this  the 
situation  of  young  men  in  your  congre- 
gation and  your  community? 

Within  the  Church  of  the  Brethren 
seventy-three  percent  of  the  men  facing 
the  draft  during  the  Vietnam  era  have 
entered  the  armed  services,  according  to 
a  recent  survey.  As  these  men  and 
others  like  them  in  our  respective  com- 
munities return,  are  we  aware  of  their 
plight,  their  anxieties,  their  struggles  "to 
become  human  once  again"? 

Numerous  groups,  some  adequate, 
others  inadequate,  are  being  established 
to  help  veterans  surmount  the  problems. 
Responses  at  the  local  level  are  strategic 
in  fostering  the  renewal  of  trust,  in 
developing  understanding,  in  providing 
employment,  in  expressing  love  and 
acceptance. 

There  are  other  tasks,  however,  to  be 
pursued  at  a  national  and  international 
level  as  well.  One  such  group  to  which 
the  Church  of  the  Brethren  and  nine 
other  denominations  are  represented  is 
Emergency  Ministries  Concerning  the 
War.  Involved  in  a  series  of  pilot  pro- 
grams, the  Emergency  Ministry  sees  as 
a  beginning  step  the  need  to  rap  with 


veterans  and  respond  at  the  points  they 
regard  as  central. 

High  on  the  list  of  concerns  in  many 
communities  is  widespread  unemploy- 
ment. The  rate  of  unemployment 
among  veterans  age  20-29  is  33  percent 
higher  than  for  nonveterans  of  the  same 
ages,  The  New  York  Times  reported 
last  June.   For  veterans  under  24,  the 
rate  of  unemployment  is  forty  percent 
greater  than  for  nonveterans  of  the 
same  ages.  Among  blacks,  unemploy- 
ment of  veterans  age  20-29  is  100  per- 
cent higher  than  for  nonveterans  of  the 
same  ages. 

Of  the  nearly  five  million  veterans 
since  August  1964,  one  out  of  five  has 
less  than  a  high  school  education.  They 
are  competing  for  jobs  in  a  nation  where 
the  formal  education  picture  has 
changed  drastically.  From  1940  to 
1970,  the  percentage  of  high  school 
graduates  rose  from  38  to  75  percent 
of  the  population,  college  graduates 
from  6  to  16  percent. 

What  can  we  do?  Beyond  learning  to 
know  the  men  personally  and  engaging 
in  local  efforts,  we  can  find  out  what  is 
being  done  in  other  communities  and 
nationally.   We  can  act  upon  the  condi- 
tions of  the  forgotten  wounded,  Viet- 
nam and  other  war  veterans,  in  VA 
hospitals  (see  Life  magazine.  May 
1970).    We  can  work  with  veterans 
to  experiment  with  new  forms  of  prob- 
lem solving.  And.  most  basically,  we 
can  participate  in  efforts  aimed  at  elimi- 
nating the  root  causes  of  war.  — 

Wilbur  E.  Mullen.  Church  of  the  Breth- 
ren Ministry  to  Men  Facing  the  Draft 


2-15- 


MESSENGER      19 


ttaiDacB  ntt  ffrpaDnm  Dqceifcb? 


"Future  shock,"  explains  Alvin 
Toffler  in  iiis  book  by  that  title,  "is  the 
shattering  stress  and  disorientation 
that  we  induce  in  individuals  by  sub- 
jecting them  to  too  much  change  in 
too  short  a  time." 

"Take  It  From  Here"  does  not  in- 
tend to  jolt  its  readers  into  shock,  but 
changed  it  isl    In  format,  in  design,  in 
content,  in  reader  "beam."   It  may 
appear  in  two  successive  issues,  then 
get  lost  for  four.   You  may  have  to 
search  it  out  on  one  page  or  be  flab- 
bergasted at  a  striking,  bold,  two-page 
spread  which  you  couldn't  miss. 

It  may  be  directed  specifically  to 
you  —  a  pastor,  a  child,  a  church 
treasurer,  a  custodian,  or  a  senior  citi- 
zen.  It  may  be  something  to  do.   Or, 
something  to  think  about.   You  see  — 
the  new  plan  opens  up  a  whole  jack- 
in-the-box  of  surprises.   So  look  for 
them! 


byfjileeYoder 


On  the  tv  program  Directions,  a 
teen-ager  struggled  to  express  her  idea 
of  the  Jesus  way  of  life.   "It's  .  .  .  it's 
.  .  .  it's  loving  someone  you'd  just 
love  to  hate."   A  ripple  of  laughter, 
then  a  hush  fell  over  the  group.   The 
silence  was  broken  by  an  explosive 
"Wow!   Loving  someone  you  would 
just  love  to  hate?  But  .  .  .  that's  it. 
Yes  sir,  that's  it!" 

I  was  reminded  of  Clarence  Jor- 
dan's remarks  in  Sermon  on  the 
Mount:  "Jesus  didn't  tell  his  followers 
to  love  their  enemies  because  love 
would  or  would  not  work.  The  idea 
probably  never  occurred  to  him  to 
raise  the  question  of  whether  or  not  it 
was  practical.  .  .  .  Being  what  he  is, 
God  can't  help  loving  all  men,  regard- 
less of  what  they  are.    Even  so  with 
God's  sons.   Their  nature  is  not  de- 
termined by  the  reaction  of  their 
enemies,  since  by  virtue  of  their  com- 
plete surrender  to  the  divine  will  they 
no  longer  have  the  freedom  to  cease 
being  what  they  are.   Bound  by  this 
higher  loyalty,  the  argument  of  prac- 
ticality is  irrelevant  to  them.   They  do 
not  for  the  sake  of  convenience  set 
aside  their  nature,  any  more  than  a 
minnow  transforms  into  a  bird  when 
in  danger  of  being  swallowed  by  a 
bass." 


letyonr 
imagination  fly! 

Clarence  Jordan  used  his  imagination. 
Why  don't  you?  Away  you  go!   Free 
and  on  your  own!   How  about  a  ban- 
ner or  poster  to  brighten  up  some 
room  on  a  dreary,  wintry  day?  Once 
you  decide  on  such  a  project,  idea 
after  idea  will  begin  to  pop  into  your 
mind.    Some  slogans?   Look  all 
around  you.    Listen  carefully.    In 
Sound  of  Music  I  heard,  "Love  is  not 
love  'til  you  give  it  away."   On  a 
church  bulletin  board  I  saw,  "All  my 


20     MESSENGER    2-15-72 


tomorrows  depend  on  your  love."   In 
the  Bible  I  read,  "Make  love  your 
aim"  and  "Love  never  ends"  and 
"Love  one  another"  and  "God  is 
love." 

If  making  letters  is  not  your  cup  of 
tea,  unique  color  combinations,  un- 
usual letter  shapes,  and  an  unconven- 
tional arrangement  of  just  the  simple 
word  —  love,  peace,  hope,  pax,  or 
shalom  —  make  eye-catching  banners 
or  posters.   Or,  use  symbols,  such  as 
the  dove,  which  suggest  words  or 
meanings. 


Kids,  surprise  your  family;  make 
and  share  with  them  your  very  own 
creation.   Mom.  perk  up  a  "blah"  wall 
with  a  brightly  colored  burlap  banner 
—  fringe  and  all.   Or,  wouldn't  it 
make  an  exciting  family  project,  ac- 
companied by  bowls  of  crunchy  pop- 
corn and  some  sweet,  juicy  apples? 

Burlap  or  felt  provide  the  best 
background  for  banners.    Designs  or 
letters  made  from  yarn,  bits  of  felt, 
rick-rack,  or  buttons  may  be  pasted  or 
sewed  on  the  material.   A  dowel  pin 
across  the  top  makes  for  an  easy  and 
attractive  hanging.   Fringe,  tassels, 
braids,  yarns,  or  various  other  trim- 
mings added  to  the  bottom  make  a 
festive  banner. 

Construction  paper,  using  crayons, 
poster  paint,  chalk,  or  pastels,  yarn, 
string,  and  bright  odds  and  ends  of 
paper  may  be  used  for  a  poster. 

Keep  the  design  simple  but  full  of 
action  and  color.    Letters  need  not  all 
be  the  same  size  or  shapie,  you  know. 
Maybe  a  good  photograph  has  caught 
your  eye  or  a  picture  of  your  family 
is  something  special  to  center  the 
poster  around. 

Do  your  thing!    It's  the  thing!   Ban- 
ners and  posters  are  the  in  thing! 


% 


■^LJ'    W-^    ^  -<^ 


or,  c^' 
brig! 

«:uiored  elc 

.for  a  lest 
banner 


2-I5-72     MESSENGER      21 


WHAT 

DOES 
,  IT  ALL 
MEAN? 


The  Interpreter's  Bible  and  The  Inter- 
preter's Dictionary  of  the  Bible  have 
all   the  answers. 

The  Interpreter's  Bible  is  the  most 
valuable  key  to  the  Scriptures  ever 
published — a  complete  clarification  of 
the  Bible  in  clear  and  easy-to-under- 
stand  form.  Called  Christendom's  most 
comprehensive  commentary,  it  includes 
text  in  King  James  and  Revised 
Standard  Versions,  General  Articles, 
142  pages  of  indexes,  outline  and  full- 
color  maps.  Each  volume,  $8.75; 
Complete  set,  $89.50 

The  Interpreter's  Dictionary  of  the 
Bible  Is  a  convenient,  practical,  and 
authoritative  reference  for  the  teacher, 
student,  and  minister.  The  four-volume 
set  is  profusely  illustrated  with  photos, 
drawings  and  maps.  Set,  $45.00 


of  upu  bed  boct/tae 

Qbingdon 


22     MESSENGER    2- 1 5-72 


BOOK  REVIEWS 


'I 


Objectors  conquered  by  aliens 


DOWN  IN  MY  HEART,  by  William  E.  Stafford. 
Brethren  Press,  1947.  Reprinted,  1971.  94 
pages,    $2.50   paper 

WiLLi.\M  St.afford's  Down  In  My  Heart 
is  one  of  those  rare  books  where  the 
story  the  author  is  telling  is  more  im- 
portant than  the  way  he  told  it,  or  whether 
or  not  he  could  have  told  it  better.  A  col- 
lection of  short  stories  based  on  Stafford's 
experiences  in  Civilian  Public  Service 
(  CPS)  during  World  War  II,  the  title 
springs  from  a  song  the  conscientious  ob- 
jectors sang,  "I  got  that  opposition  to 
conscription  down  in  my  heart." 

12,000  men  were  conscripted  into  CPS 
and  sent  to  one  of  150  "camps,"  where 
they  worked  under  the  joint  care  of  a 
church  agency  (Brethren,  Mennonite,  or 
Friends),  and  a  government  service,  like 
the  Forest  Service  or  the  Soil  Conserva- 
tion Service.  To  the  "campers,"  their 
new  communities  were  as  removed  from 
the  America  they  had  once  known  as  were 
Guadalcanal,  New  Caledonia,  and  all 
the  places  "where  the  war  was  being 
won." 

It  was  not  unusual  for  a  camper  to  be 
transferred  four  or  five  times  during  the 
war,  and  unlike  the  present  "two  years  of 
alternative  service  in  lieu  of  military 
service,"  they  were  in  for  the  duration 
of  the  war,  and  many  of  them  even 
longer. 

Perhaps  the  most  predominant  theme 
in  Down  In  My  Heart  is  the  alienation 
the  CPSers  felt,  an  alienation  that  in  some 
cases  grew  even  stronger  when  the  war 
was  over.   In  the  introduction  Stafford 
writes:  "Those  of  us  who  objected  open- 
ly found  our  country  conquered  over- 
night —  conquered  by  aliens  who  could 
shout  on  any  corner  or  in  any  building 
and  bring  down  on  us  wrath  and  hate 
more  intense  than  on  any  foreigner." 

In  the  first  story,  appropriately  called 
"The  Mob  Scene  at  McNeill,"  Stafford 
brings  the  alienation  into  focus.   It's  about 
three  CPSers  sitting  near  the  depot  in  a 
small  Arkansas  town  on  Sunday  after- 
noon. One  of  them  is  painting  a  picture, 
another  writing  a  poem,  and  Stafford  is 
reading  off  and  on  in  Walt  Whitman's 


Leaves  of  Grass.  Before  the  afternoon  is 
over  they  are  surrounded  by  sixty  towns- 
men, accused  of  gathering  information 
for  a  foreign  power,  and  eventually  res- 
cued from  violence  by  a  local  policeman 
and  a  passage  from  Leaves  of  Grass. 
{ There  had  been  accusations  that  the 
poem  couldn't  be  a  poem  because  it  didn't 
rhyme  and,  therefore,  was  subversive  in- 
formation. Stafford  had  one  of  the  towns- 
men read  a  passage  from  Leaves  of  Grass 
aloud  to  prove  that  poetry  didn't  have  to 
rhyme.) 

The  story  ends  back  at  camp  with  the 
camp  director,  "a  slow  talking  preacher 
of  the  way  of  life  taught  by  Jesus  Christ," 
giving  the  final  word:  "I  know  you  men 
think  the  scene  was  funny,  in  spite  of  its 
danger;  and  I  suppose  there's  no  harm  in 
having  fun  out  of  it;  but  don't  think  our 
neighbors  here  in  Arkansas  are  hicks  just 
because  they  see  you  as  spies  and  danger- 
ous men.  Just  remember  that  our  govern- 
ment is  sfjending  millions  of  dollars  and 
hiring  the  smartest  men  in  the  country  to 
devote  themselves  full  time  just  to  make 
everyone  act  that  way." 

Mo  most  of  us  who  have  0[>enly  ob- 
jected to  the  present  war  in  Southeast 
Asia,  such  a  confrontation  as  the  "Mob 
Scene  at  McNeil"  seems  almost  impos- 
sible. And  yet  all  of  us  are  capable  of 
understanding  the  hate  that  Stafford  is 
talking  about.  In  a  recent  surprise  visit 
to  the  National  League  of  Families  of 
American  Prisoners  and  Missing  in 
Southeast  Asia,  President  Nixon  said, 
"We  are  dealing  with  a  savage  enemy, 
one  with  no  concern  for  humanitarian 
ideals."  The  implications  in  the  Presi- 
dent's remarks  are  as  obvious  as  the 
irony.  Anyone  who  would  criticize  "our 
dealings"  with  the  "savage  enemy"  (ani- 
mals less  than  humans)  must  not  only  be 
unpatriotic  but  immoral. 

The  wives  of  American  prisoners  were 
not  listening  to  "hicks  from  Arkansas" 
but  the  political  and  "moral"  leader  of 
our  country. 

There  are  no  heroes  or  villains  in  Staf- 
ford's stories.  Most  of  the  characters 


are  like  many  of  us  in  BVS  who  are  con- 
fused by  the  effectiveness  of  our  actions 
if  not  by  our  philosophy.  As  the  war 
continued  they  began  to  question  whether 
planting  trees  or  fasting  for  a  government 
health  study  was  a  constructive  peace 
witness.  An  editorial  in  the  November 
1942  Compass,  a  publication  written  by 
and  for  CPSers,  states,  "It  does  not  neces- 
sarily follow  that,  since  these  conscien- 
tious objectors  have  refused  to  bear  arms 
against  their  fellowmen  and  have  instead 
undertaken  government  assignment  to  do 
'work  of  national  importance,"  they  have 
found,  and  are  finding,  the  ways  of 
peace." 

One  of  the  most  memorable  characters 
in  Down  In  My  Heart,  a  man  named 
George,  struggles  to  find  the  ways  of 
peace  until  it  finally  leads  him  to  a  prison 
and  eventually  fasting  for  prison  reform. 
"A  little  man,  about  five  and  a  half  feet 
tall,  with  dark  eyes  and  a  dark  wing  of 
hair  that  liked  to  hang  over  one  eye," 
George  was  "a  searcher  sometimes  whim- 
sical but  with  a  streak  of  serious  dedica- 
tion to  finding  something  .  .  .  something." 
On  the  day  the  war  ended  George,  Staf- 
ford, and  another  CPSer  are  walking 
down  the  street  of  a  small  city  when  the 
news  came  and  the  wastepaper  began 
drifting  down  from  every  building  and 
people  were  embracing  in  the  street.  It  is 
while  all  this  celebrating  is  going  on  that 
George  asks  the  hard  question:  "How 
long  will  it  be  before  all  the  soldiers 
still  alive  can  come  back.  .  .  .  Before 
there  is  no  more  fighting  anywhere,  no 
more  intimidation  of  people  in  their  own 
homes  by  strange  uncomprehending  men 
in  foreign  uniforms  with  foreign  speech 
and  foreign  money.  .  .  .  No  more  forcing 
of  unwilling  boys  far  from  home  to  re- 
main in  their  barracks  among  the  glares 
of  the  citizens,  to  defend  institutions  they 
hate  against  people  they  love,  to  stand 
guard  over  men  who  are  where  they  be- 
long, doing  the  jobs  they  need  to  do,  try- 
ing to  build  a  way  of  life  for  themselves? 
.  .  .  How  can  we  join  in  the  celebration  of 
the  atom  bomb?" 

Perhaps  the  lines  were  sharper  in  1944 


■ —  the  men  who  disagreed  with  war  were 
either  in  prison  or  prisonlike  work- 
camps,  and  as  Stafford  noted,  "They 
could  be  shouted  down  on  any  comer." 
But  as  the  war  in  Southeast  Asia  is  draw- 
ing to  a  close  (for  American  personnel) 
it  becomes  increasingly  clear  that  we 
have  not  answered  George's  question  nor 
the  concern  raised  by  Stafford  in  the 
epilogue; 

"I  hope  that  some  day  everyone  —  the 
soldiers  and  the  enemy  and  the  displaced 
persons,  and  all  people,  everywhere  — 
can  have  that  peace.  The  real  war  doesn't 
end  for  us  till  they  do."  —  Terry  Pettit 

Deaths 

Beach.  William  O..  Leonard,  Mo.,  on  Oct. 

19,    1971,   aged    73 
Bohn.  Mrs.  David.  Linwood,  Md.,  on  Sept. 

22.    1971 
Boone,    Sadie    Price,    Empire,     Calif.,     on 

Jnnc   30,    1971 
Bouch,    Frederick,    Shclocia.    Pa.,    on    .^ug. 

19,    1971,    aged    53 
Brougher,  Marv  K.  \\'olford.  Hano\er,  Pa.. 

on' Oct.    2,    1971.    aged    82 
Bmgcr,    Laura,    Nortli     Manchester,    Ind., 

oil  Sept.   23.   1971.   aged   S9 
Cripe.    Frank.   La    Place.    111.,   on   Sept.    27, 

1971,    aged    80 
Dalbv,    .\lma    Frederick,    Glasgo\\ .    Mont.. 

on   .\pril  2.    1971,   aged   58 
Ebersole,    Elmer    E.,    \\oodstock,    \'a..    on 
aged    ti7 

\iodesto,    Calif.,   on    }iil\ 
91 

^Vorthington,    Minn.,    on 
1 ,   aged    59 


Oct.  10,  1971, 
Fonts,   Elmer  S., 

14,  1971.  aged 
Strom,    Helen    L, 

March    29.    19 


Teeter,    Calvin    .\..   Hollidaysbing.    Pa.,    on 

Juh   7,  1971,  aged  65 
Thomas,     Ralph     E. ,     .\shland,     Ohio,     on 

.\pril   8,    1971,   aged    78 
Throne.    Sarah    D..    La    \'erne,    Calif.,    on 

March   3.    1971.  aged   85 
Tressler,     Mvrtle,     HoUidavsburg,     Pa.,    on 

.April   27,    1971.   aged   54 
Trimmer.  Chaimcev  F.,  York,  Pa.,  on  .Aug. 

3,  1971.  aged  86 

\an    Pelt,    Jacob    L.,    Richmond.    Mo.,    on 

.\ug.   13,   1971,  aged  73 
Wall,   Carl   F.,   Indianapolis,   Ind..  on    Ma\ 

22,    1971,    aged   69 
Wambold,     C;ro\er    C.     Ambler,     Pa.,     on 

March    28.    1971.    aged    78 
Wickcrt,   Samncl    M.,    Dixon,   III,   on    .Ang 

8,   1971,  aged  77 
W'idegren,     .\nton     W'..     Grand     Junction, 

Colo.,  on  Sept.  5,   1971,  aged  87 
Windmill.    Mabel   L.,    Lamed,    Kans.,   aged 

87 
Wingert,  Emma,  Co\ington.  X.O.,  on    June 

4.  1971.  aged  91 

Wisler,    Minnie    Zicgler.    Roversford.     Pa., 

on  July  1,   1971.  aged  81 
Yates.  .\nna  Belle.   Kinross.  Iowa,  on   \pvi\ 

19,    1971,    aged    89 
^'oder,   \\'ilbnr   L,,    Sidney,    Ohio,   on    June 

15,   1971,  aged  56 
Zartman,    Sallie,    NefTs\iUc,    Pa.,    in    March 

1971,    aged    73 


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able for  vacation  holiday  in  the  South  Pacific. 
Thirty -five  day  tour  leaves  July  19,  1972,  visit- 
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COLLEGIATE   CAP   &   GOWN   CO. 

CHMPMGN,  III.      OKUHOM*  CITY,  OKI*.      CHICtGO.  III. 
1000  N.MARKET  ST.      B01  N.  Wistltn  An.     IBS  W.  Wickll  Dl. 

lONGBUNOCIT*.  N.r.       .«AN  NUVS.  ML. 
41.25  3(111  St.  15S2S  Clbrita  M. 


15-72     MESSENGER      23 


*^If  you  think  you  ean  help  our  ivorld  a  liltle...^^ 


With  the  above  opener,  a  prominent  corporation 
has  announced  a  program  that  strikes  us  as  bold 
and  imaginative.  So  much  so,  in  fact,  that  we 
encourage  the  church  and  its  institutions,  and 
churchmen  in  business  and  industry,  to  take  a 
studied  look. 

The  plan  is  to  grant  leave  up  to  a  year  at 
full  pay  to  employees  who  engage  in  social  serv- 
ice. Such  service,  according  to  Xerox,  the  spon- 
sor, may  be  a  program  to  help  drug  addicts,  a 
government  school  project  to  improve  mine  safe- 
ty, a  school  for  retarded  children,  a  co-op  to 
market  mountain  handicrafts,  a  civil  rights  cause, 
a  parole  program,  a  literacy  project  in  India  or 
Ecuador  or  New  Mexico,  landmark  preservation, 
electoral  reform,  housing.  "Call  your  shot,  here 
or  anwhere  in  the  world,"  the  corporation  sug- 
gests. "There  is  almost  no  limit  to  the  kind  of 
social  service  you  can  propose." 

In  weighing  the  applications  of  employees, 
Xerox  seeks  to  assess  the  social  worth  of  the 
proposed  project,  its  relevance  to  "the  dominant 
problems  of  this  decade."  What  is  it  you  as  an 
individual  want  to  do  and  why?  the  evaluation 
committee  asks.  How  realistic  are  your  objectives 
and  expectations?  Will  the  work  you  do  make 
some  difference  in  the  situation  you  take  on? 
Will  you  set  a  pattern  others  can  follow?  Will 
it  encourage  or  affect  participation  by  others? 

Once  on  a  social  service  leave  the  employee 
is  not  expected  to  submit  periodic  reports.  Neither 
will  the  worker  be  formally  monitored  or  meas- 
ured. In  the  course  of  the  year,  however,  the 
individual  will  be  visited  by  at  least  one  member 
of  the  evaluation  committee. 

What  the  social  service  leave  does,  in  effect, 
is  to  take  volunteerism  as  a  personal  commitment 
and  extend  it  into  the  domain  of  business.  The 
program  speaks,  to  a  degree  at  least,  to  young 
people  who  see  today's  corporations  interested 
only  in  profits  and  devoid  of  a  social  conscience. 
It  opens  the  door  for  teammanship  between  es- 
tablishment and  reform  groups,  releasing  to  often 


fledgling  causes  the  resource  needed  most:  people 
of  talent,  dedication,  imagination,  determination, 
and  competence. 

What  is  the  corporation's  stake  in  such  a 
venture?  Xerox  admits  to  self-interest.  "The 
man  or  woman  who  goes  on  social  service  leave 
is  still  delivering  something  of  value  to  Xerox. 
To  all  of  us.  Whatever  he  does  in  the  world 
to  make  it  better  does  Xerox  good." 

Each  of  us,  like  Xerox,  has  a  stake  in  the 
development  of  people,  in  efforts  dealing  with 
hunger,  discrimination,  drugs,  education,  health, 
poverty,  ecology,  the  preservation  of  heritage. 
Certainly  now  for  some  decades  the  church  has 
demonstrated  its  concern  at  many  of  these  points. 
But  the  fact  remains  that  all  too  long  we  have 
looked  upon  involvement  with  the  needy  as  the 
role  of  young  or  retired  volunteers,  of  short- 
term  workers,  of  career  missionaries.  The  pro- 
gram inaugurated  by  Xerox  says  a  year  of  full- 
time  service  is  something  a  person  can  give  in  the 
prime  of  life. 

M^ocal  pastoral  boards,  the  General  Board, 
educational  institutions,  and  business  managed  by 
churchmen:  Each  and  all  will  do  well  to  examine 
policies  regarding  professional  growth  and  to  ex- 
plore social  service  leaves  as  a  viable  option. 
Especially  in  the  Church  of  the  Brethren,  where 
volunteerism  on  a  personal  basis  has  come  to 
mean  so  much,  does  a  concerted  response  at  a 
corporate  level  seem  appropriate. 

Admittedly,  such  a  program  may  be  a  for- 
midable undertaking  for  nonprofit  agencies  to 
launch.  On  the  other  hand,  social  service  leaves 
may  offer  one  of  the  most  promising  thrusts  in 
continuing  education.  It  indeed  appears  within 
the  charter  of  the  church  to  reach  out  to  and 
interact  with  "the  least  of  these"  in  new  and 
significant  ways. 

If  professional  leaves  are  valid,  necessary,  sal- 
utary, the  church  would  do  well  to  take  this 
further   stride   toward   creative   service.  —  h.e.r. 


24     MESSENGER    215-72 


Brethren 
Cookbooks 


Inglenook  Cook  Book 

191 1  edition 

This  reprint  edition  of  the  191  1  edition 
has  over  1400  cherished  recipes  of 
Dunker  sisters  whose  Pennsylvania 
Dutch  tradition  placed  high  value  on 
culinary  excellence.   Also  included  are 
menus  for  Sunday  and  v\/eekdays, 
Thanksgiving,  and  Christmas;  sug- 
gested food  for  the  sick;  home  rem- 
edies; and  an  interesting  table  of 
measures. 

$3.95 

Granddaughter's   Inglenook 
Cookbook 

First  published  in  1941  this  book  con- 
tains over  1  500  favorite  recipes  con- 
tributed by  Church  of  the  Brethren 
cooks.    Includes  sections  on  invalid 
cookery,  outdoor  meals,  school  lunch- 
es, group  cookery,  international  cook- 
ery, as  well  as  food  charts  and  useful 
household  information. 
$3.50 


i/imddauqhtm 
IHGLEMOOK 


Please  send: 


_  copies  of  the    1911    INGLENOOK   COOKBOOK   at   $3.95 
each 

copies  of  the  GRANDDAUGHTER'S  INGLENOOK  COOK- 
BOOK at  $3.50  each 

Postage:    20C    first   dollar;    5c    per   dollar   thereafter 


Name 


Address 
City  


State 


Zip 


The     Brethren     Press,     1451      Dundee     Ave.,     Elgin, 


60120 


Concern.   For  the  child  who  shouldn't  be  left 
alone  all  day.    Or  for  the  helpless  and  lonely  in 

a  geriatrics  ward.    Caring  for  victinns  of  disaster 
and  disease,  injustice  and  war.    In  short,  concern  for 
people   in    many    places   and    situations. 
Plus  dedication  of  your  time  and   skills.    That's 
what  it  takes  to  be  a  Brethren  Service 
volunteer  on   project.     Interested?     For  more   informa- 
tion or  to  send  financial   support,  write  to: 
Brethren  Volunteer  Service,  Church  of  the  Brethren 
General  Board,    1451    Dundee  Ave.,  Elgin,  III.  60120. 


Brethren  Volunteer 
Service  /  YSdoq  csaim  lb®  [prPODandl  odI!  nitc 
YfoDUQ  (Eaim  Ddcb  ipanptt  ODfl  ntt< 


messenger 


CHURCH   OF   THE    BRETHREN 


MARCH   1,   1972 


^^t(B\r^. 


Q     Project  Equality:  "Not  a  Closed  Issue."   Sentiment  at  the  St. 
Petersburg  Annual  Conference   appeared   to  reject  denominational 
membership  in  Project  Equality.    But  the  final  action  did  not 
preclude  the  General  Board's  reopening  of  the  question,    by  Ronald 
E.  Keener 

"IQ     The  Sometimes  Praying  Hands  of  Aibrecht  Durer.    During 

the  past  year  art  galleries  around  the  world  have  held  a  series  of  special 
exhibitions  to  celebrate  the  500th  anniversary  of  Diirer's  birth. 
Messenger  offers  a  selection  of  his  prints,  with  comment  by 
Kenneth  I.  Morse 

^^L     M.  R.  Zigler  at  Eighty.    One  whose  devotion  is  to  the  church  as 
it  ought  to  be  reflects  on  years  of  churchmanship  that  began  in  the 
family  home  in  \irginia  and  spread  to  Europe  and  the  far  reaches  of 
the  United  States.   Hazel  Peters  is  the  interviewer 

^C^      Reconciliation.    .A  recreation  camp  in  a  Palestinian  village  and  a 
volunteer's  work  in  a  Marburg,  Germany,  ghetto  characterize  the 
diverse  nature  of  reconciliation.   Ronald  E.  Keener  and  Kenneth  I. 
Morse  report 


Sharing  the  Sights  and  Sounds  of  Love.    Films  from  TcIcketics, 
produced  by  the  Franciscan  Communication  Center,  communicate 
forcefully  and  creatively,  according  to  reviewer  John  G.  Fike 

In  Touch  introduces  Syed  Ally,  Gana  Dibal,  and  Mary  Meyer  (beginning 
on  2).  .  .  .  Outlook  previews  Cincinnati,  Conference  city,  cites  queries 
that  will  spark  Conference  discussion,  features  a  Virginia  group 
helping  to  meet  low-income  housing  needs,  and  reviews  actions  at  a  White 
House  Conference  on  the  Aging  (beginning  on  4).  .  .  .  Letters  and  an 
editorial  comment  on  "The  Church  and  Investment  Ethics." 


EDITOR 

Howard   E.   Royer 

ASSOCIATE  EDITORS 

Ronald    B.    Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.   Morse  /  Features 

ASSISTANT   EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard    N.   Miller 


VOL.    121,   NO.   5 


MARCH    1,    1972 


CREDITS:  Co\er.  15.  16  artwork  by  Mike 
Nonnan;  2  Heft)  Howard  E.  Ro\cr; 
^rifjhl)  conrtcsv  of  Bridgcw-aicr  College: 
3  Ronald  E.  Keener;  4  Mayhcw  Photog- 
raphers: 5  Lawrence  Burslcv:  6  Edward 
Wallowitch:  11  (top.  right).  12.  I.l  (left) 
courtcsv  of  The  .Art  Institute  of  Chicago: 
11  Heft)  courtesv  of  7he  Smithsonian  In- 
stitution: 13  fright)  Religious  News  Serv- 
ice:  20  Kenneth  I.  Morse;  21  TeleKETics 
Resource  Guide 


Mf_ssencer  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  a.s  second- 
class  matter  Aug.  20,  1918.  under  .■\ct  of 
Congress  of  Oct.  17.  1917.  Filing  date,  Oct.  1. 
1971.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Ecumenical  Press 
Senice.  Biblical  cjuotations.  unless  otherwise 
indicated,  are  from  the  Rc\iscd  Standard 
Version. 

Subscription  rates:  S4.20  per  year  for  indi- 
vidual subscriptions;  S3. 60  per  year  for  church 
group  plan:  S3. 00  per  year  for  every  h<»mc 
plan;  life  subscription.  S60;  husband  and  wife. 
S7'>.  If  \oii  mo\c  clip  r>ld  address  from  Mes- 
SFNCER  and  seiul  with  new  address. 
Allow  at  least  fifteen  days  for  ad- 
dress change.  MF-Ssenger  is  owned 
and  published  twice  monlhlv  bv  the 
Church  of  the  Brethren  C.ener;il 
Board.  M51  Dtmdee  \\c..  Elgin.  III. 
60120.  Second-class  postage  paid  at 
Elgin.  III..  Mar.  1,  1972.  Ciopvright 
Church  of  the  Brethren  General   Board. 


i 


SHARING   CONCERN 

I  lio  not  want  to  stir  up  controversy 
among  the  Brethren,  but  I  have  a  definite 
concern  to  share,  one  that  stems  from  the 
decision  of  the  General  Board  to  reverse  its 
position  on  joining  Project  Equality.  My 
views  are  not  racist,  as  all  those  who  know 
me  might  verify.  In  fact,  I  have  the  deepest 
respect  for  my  black  brothers  and  am  espe- 
cially appreciative  of  Brother  Tom  Wilson, 
who  has  abilities  that  far  supersede  my  own. 

But  this  action  by  the  board  disregards 
the  sentiment  the  delegate  body  expressed 
rather  clearly  in  the  vote  on  the  matter  at 
the  St.  Petersburg  Conference.  In  my  years 
of  experience  with  Annual  Conference  the 
\oice  of  the  delegate  body  has  always  been 
the  final  authority  in  making  decisions  af- 
fecting our  denomination.  What  I  consider 
to  be  a  possible  instrument  of  pressure  in 
this  matter  is  the  strong  expression  of  a 
vocal  minority  (some  of  whom  are  likely 
involved  on  the  board  and  the  Elgin  staff) 
against  the  larger  "silent  majority"  who  feel 
(as  I  do)  that  we  do  not  need  to  spend  sev- 
eral thousand  dollars  to  have  someone  tell 
us  how  to  be  brothers  to  our  brethren.  I 
feel  that  we  can  and  will  do  this  without 
such  pressure. 

As  long  as  the  delegate  body,  meeting  in 
Cincinnati,  has  the  opportunity  to  accept  or 
reject  this  decision,  we  will  be  operating  ac- 
cording to  democratic  procedures,  as  we 
have  done  in  the  past.  I  am  also  aware  of 
the  possibility  that  manipulation  of  issues 
and  bureaucratic  tactics  in  the  handling  of 
our  common  affairs  can  result  in  far  deeper 
trouble  than  we  want  to  encounter.  I  hope 
that  we  can  avoid  it! 

In  expressing  my  concern  at  this  point,  I 
would  express  also  my  appreciation  to  the 
board,  the  staff,  our  general  secretary,  and 
all  others  who  labor  so  faithfully  to  conduct 
the  business  of  the  church, 

N.  W.  Crumpacker 
Roanoke,   Va, 

A   POSITION   OF   COMPLICITY? 

In  the  Jan,  6  Des  Moines  Rei-isler  ap- 
peared a  news  item  of  almost  one  full  col- 
umn entitled  "Big  Church  Profits  From  War- 
Related  Investments,"  This  article  revealed 
information  from  a  study  made  by  the  "Cor- 
porate Information  Center,  a  newly  set  up 
research  agency  of  the  National  Council  of 
Churches,  to  gather  data  to  help  churches 
in  their  growing  effort  to  apply  moral  cri- 
teria in  choosing  investments,  ,  ,  , 

"The  study  found  the  biggest  of  the 
ten  denominations,  the  United  Methodist 
Church,  has  nearly  S600  million  invested 
in  .  .  .  military  contractive  firms.  .  .  .  Other 
churches  and  their  investments  in  companies 


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producing    military   hardware"   were    listed, 
including  the  Church  of  the   Brethren. 

This  article  gave  rise  to  some  discussion 
at  our  adult  Sunday  school  class.  Can  you 
explain  .  .  .  how  churches  put  themselves 
in  "the  position  of  complicity"? 

Ada  Ruth  Cox 
Ashton,  Iowa 

A  BELrEF   IN   PACIFISM? 

The  Des  Moines  Register's  article  con- 
cerning profits  made  hy  churches  from  the 
Vietnam  war  interested  me  immensely.  I 
read  it  thinking  that  the  Church  of  the 
Brethren  was  not  involved.  Little  did  I 
know.  .  .  . 

I  have  a  very  definite  pride  in  belonging 
to  the  Church  of  the  Brethren.  In  fact, 
when  I  explain  a  little  of  what  "my"  church 
is  about,  I  mention  that  we  believe  in  pac- 
ifism. That  is  what  I  thought,  anyway.  Now 
what  do  I  tell  my  friends? 

I  feel  that  I  need  an  explanation  as  well 
as  deserve  it.  .  .  . 

Ann  M.  Evans 
Cedar  Falls,  Iowa 


C«»PORATE 
IS»>ONSIBUJTY 
ANDRELKSOUS 
WSTITUTIONS 


o 


CHURCH 
INVESTMENTS 

TECHNOLOGICAL 
WARFARE 
and  the 
M1L1TAR\-- 
INDUSTRIAL 
COMPLEX 


REGARDING    'BRETHREN     BOMBS' 

Time  magazine's  top  billing  in  its  Ian. 
17  religion  section  has  given  a  good  expose 
of  the  Brethren  as  bomb-builders,  and  the 
sad  picture  of  our  church  leaders  wringing 
their  hands  after  being  caught  holding  major 
investments  in  the  nation's  military  com- 
plex, as  well  as  sizable  government  bond 
holdings  (see  Jan.  1  Messenger.  From  the 
General  Board").  As  I  reflect  on  history,  I 
feel  kin  to  my  German  brothers  in  World 
War  II  when  they  realized  how  they  got 
suckered  into  building  the  Nazi  murder 
machine.  From  the  Pentagon  I,  too,  expect 
to  be  made  a  sucker;  but  from  the  invest- 
ments of  my  tithe,  no  way! 

Crimes  of  nations  are  really  just  ac- 
cumulations of  many  little  crimes  of  its 
people,  including  its  "good  church  people." 
The  insensitivity  to  the  gut  issues  given  by 
Treasurer  Robert  Greiner  (who.  Time  re- 
ports, passed  off  the  Brethren's  bomb-and- 
missile-profit-taking  with  a  pale  "You  can't 
get  out  of  everything.  ...  To  be  a  purist, 
you  could  hardly  stay  in  the  U.S.")  is 
strikingly   contrasted    by   the    Time    writer's 


prophetic  suggestion  on  how  such  purism 
could  be  accomplished.  Quoting  "that 
radical  young  Jewish  rabbi  in  first-century 
Judea,"  the  nation's  leading  news  magazine 
reminds  the  Brethren  —  and  other  Protes- 
tant war-investors  —  of  Jesus'  suggestions: 
"Go,  sell  everything  you  have,  give  to  the 
poor  and  come,  follow  me."  .  .  . 

True,  we  all  live  in  this  world,  but  our 
Lord  challenged  us  not  to  use  and  be  used 
by  this  world's  easy  cop-outs  —  like  "mak- 
ing the  most  money  possible,  regardless  of 
how  you  do  it."  We  are  free  to  make 
choices.  If  we  choose  to  take  the  easy  way, 
instead  of  the  Way.  then  our  organization's 
witness  has  damned  itself.  For  what  does 
it  profit  a  church  if  it  gains  the  whole  blue- 
chip  portfolio,  but  fails  to  witness  to  life, 
liberty,  and  love? 

Come  on.  General  Board  members,  help 
us  get  off  our  fat  portfolios  and  follow  Him. 
not  the  investment  consultant.  Don't  you 
know  we  can't  serve  two  masters? 

Marvin  Sherman 
Fort  Wayne,  Ind. 

IMPROVE  WHAT  WE   HAVE 

As  an  adult  participant  of  National  Youth 
Conference  '71,1  was  glad  for  the  wide  rep- 
resentation of  our  denomination,  from  the 
conservative  to  the  liberal,  even  when  some 
encounters  were  uncomfortable  or  even 
painful. 

I  think  most  of  the  conference  partici- 
pants "heard"  the  advice  Dale  Brown  gave 
to  us.  .  .  .  His  words  were  a  challenge  to 
improve  what  we  have.  Unfortunately  many 
of  our  churches  have  taken  on  a  religious 
nature.  We  religiously  attend  services  and 
business  meetings  and  religiously  carry  out 
the  duties;  and  we  forget  about  the  Christian 
part.  We  are  too  busy  being  religious  to  act 
like  Christians. 

I  believe  that  Dr.  Brown  was  challenging 
us  "to  live  in  such  a  Christian  way  that  we 
might  get  kicked  out  of  the  church."  If 
this  is  what  must  be  done  to  wake  up  our 
members  and  get  Christianity  back  into 
the  church,  then  I.  too,  say,  "Go  .  .  .  and 
live.  .   .  ." 

Lois  A.  Draper 
Des  Moines,  Iowa 

PEACE   IN   THE   MEDIA 

My  husband  and  I  were  very  pleased  to 
see  a  telecast  recently  about  peace,  spon- 
sored by  the  Mennonite  Church,  the  Church 
of  the  Brethren,  and  the  United  Methodist 
Church.  This  to  us  was  a  high  way  of  pub- 
licizing our  stand.  We  wish  to  praise  those 
who  were  responsible. 

Mr.  and  Mrs.  Dawson  Black 
Dallas  Center,  Iowa 


A  high  resolve  of  the  Messenger  team 
is  to  move  out  from  the  central  offices 
into  relationship  with  churches  and 
churchmen  across  the  Brotherhood. 
The  desire  is  to  lose  some  of  our  cor- 
porate anonymity,  and  for  you  as  read- 
ers to  lose  some  of  yours,  that  together 
we  may  communicate  more  openly. 

Hence  in  a  recent  fortnight  one 
Messenger  staffer  covered  the  Ecu- 
menical Witness  of  several  hundred 
Christians  and  Jews  in  Kansas  City, 
then  shifted  a  week  later  to  Miami  for 
a  Consultation  on  Hispanic-American 
Ministries  and  its  Brethren  caucus. 

A  second  stafT  person  was  covering 
the  nation's  creative  ministries  in  non- 
metropolis,  in  Virginia's  Shenandoah 
Valley,  and  prospecting  in  Kentucky 
for  material  for  an  upcoming  Messen- 
ger special  on  Appalachia. 

A  third  team  member  was  presiding 
at  a  meeting  of  religious  communica- 
tors in  Fort  Worth,  and  a  fourth  was 
scouting  through  art  museums  in  Wash- 
ington, D.C.,  and  Chicago. 

Another  was  working  with  a  commit- 
tee of  the  General  Board  on  drafting 
a  new  statement  on  evangelism,  and 
clearing  schedules  in  order  that  he  and 
his  wife  could  join  in  a  month-long 
caravan  to  smaller  churches  in  July. 

The  upshot  of  such  mobility,  en- 
counter, mutuality  will  contribute,  we 
trust,  to  a  magazine  that  is  sensitive  to 
the  needs  and  concerns  of  readers,  a 
magazine  aware  of  the  diversity  and  the 
unity  within  the  church,  a  magazine 
uncloistered  in  its  view  of  the  world  and 
of  the  faith. 

That's  the  Messenger  the  staff  is 
reaching  out  to  produce. 

And  in  the  production  of  this  partic- 
ular issue,  contributors  include  one  staff 
colleague  from  outside  the  communica- 
tions/editorial cluster.  She  is  Hazel 
Peters,  now  coordinator  of  personnel 
at  the  General  Offices.  A  veteran  of 
Brethren  Service  both  in  the  United 
States  and  Europe,  Hazel  knows  the 
program  and  workers  of  the  past  twenty 
years  as  few  others  do.  Building  on 
this  but  looking  ahead,  she  probed  the 
mind  of  one  of  the  Brethren  Service 
stalwarts,  M.  R.  Zigler.  We  are  glad 
to  present  the  resulting  interview  as  the 
cover  story.  —  The  Editors 


3-1-72    MESSENGER      I 


Syed  Ally:  Bangladesh  advocate 


An  ardent  spokesman  for  Bangladesh, 
the  new  nation  of  BengaHs  being  born 
in  East  Pakistan,  is  a  member  of  the 
Church  of  the  Brethren.  He  is  Syed 
Ally,  a  state  highway  engineer  re- 
siding in  Elgin,  111.,  and  one  of  150 
Bengalis  settled  in  the  United  States. 

Since  last  March  25  when  the  as- 
sault of  the  Pakistan  military  govern- 
ment against  East  Pakistan  began. 
Syed  has  invested  virtually  all  his 
nonoffice  hours  in  studying  and  in- 
terpreting the  conflict.  He  has  met 
with  public  school  classes  and  church 
and  civic  groups,  appeared  on  radio 
talk  shows,  and  visited  legislators  in 
Washington.  DC. 

Syed  looks  upon  the  U.S.  adminis- 
tration's favoring  of  West  Pakistan  in 
the  civil  conflict  as  a  gross  error,  an 
error  he  hopes  will  be  rectified  by  the 
recognition  of  a  separate  and 
sovereign  Bangladesh.   In  the  context 
of  democracy  and  human  rights,  he 
feels  American  support  can  go  no 
other  way. 

When  a  churchgoer  said  to  Syed, 
"What  about  this  matter  of  secession 
—  would  we  allow  a  handful  of 
Texans  to  secede?"  Syed  responded: 
"Seventy-five  million  Bengalis  is  no 
handful.  If  24  years  of  colonialism 
had  preceded  the  secession,  as 
happened  with  my  people,  24  years 


of  exploitation  and  oppression,  you 
would  say  yes  —  very  strongly  yes." 

He  is  convinced  that  25  years  ago 
at  the  time  of  the  partitioning  of 
British  India,  when  he  was  a  college 
student  in  what  was  then  East  Bengal, 
the  Bengalis  were  supportive  of  a 
united  Pakistan  and  contributed 
much  to  it.  But  support  was  reversed 
when  the  central  government  in  1971 
withdrew  its  promise  of  granting  East 
Pakistan  a  measure  of  autonomy, 
when  it  imprisoned  the  Bengalis' 
elected  leader.  Sheikh  Mujibar 
Rahman  of  the  Awami  League,  and 
when  it  launched  a  massacre  last 
March  25  of  intellectuals  and  top 
government  officials. 

Syed,  his  wife,  the  former  Bettie 
Craddock  of  Bassett,  Va.,  and  their 
children  Ronald  and  Phyllis  made 
their  first  family  visit  to  East  Pakistan 
in  1969,  eighteen  years  after  Syed's 
coming  to  the  U.S.A.  for  a  master's 
study. 

One  of  Syed's  desires  is  to  visit 
Bangladesh  this  spring  again,  perhaps 
for  two  months,  to  check  out  relatives 
and  to  contribute  what  he  can  to 
the  development  of  a  new  nation. 
In  the  meantime,  he  seeks  earnestly 
to  help  fellow  Americans  understand 
both  the  stance  and  the  hope  of  his 
homeland  people. 


n\m 


GanaDibal:  Determined 

The  educational  odyssey  of  Gana  B. 
Dibal  began  at  age  seven  when  two 
missionaries  visited  his  Nigerian  vil- 
lage and  asked  his  father  to  allow  him 
to  attend  a  new  school  nearby. 

He  graduated  at  the  top  of  his 
class  and,  teaching  as  a  probationary 
teacher,  he  went  on  to  Waka  Teach- 
ers College,  doing  well  scholastically 
and  participating  in  athletics.  Today, 
with  the  help  of  several  friends  in 
Nigeria  and  the  U.S.,  he  is  a  fresh- 
man at  Bridgewater  College  in 
Virginia. 

His  father  was  reluctant  to  send 
him  to  school.  "In  those  days  anyone 
in  our  community  who  would  send 
any  of  his  sons  to  school  was  con- 
sidered to  be  the  most  foolish  man  in 
the  society,"  he  recalls.  "Also,  a 
child  who  was  sent  to  school  was 
considered  as  an  outcast  of  the  fam- 
ily. He  had  no  more  value  to  the 
community  again.  He  would  not  help 
farm  or  look  after  the  animals." 

Indeed,  as  Gana  became  more  in- 
terested in  school  he  had  less  time  to 
help  herd  sheep  and  accompany  his 
father  on  hunting  trips.  His  father 
forbade  him  any  more  food  until  he 
stopped  going  to  school,  but  his 
mother  secretly  fed  him.  His  father 
refused  to  pay  his  school  fees,  but 
Gana  raised  chickens  and  paid  his 
own  fees. 

Twenty-eight  year-old  Gana  — -  he 
was  bom  about  1942,  but  no  accurate 
records  were  kept  —  was  headmaster 
at  a  primary  school  for  six  months. 


I 


2     MESSENGER    J-1-72 


I 


learn 


He  then  attended  an  advanced  teach- 
ers college  in  Kano,  Nigeria.  In  June 
1970  he  graduated  and  returned  to 
Waka  as  "housemaster"  in  a  dormi- 
tory and  "sportsmaster,"  head  of  the 
I     physical  education  department. 
1         At  Bridgewater  College,  he  plays 
intramural  soccer  on  his  dormitory 
team  and  may  compete  in  track  this 
I     spring.  He  ran  the  220  and  440  com- 
petitively in  Nigeria. 

In  order  to  come  to  Bridgewater, 
where  he  is  studying  business  admin- 
istration, he  turned  down  an  appoint- 
ment by  Nigeria's  North-Eastern 
State  as  state  athletic  coach. 

Gana  is  at  Bridgewater  on  one  of 
five  foreign  student  scholarships  and 
is  holding  down  a  work-study  job. 
The  Bridgewater  congregation's  com- 
mission on  mission  and  service  spon- 
sored his  transportation  to  the  U.S. 
and  arranges  for  dinners  and  weekend 
contacts  with  church  families. 

But  most  responsible  for  Gana's 
presence  in  the  U.S.  is  Bridgewater 
graduate  Kermon  Thomason,  who 
has  been  teaching  in  the  Waka 
Schools  since  1960. 

Kermon  has  helped  Gana  and  his 
wife  in  many  ways,  and  in  apprecia- 
tion, the  couple  named  their  first 
child,  now  six,  after  Kermon.  The 
Dibals  have  also  a  four-year-old  son. 
Gana's  family  remained  in  Nigeria 
when  he  came  to  the  U.S. 

However  difficult  were  his  soci- 
ology, psychology,  and  western 
civilization  courses  in  the  winter 
term,  Gana  found  Virginia's  cold 
winter  weather  even  more  formidable. 


1    ..  pr» 
i 

Mary  Meyer:  Art  as  therapy 


Even  before  Mary  Meyer  contracted 
multiple  sclerosis,  her  creative  side 
was  quite  evident.   But  since  the 
disabling  illness  confined  her  to  a 
wheelchair  16  years  ago,  she  observes 
that  her  painting  and  handicap  are 
more  a  therapy  than  a  hobby. 

The  Palmyra,  Pa.,  woman  not  only 
pursues  her  painting  at  home  —  in 
her  favorite  medium  of  watercolor  — 
but  conducts  a  class  in  painting  at  the 
Palmyra  Church  of  the  Brethren. 

"I  don't  know  if  I'm  an  artist," 
Mrs.  Meyer  says.  "I  just  enjoy  ex- 
pressing myself."  And  she  continues 
to  do  so  for  her  friends  and  family, 
for  the  congregation,  and  through 
such  public  events  as  the  arts  festival 
of  the  Atlantic  Northeast  District. 

She  served  on  the  planning  com- 
mittee for  that  event  and  was 
responsible  for  at  least  a  number  of 
entries  by  others  that  might  not  have 
been  made  without  her  appeal. 

Enthusiasm,  cheerfulness,  and 
optimism  have  been  Mary  Meyer's 
marks  on  any  situation  in  which  she 
finds  herself.  Despite  much  in  her  life 
that  would  contribute  to  a  less  happy 
outlook,  she  neither  magnifies  nor 
dwells  on  her  illness.  Her  pastor, 
Donald  W.  Rummel,  observes  that 
she  works  at  being  cheerful,  and 
"because  she  works  at  it,  it  comes  out 
very  genuine." 

Her  art  class  at  the  church  has 
more  nonchurch  members  in  it  than 
members:    "We  invite  everybody  to 
come  in.  I  think  religion  is  open  to 


everybody  and  we  inject  religion  into 
our  class  —  through  opening 
devotions  and  discussions  about 
nature  and  God  through  nature." 

Much  of  her  own  work  relates  to 
landscapes  and  nature  scenes  and  her 
next  project  will  be  a  painting  of 
Camp  Pine  Woods,  the  cabin  and 
grounds  of  the  church  outside  town 
that  forms  the  backdrop  to  the 
Meyers'  own  home. 

Mrs.  Meyer,  56,  has  for  many 
years  been  the  crafts  director  at 
church  day  camps,  especially  among 
junior  highs.  She  helped  organize  a 
community  playground,  where  she 
has  taught  crafts. 

For  some  23  years  she  has  attended 
an  evening  art  class  at  Hershey,  but 
has  not  had  artistic  training  beyond 
that.  She  is  an  active  member  in  the 
town's  Women's  Club  and 
participates  in  an  MS  (multiple 
sclerosis)  group  in  the  Harrisburg 
area.  She  and  her  husband  Ed 
toured  Alaska  last  summer,  making 
North  Dakota  the  only  state  she  has 
not  seen.  They  have  two  married 
children. 

Mary  has  given  more  of  her  paint- 
ings away  than  she  can  remember. 
And  she  won't  sell  them.  "That 
bothers  me."  she  says,  concerned  for 
the  relational  aspect  with  a  recipient. 
"If  I  don't  know  the  people,  I'd 
sooner  give  them  to  friends." 
Genuinely  cheerful,  genuinely  in- 
terested in  persons,  Mary  Meyer 
remains  the  kind  of  person  more 
mindful  of  others  than  herself. 


S-l-72    MESSENGER     3 


Brethren  gather  by  the  Ohio 
for  1972  Annual  Conference 

For  u  people  professing  to  being  "in  the 
world"  but  not  "of  the  world,"  Cincin- 
nati, Ohio,  may  be  an  appropriate  place 
for  this  year's  Annual  Conference.  One 
Conference  planner  said  she  received  the 
feeling  of  being  "in  the  city"  but  not  "of 
the  city,"  so  well  had  the  city  planners 
provided  an  openness  in  design. 

Central  Committee  members,  who  met 
in  Cincinnati  in  December,  are  genuinely 
excited  about  the  Conference  city  and  its 
facilities. 

The  Cincinnati  Convention-Exposition 
Center,  a  $10-million  complex  built  in 
1967,  has  a  spacious  setting  in  the  down- 
town area  and  expansive  lobbies  and  hall- 
ways where  fellowship  can  occur.  Mod- 
erator Dale  W.  Brown  noted  that  "for 
the  first  time  all  insight  sessions,  offices, 
exhibits,  banquets,  youth  meetings  can 
be  held  under  the  same  roof  as  the  gen- 
eral sessions."  Such  functions  will  occur 
in  the  27  meeting  rooms  on  the  second 
floor. 

Second  level  walkways  allow  one  to  go 
from  the  convention  center  to  several 
major  hotels  and  department  stores  with- 
out battling  city  traffic.  Fountains  and 
open  spaces  envelop  the  center. 

Two  huge  walled  areas  above  the  ex- 
hibit hall  entrances  display  the  ceramic 
work,  entitled  "Space  Walk,"  of  local 
artist  Charles  Harper,  highlighting  a  dra- 
matic foyer  of  terrazzo  tile  flooring  from 
Mexico  and  Italian  marble  walls. 

Downtown  Cincinnati  is  engaged  in  an 
inner  city  renewal  program  that  has 
blended  the  old  and  new  architecture, 
retaining  the  historic  past  but  pointing 
to  the  future. 

While  there  is  no  Church  of  the  Breth- 
ren in  Cincinnati,  Southern  Ohio  is  a 
stronghold  of  the  faith.   The  Stonclick 
church,  some  25  miles  distant,  is  the  clos- 
est Ohio  church  to  Cincinnati.  It  is  also 
the  oldest  Brethren  church  in  Southern 
Ohio.  Nearby  on  the  Kentucky  side  of 
the  river  is  the  Constance  congregation. 

Brethren  last  conferred  in  Southern 
Ohio  in  1886,  in  a  clover  field  on  the 
farm  of  Elder  Jesse  Stutsman  in  Darke 
County,  east  of  the  then  new  and  thriving 
village  of  Pitsburg. 

District  executive  Chester  I.  Harley 


The  Cincinnati.  Ohio,  skyline,  dominated  in  this  photo  by  the  new  riverfront  stadium 


notes:  "Eighty-six  years  is  a  long  time  to 
go  without  a  conference  in  Southern 
Ohio.  The  1972  version  will  not  be  in  a 
clover  field,  but  the  freeway  cloverleaf 
will  be  used  to  get  to  the  convention  cen- 
ter on  downtown  Fifth  Street."  The 
Southern  Ohio  district  has  12,000  mem- 
bers and  59  congregations. 

Past  conferences  in  Southern  Ohio 
have  been  in  1834  in  Darke  County,  1850 
at  Bear  Creek,  1862  near  Brookville, 
1875  at  Covington,  1874  at  DeGraflf, 
1884  near  Dayton,  and  1886.  The  1862 
conference  was  attended  by  a  phenom- 
enal 30,000  persons  and  was  moderated 
by  Elder  John  Kline  of  Virginia. 

"The  Queen  City  of  the  West,"  Cincin- 
nati was  founded  in  1788  and  today  has 
1.4  million  metropolitan  area  population. 
Even  Winston  Churchill  called  Cincin- 
nati "the  most  beautiful  of  the  inland 
cities  of  the  Union."  It  is  Ohio's  second 
largest  city. 

For  the  Conferencegoer  weary  of  a 
day's  events  or  with  a  free  afternoon,  the 
city  will  offer  such  attractions  as  the  art 
museum  and  free  admission  to  galleries 
of  world  famous  paintings,  sculptures, 
textiles,  glass,  china,  silver  and  pottery 
.  .  .  the  historical  society,  adjacent  to  the 
art  museum  .  .  .  zoological  gardens,  with 
a  collection  of  animals  and  birds  living 
in  their  natural  surroundings  .  .  .  river- 
boat  tours  on  the  Ohio  .  .  .  natural  history 
museum  and  planetarium  .  .  .  the  birth- 
place of  President  William  Howard  Taft, 
now  a  museum. 

Then  there  is  Mt.  Adams,  a  restored 
section  of  town  with  its  offbeat  establish- 
ments .  .  .  the  University  of  Cincinnati, 
and  other  higher  education  facilities  .  .  . 
the  university's  Showboat  Majestic,  where 


the  summer  season  of  hit  musical  pro- 
ductions will  be  in  progress  .  .  .  the  Carew 
Tower,  where  visitors  may  view  the  city 
from  48  stories  high. 

For  the  campers  among  the  Brethren, 
facilities  will  be  available  in  an  easy  drive 
from  convention  center.  Within  a  block 
of  the  center  are  5,000  off-street  parking 
spaces. 

Greater  Cincinnati  Airport,  on  the 
Kentucky  side  of  the  Ohio  River,  serves 
the  city.  Six  major  hotels  and  motels  are 
within  five  blocks  of  convention  center. 
Conference  headquarters  will  be  the 
Sheraton-Gibson  Hotel,  with  Conference 
offices  in  the  convention  center.   And 
restaurants  abound  in  the  downtown 
area. 

With  the  charm  of  the  old  and  the 
challenge  of  the  new.  Brethren  will 
gather  for  their  186th  recorded  confer- 
ence in  the  shadow  of  Fountain  Square. 
If  a  Conference  can  be  shaped  by  its  host 
city,  it  is  most  likely  to  happen  in 
Cincinnati. 

Board's  investment  policies 
among   Conference   business 

Even  as  a  concern  over  the  denomina- 
tion's investment  policies  grows  as  a  po- 
tential issue  at  Annual  Conference,  the 
General  Board  this  month  will  take  up 
its  own  consideration  of  the  matter,  with 
a  probable  recommendation  to  the 
delegates. 

Southern  Ohio  district  is  bringing  a 
query  to  the  Conference  asking  for  a 
study  of  the  payment  of  the  telephone 
tax  and  the  holding  of  U.S.  government 
securities  by  the  church's  national  offices. 


4     MESSENGER    3-1-72 


Likewise,  the  Pacific  Southwest  Con- 
ference, at  the  initiation  of  some  youth 
and  the  Lynnhaven,  Phoenix,  and  Glen- 
dale,  Ariz.,  congregations,  has  requested 
Annual  Conference  to  "consider  the 
moral  question  of  holding  United  States 
Savings  Bonds  when  we  as  a  church 
are  trying  to  divorce  ourselves  as  far  as 
possible  from  the  military-industrial 
complex." 

In  another  related  item,  the  Manches- 
ter church  and  Middle  Indiana  district 
are  asking  that  the  Conference  be  pro- 
vided an  annual  itemized  report  of  Gen- 
eral Board  and  Pension  Board  invest- 
ments. 

Another  query  e.xpresses  concern  for 
the  selling  of  beer,  wine,  and  liquor  in  the 
public  media  and  asks  for  leadership  in 
giving  suggestions  to  local  congregations 
on  working  to  end  the  advertising.  Initi- 
ating the  query  are  the  Bassett  congrega- 
tion and  Southern  Virginia  district. 

Though  there  are  few  new  items  of 
business,  last  year's  Conference  left 
enough  unfinished  ones  to  keep  the  Cin- 
cinnati delegates  busy  ...  on  an  abortion 
stance,  theological  education,  lower  in- 
come housing,  a  social-economic  basis 
for  Fund  for  the  Americas,  among  them. 

Brethren  helping  to  fill 
lower  income  housing  needs 

In  its  first  two  years  the  Christian  Hous- 
ing Assistance  Corporation  in  Waynes- 
boro, Va.,  has  aided  seven  lower  income 
families  in  finding  and  purchasing  homes. 

Originally  begun  in  1969  by  the 
Waynesboro  Church  of  the  Brethren  and 
now  involving  14  congregations  and  five 
denominations,  the  corporation  makes 
loans  to  families  for  down  payments  on 
terms  by  which  they  can  handle  the  re- 
payments. 

Waynesboro  pastor  Wendell  Flory  is 
chairman  of  the  corporation,  and  a  num- 
ber of  directors,  including  the  officers, 
are  Brethren.   Four  realtors  also  serve  on 
the  board. 

Three  black  and  four  white  families 
have  been  assisted  thus  far.  One  family 
of  eight  moved  from  a  chicken  shed  to  a 
four-room  house  when  the  corporation 
endorsed  the  father's  $1,500  note  and 
lent  him  the  required  $1,000  balance. 

Another  loan  was  made  to  a  family  of 


six  for  $2,000  to  enable  them  to  take  over 
a  mortgage  on  a  home  worth  $14,000. 

In  each  of  the  seven  loans  made,  Mr. 
Flory  says,  "the  family  needed  assistance 
in  legal  advice  and  procedures  in  ob- 
taining homes.    Some  did  not  have 
the  credit  necessary  for  them  to  have 
secured  loans  in  their  own  names." 
Follow-up  contacts  are  made  with  the 
families.  Mr.  Flory  points  out  that  the 
program  is  not  a  giveaway,  but  that  re- 
payment is  made. 

The  corporation  has  operated  on 
$18,000  in  assets.  While  five  congrega- 
tions have  budgeted  the  corporation  in 
their  planning,  most  support  comes  from 
direct  gifts,  memorials,  and  mortgage 
payment  income. 

Relief  aid  to  Nigeria  closed 
after  $20  million  in  assistance 

A  little  more  than  two  years  after  the  end 
of  the  bitter  Nigerian  civil  war,  the  larg- 
est relief  and  rehabilitation  program  ever 
supported  through  the  World  Council  of 
Churches  is  drawing  to  a  close.   In  the 
two-year  period,  churches  and  their 
agencies  around  the  world  have  chan- 
neled more  than  $20  million  in  cash  and 
material  aid  as  well  as  personnel  to  the 
program  of  the  Christian  Council  of  Ni- 
geria (CCN)  Rehabilitation  Commis- 
sion. 

(The  Church  of  the  Brethren  contrib- 
uted $20,483  in  Emergency  Disaster 
Funds  toward  relief  elTorts  in  Nigeria, 

In    Nigeria:    Two   years  of   medical  aid 


and  Brethren  field  secretary  in  Nigeria, 
Roger  L.  Ingold,  was  seconded  as  as- 
sistant to  Emmanuel  Urhobo,  the  Ni- 
gerian director.) 

A  staff'  team  of  573  Nigerians  and  22 
expatriates  —  including  Japanese.  In- 
dian, Jamaican,  European,  and  North 
American  personnel  —  have  carried  out 
extensive  relief  work  and  41  field  rehabil- 
itation projects  and  programs.  The  aim, 
said  a  CCN  report,  was  "to  give  a  shot- 
in-the-arm  to  the  medical,  agricultural, 
industrial,  and  social  sectors,  enabling 
them  to  progress  by  themselves." 

Rural  health  centers  have  been  recon- 
structed in  five  divisions  in  the  East  Cen- 
tral State  and  five  hospitals  enabled  to 
function  again.   Medical  teams  have  sup- 
plemented governmental  health  care. 
One  of  the  CCN  medical  personnel  from 
Japan  h^s  been  carrying  out  visits  to  no 
less  than  44  health  centers,  dispensaries, 
and  maternities  each  month. 

In  the  agricultural  field,  three  rural 
training  centers  have  been  reopened  after 
the  devastation  of  the  war.  A  rural  re- 
construction plan  is  also  in  operation 
which  aims  at  the  creation  of  ten  or 
eleven  cooperative  farms  in  the  East 
Central  State,  encouraging  150  young 
farmers. 

Home  industries  have  been  another 
part  of  CCN's  work.  Seven  weaving  cen- 
ters have  been  established  and  a  regular 
and  increasing  demand  is  reported.  Pot- 
tery is  being  produced  at  Isheagu  under 
the  direction  of  a  Nigerian  potter,  and 
children  separated  from  their  parents  by 
the  war  have  been  reunited  after  much 
patient  tracing  work. 

At  100,  International  Lessons 
still  leading  study  materials 

One  hundred  years  ago  next  month  in 
Indianapolis  the  International  Sunday 
School  Lessons  were  launched. 

In  April  the  present  Committee  on  the 
Uniform  Series,  related  to  the  Division  of 
Christian  Education  of  the  National 
Council  of  Churches,  will  observe  the  an- 
niversary in  the  same  Second  Presby- 
terian Church  (  but  not  the  same  build- 
ing) where  the  lessons  began. 

Hazel  M.  Kennedy,  Brethren  con- 
sultant for  curriculum  materials,  has 
worked  with  the  uniform  lessons  since 

3-1-72   MESSENGER     S 


last  November.  Thirty  U.S.  and 
Canadian  denominations  cooperate  in  the 
preparation  of  the  Bible  lesson  outlines 
for  Sunday  use. 

Church  of  the  Brethren  utilization  of 
the  uniform  lessons  began  87  years  ago 
and  presentl\  appear  in  A  Guide  for 
Biblical  Sludies. 

The  committee  plans  several  years  in 


advance  in  order  that  within  any  six-year 
period,  for  example,  they  can  provide  for 
"study  of  all  portions  of  the  Bible  deemed 
most  fruitful  for  group  learning  in  the 
Sunday  church  school." 

Brethren  use  of  the  uniform  lessons 
started  with  materials  intended  for  chil- 
dren with  quarterly  publication  for  adults 
beginning  in  1885.  Today  up  to  25,000 


Brethren  adults  follow  the  interpretation 
in  A  Guide  for  Biblical  Studies. 

Miss  Kennedy  and  other  Brethren  edi- 
tors have  helped  plan  lesson  cycles,  select 
scripture  texts,  phrase  topics,  and  offer 
suggestions  for  writers.  Freedom  to  in- 
terpret the  texts  is  given  to  the  denomina- 
tional and  independent  publishers. 

The  series  was  conceived  by  a  Meth- 


Agenda  for  the  aging:  Have  churches  'sinned  by  omission'? 


The  White  House  Conference  on  Aging 
left  an  agenda  of  promises  to  older  Amer- 
icans. The  ability  of  the  Administration 
and  the  Congress  to  redeem  them  will  de- 
termine the  success  of  the  gathering  in 
Washington,  D.C.,  in  November. 

Churches  were  vigorously  involved  in 
the  planning  of  the  3,500-member  con- 
ference, as  well  they  should  be.  For  even 
before  the  conference  opened,  its  chair- 
man. Dr.  .Arthur  S.  Flemming,  observed 
that  churches  are  a  part  of  the  problem. 

"We  have  many  older  persons  in  our 
nation  today  who  are  isolated  and  ostra- 
cized from  life  and  there  isn't  any  doubt 
in  my  mind  that  wherever  you  find  an 
older  person  in  his  own  home,  in  a  home 
for  the  aged,  or  in  a  nursing  home  who  is 
isolated  from  life,  there  is  within  a  block 
or  two  a  local  congregation,  parish,  or 
synagogue,  "  he  observed. 

He  called  this  lack  of  contact  by  the 
church  with  the  older  person  a  "very 
serious  sin  of  omission."   Where  church- 
es find  isolated  or  ostracized  older  per- 
sons, he  said,  "I  would  hope  they  would 
establish  contact,  begin  to  determine  what 
their  needs  are,  and  then  be  as  helpful  as 
possible  in  meeting  those  needs." 

"But  the  most  important  thing  for  them 
to  do,"  he  emphasized,  "is  to  demonstrate 
to  that  older  person  that  someone  is 
concerned  for  his  or  her  interests." 

One  Lutheran  participant,  following 
the  conference,  observed  that  "in  the  pri- 
orities of  the  church  the  older  person 
does  not  rise  very  high,"  still  being  too 
concerned  with  the  "youth  mystique." 
The  church  has  shown  little  leadership 
in  developing  roles  for  the  retired  indi- 
vidual as  a  person  who  can  contribute  to 
a  society. 

Attending  the  conference  for  the 
Church  of  the  Brethren  were  Olin  J. 


Mason,  administrator  of  Brethren  Homes 
in  Sebring,  Fla.,  and  Gaithcrsburg,  Md., 
pastor  Larry  K.  Ulrich. 

The  work  of  the  conference  centered 
around  14  sections  representing  the  full 
range  of  needs  and  problems  of  the  elder- 
ly.  Each  section  broke  into  subsections; 
Mr.  Mason  was  recorder  of  his  subsection 
on  housing. 

Mr.  Mason's  involvement,  if  not  typi- 
cal, was  indicative  of  the  prcconference 
planning  that  occurred.  Over  the  past 
two  years  he  was  chairman  of  the  High- 
lands County  Forum  on  the  Aging,  on  the 
advisory  panel  as  a  resource  person  at  the 
regional  level  of  the  White  House  Con- 
ference, on  the  state  and  national  Task 
Forces  on  Housing,  and  a  delegate  to  the 
.State  White  House  Conference. 

One  of  the  sections  Mr.  Ulrich  attended 
concerned  the  "Religious  Community  and 
the  Aged."   It  brought  six  recommenda- 
tions to  the  President  and  Congress: 

u^  a  national  conference  on  spiritual 
well-being  within  two  to  five  years  to  re- 
view the  1971  achievements, 

U^  a  broad-based  community  approach 
to  the  aged  through  multipurpose  com- 
munity centers, 

I/*  denial  of  tax  exemption  to  those 
private  institutions  for  the  aged  which 
abrogate  civil  rights  laws, 

]/^  church-related  retirement  facilities 
adding  to  their  staffs  a  retiree  in  the  role 
of  ombudsman-advocate  working  with 
older  adults  within  the  institution  and  the 
larger  community, 

jX  tax  deductions  for  money  given  for 
the  care  of  the  aging,  and  education  for 
couples  in  their  middle  years  for  bridging 
to  later  problems,  including  accepting 
death  and  preparation  for  widowhood, 

1^  religiously-related  educational  insti- 
tutions and  laymen  in  teaching  roles  pro- 


'Sr 


6     MESSENGER    3-1-72 


odist  preacher,  J.  H.  Vincent,  and  a  Bap- 
tist layman,  B.  F.  Jacobs,  brought  about 
its  adoption.  The  first  committee  was 
created  by  the  National  Sunday  School 
Convention. 

Today  the  lessons  are  the  foremost 
plan  used  by  Protestant  denominations 
for  the  development  of  Bible  study  ma- 
terials in  the  church  school. 


viding  understandings  of  the  processes  of 
aging  and  the  needs  of  older  persons. 

The  section  affirmed  "the  principle  that 
responsibility  for  the  care  and  affectional 
support  of  persons  of  all  ages  rest  with 
one's  immediate  family  and  kinsmen." 

Working  during  the  week  "Toward  a 
National  Policy  on  Aging,"  the  confer- 
ence sought  a  policy  of  financial  support 
by  the  government  that  would  enable 
stronger  involvement  of  the  nation's  vol- 
untary sector  in  programming  for  serv- 
ices to  the  elderly,  Olin  Mason  said. 

As  one  participant  remarked:  "The 
problem  of  the  aging  is  still  poverty"  and 
many  of  the  problems  related  to  aging 
would  be  solved  with  an  adequate  guar- 
anteed minimum  income.  Conference 
delegates  adopted  a  resolution  recom- 
mending that  the  elderly  be  guaranteed 
at  least  the  minimum  income  cited  by 
the  Labor  Department  as  adequate. 

Curiously  however,  while  churches 
tend  to  concentrate  on  institutional  serv- 
ices to  the  aging  —  financial  support  of  a 
retirement  home  and  ministries  to  nursing 
home  patients  —  the  majority  of  the 
elderly  reside  outside  such  institutions. 
Indeed,  the  study  being  made  for  the 
1972  Annual  Conference  of  the  Brethren 
homes  for  the  aging  appears  to  focus  on 
the  institutional  rather  than  individual 
role. 

A  conference  study  book  suggested  that 
churches  may  overlook  spiritual  needs  as 
they  become  aware  of  other  problems  of 
the  aging,  and  may  even  accentuate  prob- 
lems among  those  they  help. 

The  church  by  its  own  heavy  institu- 
tional involvement,  if  not  its  spiritual  as- 
signment, has  an  agenda  for  the  aging. 
The  seriousness  with  which  it  takes  its 
mandate  may  help  determine  national 
goals  for  the  elderly. 


[LapdsirDDDi]^ 


PEOPLE    YOU   KNOW 


Alvin  P_.    Klotz   has  accepted  the  exec- 


utive directorship  of  Hoosiers  for  Peace,  an  arm  of  Clergy 
and  Laymen  Concerned,  with  offices  in  Indianapolis,  Ind. 
His  contributions  to  Messenger    include  guest  editorials. 

District  executive  Joseph  Mason   of  Middle  Pennsylvania 
is  serving  the  Centre  Association  American  Baptists  while 
continuing  his  present  responsibilities.   The  joint  pro- 
gram with  the  Centre  Association  will  continue  for  a  two- 
year  trial  period. 

S.  C.  Miller ,    92,  veteran  school  administrator  who 
two  years  ago  was  proclaimed  "Man  of  the  Half  Century"  by 
fellow  Kiwanians ,  died  Jan.  2  in  Evanston,  111.   An  active 
church  leader,  he  first  came  to  Elgin  in  1911  to  edit  the 
Inglenook   magazine. 

Another  longtime  churchman,  E_.   M_.    Hersch ,   died  at  La 
Verne,  Calif.,  Jan.  16.   He  was  77.   He  was  a  former  mana- 
ger-treasurer of  the  Brethren  Publishing  House. 

Hillcrest  Homes  administrator  M.  R.  Smelt zer  has  be- 
come president  of  the  California  Association  of  Homes  for 
the  Aging. 

Pastor  of  Akron,  Ohio's,  First  church,  Raymon   Eller , 
is  on  the  Akron  Ministerial  Association's  campus  ministry 
at  Akron  University,  representing  the  Northern  Ohio  Dis- 
trict.  He  served  similarly  at  Wichita  State  University  in 
his  former  pastorate. 

At  Springfield,  Mo.,  Donna  Carson ,   member  of  the  Good 
Shepherd  church,  received  the  city's  Outstanding  Layman 
Award  . . .  and  in  Bakersfield,  Calif. ,  Layman  of  the  Year 
is  Church  of  the  Brethren  member  Tom  Dunham. 


A  POTPOURRI 


In  the  Southeastern  District  of  the 


Church  of  the  Brethren,  Camp  Carmel   becomes  the  first  Amer- 
ican Youth  Hostel  in  the  state  of  North  Carolina.   The 
hostel  program,  overseen  by  American  Youth  Hostels,  Inc., 
aims  to  provide  young  persons  with  opportunities  for  simple 
modes  of  travel  and  recreation,  along  with  experiences  in 
developing  self-reliance  and  goodwill  among  persons  of 
different  backgrounds. 

Brethren  in  Fort  Wayne,  Ind.,  observed  their  75th 
anniversary  Feb.  13.   Separate  and  combined  services  were 
held  by  the  Lincolnshire  congregation ,  organized  in  1897, 
the  Beacon   Heights   congregation ,    organized  in  1952,  and  the 
Kairos   House  fellowship ,   begun  in  1970. 

You'll  want  to  watch  Some  Kind   of  Presence   March  12, 
one  program  in  a  series  of  specials  offered  on  Sunday  after- 
noons by  NBC  television.  Allen  Sloan' s   dociMientary  details 
the  changing  concept  of  the  ministry  today. 

Best  Sunday  School   Lessons    is  the  tentative  title  of 
a  book  being  edited  by  Claude  A.  Frazier,  M.D. ,  whose  ap- 
peal for  materials  goes  to  Messenger   readers.   Persons  who 
have  prepared  and  presented  unique,  original,  or  outstand- 
ing church  school   lessons   for  children,  youth,  or"  adults 
may  submit  them  to  Dr.  Frazier  at  4-C  Doctors'  Park,  Ashe- 
ville,  N.C.  28801. 

The  La_  Verne,   Calif. ,    church  board   voted  to  support 
the  Southern  California  Telephone  War  Tax  Suit,  involving 
the  withholding  of  the  ten-percent  federal  excise  tax. 

3-1-72  MESSENGER  7 


P®(BDSD  CSpKOrft 


Project  Equality:  'Not  a  Closed  Issue' 


bv  RONALD  E.  KEENER 


Nc 


led  Crumpacker's  letter,  printed  in  the 
front  part  of  this  magazine,  is  an  example 
of  several  concerns  expressed  about  the 
General  Board's  decision  last  November 
that  the  denominational  offices  affiliate 
with  Project  Equality. 

The  issue  that  has  evolved  from  that 
action  since  then  also  indicates  how  con- 
fusing and  confounding  can  be  the  parlia- 
mentar>'  processes  of  Annual  Conference. 

It  seems  clear  that  what  delegates 
thought  they  voted  on  last  June  regarding 
Project  Equality,  and  what  they  did  vote 
on  were  two  different  matters. 

Project  Equality,  Inc.,  is  an  interreli- 
gious  agency,  begun  in  1965,  that  seeks 
equal  opportunity  in  employment  by  reli- 
gious bodies  and  avoidance  of  purchasing 
practices  that  subsidize  discrimination. 
It  is  active  in  about  23  states. 

-At  the  St.  Petersburg  Annual  Confer- 
ence last  year,  the  General  Board  re- 
sponded to  a  query  assigiied  to  it  the 
previous  year.  The  reply,  which  was 
adopted  by  the  delegates  in  a  560-295 
vote,  proposed  study  and  witness  to  the 
evils  of  discrimination  and  the  need  for 
jobs  for  minority  persons.  The  reply  sug- 
gested membership  for  "congregations 
and  agencies  of  the  Brotherhood"  in 
Project  Equality  "when  volume  of  busi- 
ness and  number  of  jobs  would  justify 
participation." 

Thus  the  final  delegate  action  skirted 
the  question  of  immediate  membership 
in  Project  Equality  in  favor  of  a  "wait- 
and-see"  policy.  In  November,  however, 
at  the  urging  of  the  church's  professional 
staff,  the  newly  constituted  General 
Board  reconsidered  Project  Equality  and 
voted  to  join. 

The  questions  that  arose  from  this 
series  of  events  came  in  the  mail  of  Gen- 


eral Secretary  S.  Loren  Bowman.  One 
wanted  to  know  whether  "the  Board's 
decision  was  an  override  of  the  Confer- 
ence action."  Another  questioned  wheth- 
er "the  Board  appears  to  be  going  in  an 
opposite  direction  from  the  decision  of 
Conference,"  a  concern  echoed  many 
times,  including  Mr.  Crumpacker's  letter, 
since  Annual  Conference  is  the  final  au- 
thority in  matters  of  policy  for  the 
denomination. 

"The  precedent  of  the  Board  changing 
something  Conference  acted  upon  so  soon 
will  certainly  create  many  problems  for 
us  pastors,"  another  wrote. 

A  careful  relistening  of  the  debate  on 
the  issue  from  the  official  tapings  of  the 
delegate  body,  and  an  examination  of  the 
motions  before  the  delegates,  indicate 
that  one's  interpretation  of  the  sentiment 
of  the  delegate  body  was  different  from 
the  action  which  they  finally  took. 

Sentiment  appeared  to  reject  denomi- 
national membership  in  Project  Equality. 
'Vet  the  final  action  left  that  door  open  to 
the  General  Board  on  its  "serious  con- 
sideration of  the  possibilities/ values  of 
membership  in  Project  Equality,"  the 
wording  of  the  implementing  part  of  the 
query's  reply. 

Indeed  the  original  query  received  at 
the  1970  Conference  was  not  put  in  the 
terminology  of  membership  in  the  group. 
Rather,  it  spoke  to  the  study  of  endors- 
ing  and  cooperating  witli  Project  Equality 
by  Brotherhood  organizations  and 
church-related  institutions  in  the  areas  of 
investing  and  expending  funds  and  in  fair 
employment  practices. 

Of  the  General  Board's  study  of  Proj- 
ect Equality  and  its  report  to  the  dele- 
gates, the  minutes  simply  say  "The  report 
was  adopted." 

Did  the  action  prohibit  the  General 
Board  and  other  Brotherhood  agencies 
from  joining  Project  Equality? 


As  impartial  a  view  as  possible  must 
observe  that  the  action  itself  did  not. 
Nor  did  it  deal  decisively  with  the  matter 
of  membership  at  all. 

Concluded  S.  Loren  Bowman:  "Mem- 
bership in  Project  Equality  was  left  open 
and  the  General  Board  —  along  with  oth- 
er agencies  of  the  church  —  was  com- 
mended to  continue  its  study  of  the  pos- 
sibilities/values of  becoming  a  participat- 
ing member.  This  was  viewed  as  an  op- 
tion for  the  reorganized  board  as  it  met 
in  November." 

It  can  be  asked  whether  the  General 
Board  should  have  dealt  with  an  issue  so 
recently  before  Annual  Conference. 

Furthermore,  and  even  more  to  the 
point,  it  is  hazardous  to  suggest  that  the 
Conference  did  not  speak  at  all  on  the 


"'f/c. 


"Po,,  „ 


■■■■--..  "^"oni 


^£"-0 


C        "'..."""'"......"""""Ic 


City 
^"   No 


'"  Ui 


'"  o,,. 


"">r< 


8      MESSENGER    J- 1-72 


matter  of  membership  in  Project  Equal- 
ity. In  essence,  one  could  say  that  the 
sentiment  of  the  Conference  was  well 
known  to  the  November  Board  meeting. 

During  the  debate  on  the  Board's  posi- 
tion, a  substitute  motion  was  offered  that 
the  church,  through  its  General  Board, 
become  a  full  participant  in  Project 
Equality.  By  a  division  vote  of  506  nays 
and  295  yeas,  the  delegates  defeated  the 
call  for  full  membership. 

Moderator  Harold  Z.  Bomberger,  in 
announcing  the  vote,  said  "that  means 
you  [the  delegates]  have  decided  not  to 
authorize  the  Board  to  become  part  of 
Project  Equality." 

Yet  subsequent  action  on  the  query  did 
not  make  this  vote  an  official  part  of  the 
response  to  the  query.  Indeed,  General 
Secretary  Bowman  assured  the  delegates 
that  the  "issue  is  not  a  closed  issue,"  but 
remained  open  to  reexamination  and 
participation. 

Then  too,  while  the  Conference  de- 
feated a  proposal  to  instruct  the  Board  to 
join  Project  Equality,  it  can  also  be  ar- 
gued that  it  did  not  tell  the  Board  not  to 
join  if  new  evidence  or  argument  caused 
it  to  reconsider  membership. 

Obviously  the  Board  could  feel  that  it 
was  under  the  mandate  of  continued 
study  being  commended  to  the  entire 
church  through  Annual  Conference. 
From  last  June's  delegate  action  it  ap- 
parently felt  that  it  was  free  to  act  as  it 
did  last  November. 

"If  you  were  at  St.  Petersburg,"  Mr. 
Bowman  said  recently,  "you  may  feel 
with  considerable  justification  that  mem- 
bership in  Project  Equality  was  the  item 
being  decided.   Most  of  the  speeches  on 
the  floor  were  by  persons  pressing  for  the 
church  to  become  active  in  Project  Equal- 
ity at  every  level  of  its  life. 

"Little  attention  was  given  to  the  con- 
tent of  the  Board's  report  and  almost  no 
discussion  was  given  to  the  specific  rec- 
ommendations. Even  though  a  careful 
analysis  of  these  recommendations  would 
seem  to  indicate  quite  clearly  that  Con- 
ference did  not  act  decisively  on  Project 
Equality  membership,  it  is  likely  that 
many  delegates  felt  it  had  done  so." 

Somewhat  incongruous,  the  content  of 
the  Board's  report  was  very  supportive  of 
Project  Equality,  while  at  the  same  time 
the  Board  declined  membership  in  the 
organization,  preferring  to  work  toward 


the  same  goals  within  its  own  structure. 

It  was  this  contradiction  that  led  the 
Board's  General  Staff,  following  Confer- 
ence, to  ask  for  a  reconsideration  of 
membership,  operating  under  the  guide- 
lines set  forth  by  Annual  Conference  in 
its  adoption  of  the  Board  report. 

In  a  critique  of  the  report,  a  staff  paper 
noted: 

"  I .   In  the  face  of  the  great  and  urgent 
need  outlined  in  the  query,  the  Board's 
recommendation  to  the  Annual  Confer- 
ence was  anemic  considering  the  problem 
with  which  it  purported  to  deal. 

"2.  The  Board's  recommendation  was 
illogical.   It  is  mathematically  impossible 
to  add  all  the  positive  factors  of  the 
Board's  expressed  feelings  about  Project 
Equality  and  arrive  at  the  negative  con- 
clusion which  it  did.  The  sum  total  of  a 
number  of  positive  factors  can  never  re- 
sult in  a  negative. 

"3.  The  Board  has  not  stated  explicit- 
ly (even  in  its  recommendation  to  Annual 
Conference)  a  list  of  reasons  for  not 
joining  Project  Equality." 

Among  arguments  expounded  by  the 
staff  paper  for  joining  Project  Equality 
were  feelings  that  "it  is  the  strongest  and 
most  effective  program  of  its  type  to  ap- 
pear on  the  horizon."  Furthermore, 
"membership  commits  us  to  do  in  deed 
what  we  have  said  in  words.  It  provides  a 
systematic  way  of  making  concrete  our 
good  intentions." 

Out  of  these  concerns  the  General 
Board  turned  again  to  consideration  of 
membership  and  voted  decisively  to  join. 

It  is  pertinent  too,  though  somewhat  a 
moot  question  now,  to  ask  who  should 
have  decided  on  membership.   In  a  nor- 
mal course  of  events,  such  a  matter  would 
likely  not  have  come  before  Annual  Con- 
ference.  It  came  before  the  1971  Con- 
ference only  because  of  a  query.  If  there 
had  been  no  query,  the  route  of  decision- 
making quite  normally  would  have  gone 
to  the  General  Board.  Seldom  are  mat- 
ters of  such  limited  concern  dealt  with  by 
the  Conference. 

Districts  already  members  of  Project 
Equality  are  Illinois- Wisconsin,  Northern 
Indiana  and  South/Central  Indiana, 
through  the  Indiana  Cooperative  Board, 
and  Western  Plains,  from  where  the  origi- 
nal Annual  Conference  query  came. 

Membership  of  the  General  Board  in 
Project  Equality  began  in  January  and 


will  be  held  in  both  the  state  and  national 
organizations,  but  without  additional  ex- 
pense for  the  dual  alignment. 

"The  costs  will  not  be  a  fixed  member- 
ship appropriation  but  a  service  fee  based 
upon  the  time  which  will  be  required  to 
assist  the  Board  in  developing  detailed 
plans  for  working  with  our  suppliers  and 
for  planning  to  achieve  our  employment 
goals,"  Loren  Bowman  said. 

The  cost  of  participation  in  the  first 
year  will  approximate  $2,000,  somewhat 
lower  than  originally  projected,  and  pos- 
sibly higher  than  succeeding  years.  The 
first  year's  costs  will  come  from  Part  II 
of  Fund  for  the  Americas  in  the  U.S. 
After  the  first  two  years,  the  board  will 
evaluate  its  participation  in  the  program. 

Even  before  the  Board's  action,  the 
General  Secretary  and  the  General  Serv- 
ices Commission  executive  were  de- 
termining compliance  with  Project  Equal- 
ity guidelines  of  major  suppliers  and  firms 
with  which  the  Board  deals. 

The  General  Secretary  provided  to  staff 
a  list  of  airlines  which  comply  with  Proj- 
ect Equality  guidelines  for  hiring  of  mi- 
nority persons.  And  Galen  B.  Ogden  has 
received  positive  statements  of  compli- 
ance with  suppliers'  guidelines  from  five 
of  the  six  major  suppliers  to  the  General 
Board.  They  are  book  publishers  Abing- 
don and  Harper  and  Row.  R.  A.  New- 
house  Co.,  a  church  supplies  firm,  and 
two  paper  products  companies,  Whitaker 
Paper  Co.,  and  Image  Supply  Co. 

It  is  believed  that  the  Brethren  in- 
quiries to  the  paper  companies  were  the 
first  acquaintance  they  have  had  with 
Project  Equality.  They  expressed  im- 
mediate willingness  to  comply,  inasmuch 
as  they  were  already  equal  opportunity 
employers. 

Negotiations  are  still  in  process  with  a 
sixth  major  supplier. 

So  where  to  from  here? 

Delegates  to  this  year's  Cincinnati 
Conference  will  have  the  opportunity  to 
review  the  decision  of  the  Board  when 
the  delegates  take  up  the  report  of  the 
Board,  wherein  membership  in  Project 
Equality  will  be  contained.   If  the  dele- 
gates are  so  inclined,  contrary  instruc- 
tions on  Project  Equality  membership 
could  be  given. 

Whatever  the  outcome,  it  will  have 
been  more  than  a  lesson  in  deliberative 
law.   n 


3-1-72    MESSENGER     9 


The  Sometimes  Praying  Hands 

°^Albrecht  Diirer 


by  Kenneth  1.  Morse 


JVlention  the  name  Albrecht  Diirer, 
and  most  persons  will  think  at  once  of 
a  drawing  of  two  hands,  pointed  and 
arched  in  an  attitude  of  prayer.  These 
"praying  hands"  originated  as  one  of 
the  preliminary  sketches  the  German 
artist  had  developed  for  an  altarpiece 
he  had  been  asked  to  provide  for  a 
Frankfort  merchant.  What  he  drew  in 
his  study  of  The  Hands  of  an  Apostle 
may  have  represented  only  a  minor 
element  in  the  execution  of  a  master- 
work.   But  apparently  Diirer  deemed 
his  drawing  worthy  of  saving,  and 
therefore  he  dated  it  f  1508)  and 
marked  it  with  his  monogram. 

Around  his  Praying  Hands,  a  legend 
has  developed  which  finds  little  support 
in  Durer's  biographies  but  which  is 
appealing  just  the  same.  It  suggests 
that  Durer's  early  success  was  facili- 
tated by  an  agreement  he  made  with  an 
older  artist.  The  friend's  menial  labor 
would  support  Diirer  until  such  time 
as  the  young  man  could  work  and  in 
turn  enable  his  friend  to  develop  his 
talent.   According  to  the  legend,  Diirer 
suddenly  came  to  the  realization  that 
his  friend's  hands,  having  toiled  on  his 

10     MESSENGER    3- 1 -72 


behalf,  would  likely  never  acquire  such 
skill  as  he  had  attained.  Observing  his 
friend  praying,  Albrecht  Diirer  felt 
impelled  to  show  his  gratitude  and  also 
to  honor  the  sacrifice  of  his  friend  by 
drawing  these  toil-worn  but  devoted 
hands  in  a  gesture  associated  with 
prayer. 

During  the  past  year  art  galleries 
around  the  world  have  held  a  series  of 
special  exhibitions  to  honor  the  500th 
anniversary  of  Durer's  birth.   It  is  an 
appropriate  time  to  take  a  closer  look 
at  the  artist  and  the  scope  of  his  work. 
This  may  cause  us  to  discard  some 
legends,  but  at  the  same  time  it  will 
surely  confirm  our  feeling  that  Albrecht 
Diirer  was  a  profoundly  religious  per- 
son, acquainted  with  prayer.   And 
merely  to  glance  at  a  sampling  of  his 
woodcuts,  paintings,  and  engravings  is 
to  discover  his  fascination  with  hands 
—  his  own,  the  hands  of  other  artists, 
the  hands  of  those  he  pictured  as 
apostles,  and  also  the  hands  of  Christ. 

The  son  of  a  goldsmith,  Albrecht 
apparently  decided  quite  early  in  life 
that  instead  of  following  his  father's 
craft,  he  wanted  to  be  an  artist.  At  the 


age  of  thirteen  he  drew  his  own  por- 
trait, exhibiting  even  then  a  lively 
curiosity  about  himself.  As  an  ap- 
prentice to  a  local  painter  he  remained 
in  Nuremberg  for  several  years  before 
deciding,  at  the  age  of  nineteen,  to 
travel  elsewhere  in  Germany  and  to 
work  with  other  artists. 

Five  hundred  years  ago  the  Middle 
Ages  were  ending.   A  Renaissance  was 
beginning.   Diirer's  paintings  and 
drawings  often  reflect  the  landscape 
and  the  architecture  of  the  Middle 
Ages,  and  some  of  his  preoccupation 
with  death  and  damnation,  with  super- 
stition and  fear,  with  the  realities  of 
war  and  pestilence,  may  be  due  to  the 
times  in  which  he  lived.  But  he  was 
also  a  Renaissance  man.   He  traveled 
in  Italy  and  learned  from  artists  who 
were  celebrating  a  new  kind  of 
humanism.    In  Central  Europe  he  be- 
came acquainted  with  the  new  means 
of  communication  that  accompanied 
the  development  of  printing  and  pub- 
lishing. 

If  it  is  correct  to  see  both  medieval 
and  Renaissance  values  in  Diirer,  it  is 
equally  appropriate  to  view  him  as  a 


M 


Angel  Playing  a  Lute 


The  Lamentation 


11,  i^  , 


detail  from  Virgin  Seated  on  a  Grassy  Bank 


Virgin  Seated  on  a  Grassy  Bank 


3-1-72    MESSENGER      11 


detail  from  Christ  on  the  Cross 


Christ   on   the  Cross 


Christ  on  the  Mount  of  Olives 


The  Prodigal  So7i 


12      MESSENGER    31 -72 


m 


devout  Roman  Catholic  who  was  open 
to  the  new  spirit  and  the  new  dynamics 
of  the  Protestant  Reformation.  The 
subject  matter  of  many  of  his  paintings, 
commissioned  for  churches,  reflected 
the  faith  of  the  Middle  Ages.  Early  in 
his  career  he  created  a  series  of  wood- 
cuts illustrating  the  apocalypse.  He 
published  also  engravings  and  drawings 
depicting  the  life  of  the  Virgin  Mary 
and  two  series  devoted  to  Christ's 
passion. 

But  Nuremberg,  where  Durer  was 
the  leading  artist  and  where  he  re- 
mained for  most  of  his  life,  was  soon 
touched  by  the  Reformation.  At  one 
time  he  wanted  to  paint  Luther's 
portrait  because  the  reformer  "has 
helped  me  out  of  great  anxiety."  A 
few  years  before  his  death  Diirer 
painted  "The  Four  Apostles"  in  two 
panels  (John  and  Peter  on  one,  Paul 
and  Mark  on  the  other),  and  he  gave 


the  work,  which  many  critics  regard 
as  his  best,  to  the  town  of  Nuremberg 
after  it  officially  became  Protestant. 


Ihe  hands  of  Albrecht  Diirer  main- 
tained mastery  over  many  techniques 
and  were  equally  skilled  with  brush  or 
pen.  chalk  or  charcoal.  That  same 
mastery  he  applied  to  the  remarkably 
sensitive  ways  in  which  he  could 
portray  the  hands  he  wanted  to  picture. 
You  can  observe  many  different  hands 
in  his  painting  of  Christ  Among  the 
Doctors.  Here  several  of  the  doctors 
with  whom  Jesus  argued  in  the  temple 
use  their  hands  to  grasp  or  utilize  the 
books  of  the  law  they  are  quoting.   At 
the  very  center  of  the  picture  are  the 
slightly  chubby  pink  hands  of  the 
young  boy  Jesus.  His  fingers  are  con- 
trasted with  the  sallow  aging  hands  of 


the  oldest  of  the  doctors.  The  hands 
here  do  far  more  than  express  symbolic 
gestures.  They  reflect  age  and 
experience  coming  together  with 
youthful  vitality. 

Some  of  Diirer's  pen  and  ink  draw- 
ings portray  hands  that  are  fleshy  and 
stubby,  but  far  more  frequently  he 
elongates  the  fingers  so  that  they  seem 
flexible  and  free,  as  one  would  expect 
an  artist's  hands  to  be.  But  these  are 
the  same  fingers  that,  when  tipped 
together  in  a  gesture  that  Diirer 
associated  with  prayer  and  discipleship, 
form  a  kind  of  Gothic  arch.  Yes,  as  a 
master  draftsman.  Diirer  could 
fashion  muscular  arms  and  aggressive 
fists,  but  most  of  his  hands,  whether 
those  of  laborers  or  angels,  of  sinners 
or  apostles,  were  capable  of  turning 
to  prayer.  Which  is  only  to  be  ex- 
pected of  a  man  who  wrote.  "An  artist 
is  but  the  mouthpiece  of  God."   D 


The  Arm  of  Eve 


■~        The  Schoolmaster 


3-1-72   MESSENGER     13 


M.R.ZIGLER 

AT 

EIGHTY 


by  Hazel  Peters 


Reflections  by  one  whose  devotion  is  to  the  church  not  as  it  is,  but  as  it  ought  to  be 


On  Nov.  9,  1891,  there  came  into  the 
world  a  premature  baby  so  small  the  odds 
were  against  life.  But  life  remained,  and 
M.  R.  Zigler  grew  up  in  the  John  Kline 
country  around  the  Linville  Creek 
Church  of  the  Brethren  in  Broadway, 
Virginia.  The  house  in  which  he  was 
born  was  recently  established  as  a  state 
and  national  landmark.  The  man  con- 
tinues to  leave  his  mark  wherever  he 
goes  —  at  home  or  abroad. 

M.  R.  Zigler  went  to  Elgin  in  1919  as 
the  first  Home  Mission  secretary;  later  he 
became  also  the  secretary  of  the  General 
Ministerial  Board  and  of  the  Board  of 
Christian  Education.  In  1941,  with  the 
beginning  of  the  Brethren  Service  Com- 
mission, he  was  appointed  its  first  execu- 
tive.  In  1948  he  was  named  the  church's 
representative  in  Europe  and  to  the 
World  Council  of  Churches,  with  offices 
in  Geneva,  Switzerland.  Though  he  has 
been  heavily  involved  with  and  supportive 
of  cooperation  in  the  ecumenical  move- 
ment, these  relationships  have  increased 
his  desire  that  the  Church  of  the  Brethren 
remain  a  strong,  independent  denomina- 
tion with  a  witness  of  peace  and  brother- 
hood in  the  world. 

Following  some  years  of  physical  de- 
cline, M.  R.  gained  in  strength  and  vital- 
ity after  surgery  in  1970.  It  was  on  the 
occasion  of  his  eightieth  birthday  celebra- 
tion in  Virginia  that  we  talked  together. 

IVhat  priority  do  you  feel  the  Church  of 
the  Brethren  and  the  church  generally 
might  he  giving  to  peace,  reconciliation, 
nonviolence? 

The  church  is  on  trial  because  of  the 
two  world  wars,  fought  among  Christian 


people  primarily.  War  has  been  con- 
ducted largely  in  those  areas  where  the 
churches  exist.  Therefore,  if  the  church- 
es will  declare  peace  and  ask  each  indi- 
vidual to  participate  in  peacemaking  in 
the  world  and  work  toward  reconcilia- 
tion, I'm  convinced  certain  things  can  be 
done  without  violence.  There  are  very 
few  people  on  this  earth  who  really  want 
a  war.  There  is  enough  strength  in  the 
Christian  world  to  bring  peace.  Nonvio- 
lence is  essential  to  Christian  living.    My 
hope  is  that  we  may  now  unite  for  peace 
by  reconciliation  between  churches  and 
the  churches  with  governments. 

For  you,  are  evangelism  and  reconcilia- 
tion distinct  tasks  or  aspects  of  essential- 
ly one  task? 

The  supreme  task  of  the  Christian 
church  is  to  build  a  community  of  Chris- 
tians that  expresses  brotherhood  at  the 
deepest  levels.  Therefore,  the  main  ob- 
jective of  the  church,  independent  of  all 
other  things,  is  evangelism.  By  that  I 
mean  the  direct  act  of  going  out  and  se- 
curing an  increased  number  of  members 
of  the  church  to  build  a  brotherhood  that 
will  not  break.  This  brotherhood  must 
have  the  characteristics  of  a  society  that 
you  would  like  to  build.  The  church  then 
becomes  a  kind  of  a  pilot  project  in 
brotherhood  and  declares  this  message  to 
the  community.    If  the  community  ac- 
cepts, there  will  be  peace  in  that  commu- 
nity and  it  will  be  awake  to  the  needs  of 
the  world  and  will  serve. 

Service  is  not  evangelism.  This  comes 
after  people  have  accepted  Christ;  it 
comes  after  a  church  has  dedicated  itself 
to  evangelism,  to  a  proper  evangelism. 


At  the  beginning  of  World  War  I  you 
were  of  draft  age,  but  as  a  theological 
student,  you  had  military  exemption.  If 
you  were  now  18  would  you  go  in  the 
military? 

If  I  were  1 8,  I  would  not  go  into  the 
military.   My  experience  of  the  two 
world  wars  reveals  that  there  is  hardly  a 
position  I  could  take  in  the  military  in 
terms  of  my  Christian  attitude  toward 
war. 

As  you  indicated,  at  the  time  of  World 
War  I,  I  was  a  theological  student  at 
Vanderbilt  University.  An  invitation 
came  for  volunteers  to  go  into  YMCA 
work.  The  YMCA  had  responsibility  for 
the  recreational  and  religious  activities 
for  military  men  both  in  America  and 
abroad.   I  volunteered  for  this  and  went 
to  Parris  Island,  South  Carolina,  to  work 
with  the  men  in  the  U.S.  Marines.  The 
YMCA  program  was  civilian  but  was 
tied  in  with  the  military. 

I  don't  know  what  I  would  say  about 
following  the  same  pattern  again.  At  the 
time  I  thought  I  was  doing  right.  After  I 
got  out  of  the  YMCA  work,  I  wondered 
whether  I  could  say  I  did  not  participate 
in  war.  I  doubt  if  I  would  again  go  in  the 
YMCA  program. 

Do  you  feel  the  church  is  giving  sufficient 
support  to  men  regarding  the  draft  — 
whether  they  choose  the  military,  1-W 
service,  or  the  resistance  movement? 
Because  the  church  believes  in  reli- 
gious liberty  and  the  right  of  conscience, 
it  carries  a  responsibility  to  all.   I  think 
it  has  heavy  obligation  to  those  who  go 
into  the  military.  We  have  never  taken 
the  position  that  those  who  enter  the 


14      MESSENGER    3-1-72 


service  cannot  be  members  of  the  church. 
But  some  who  did  felt  they  had  left  the 
church.  At  the  congregational  level  has 
there  been  encouragement  to  keep  close 
contact  with  members  regardless  of  the 
position  they  take  in  wartime. 

The  General  Brotherhood  Board  and 
Annual  Conference  took  an  active  part  in 
relating  to  men  in  the  military,  though 
this  program  was  not  as  strong  as  the  one 
involving  alternative  service  workers. 
The  support  given  conscientious  objectors 
was  wonderful.  There  was  of  course  the 
position  of  some  that  churchmen  should 
go  to  jail  rather  than  participate  in  either 
military  or  alternative  service. 

Administratively  the  church  was  faced 
with  all  these  points  of  view.  Its  response 
was  a  type  of  conservation  and  a  hope  for 
reconciliation  that  someday  we  would 
understand  each  other  in  the  body  of 


it  ought  to  be,  not  as  it  is.   And  that  will 
give  a  clue  to  my  feeling  about  a  commu- 
nity also.   I  must  live  in  a  community 
and  I  must  live  in  my  church,  but  1  doubt 
if  I  will  ever  find  the  place  where  every- 
one will  agree  with  my  point  of  view.  It's 
along  this  line  that  I  think  that  both 
adults  and  youth  must  work  together  in 
creating  the  common  objective. 

I  would  like  to  see  a  goal  set  for  the 
\ear  2000.  which  is  only  one  generation 
from  now.  Many  of  us  are  too  old  to  get 
anything  done  in  the  next  25  years,  but 
we  must  support  the  youth.  Youth  some- 
how should  get  hold  of  objectives  at  this 
moment  that  they  would  put  into  opera- 
tion in  their  lifetime  and  be  willing  to  die 
for.   Any  other  objective  will  not  match 
the  war  cry  of  giving  a  life,  and  I  feel 
that  our  youth  are  ready  to  do  this. 

I  would  like  to  see  adults  give  their 


ver\'  important  year  for  the  Church  of 
the  Brethren  to  set  goals.   If  the  young 
people  will  set  their  goals  and  dedicate 
their  lives  and  say,  "Here  am  I;  send  me," 
we  should  be  ready  to  send  them.  And  I 
would  like  to  see  at  least  1.000  young 
people  go  out  every  year  during  the  next 
25  years.  There  ought  to  be  ten  people 
out  over  the  world  finding  spots  where 
they  can  work. 

This  is  so  important  that  I  would  put 
as  my  first  objective  for  the  Christian 
church,  beyond  evangelism,  setting  aside 
the  church  program  to  inspire  youth  to 
create  objectives  with  the  adults  promis- 
ing support.   I  feel  personally  that  the 
greatest  job  is  the  prevention  of  war  or, 
to  put  it  positively,  creating  brotherhood, 
creating  peace  for  the  world  in  the  name 
of  Christ.  This  is  our  job.  The  youth  are 
ready.  I  think  the  world  will  listen. 


Christ  and  in  brotherhood  build  the  king- 
dom of  God  on  earth  when  the  war  was 
over. 

Do  you  favor  youth  having  a  more  influ- 
ential voice  in  shaping  the  direcion  of 
the  church?  How  would  you  answer  the 
cries  of  those  wlio  might  object? 

The  U.S.  government  says  youth  can 
vote  at  18.  If  you  can  vote,  you  should 
be  able  to  speak  for  yourself  and  to  set 
objectives  for  community  living.  The 
church  needs  to  set  the  objectives  that 
ought  to  be  rather  than  just  condone  what 
is  going  on  at  the  present  time.   I  have 
often  said  that  I  belong  to  the  church  as 


'The  greatest  job 
is  creating  peace 

for  our  world 

in  the  name 

of  Christ* 


entire  attention  to  developing  with  the 
youth  a  program  for  the  Church  of  the 
Brethren  that  will  take  this  generation  the 
next  25  years  to  accomplish.  To  do  this, 
let's  invite  the  youth  in  our  local  churches 
who  have  been  in  the  army,  in  alternative 
service,  in  prison,  and  adults  who  have 
directed  youth  ministries  to  consider  what 
they  would  give  their  lives  for  on  this 
earth.  The  day  is  ripe  for  that  to  be  done, 
to  give  youth  an  opportunity  to  speak 
under  guidance. 

The  Valparaiso  youth  conference  used 
the  term  "Courage  to  Be  Brethren."  This 
should  be  followed  up  quickly  before  the 
spirit  of  that  occasion  dies  out.  This  is  a 


What  do  you  mean  when  you  say  the 
young  people  should  meet  with  adults  and 
should  speak  under  guidance?   What  is 
your  definition  of  guidance?  And  could 
you  be  more  specific  about  how  young 
people  should  set  objectives  and  the  kind 
of  service  they  tnight  render? 

I  would  like  to  see  youth  and  adults 
together  use  the  New  Testament  as  the 
guideline  as  the  Brethren  did  in  1708  at 
Schwarzenau.  Together  we  would  com- 
mit ourselves  to  support  a  program  for 
the  creation  of  brotherhood.  Brother- 
hood: this  is  the  word  I  would  use  more 
than  peace  in  future  planning.  This 
brotherhood  must  begin  in  the  local 
church  and  in  the  local  community. 
Then  can  we  point  to  the  kind  of  broth- 
erhood in  which  a  world  can  exist  without 
war.  Our  literature  should  be  filled  with 
this  idea  of  loving  one  another  and  prac- 
ticing and  learning  how  to  do  this  love 
thing  that  we're  talking  about  these  days. 

Adults  should  participate  in  the  devel- 
opment of  the  goals  so  we  will  not  be 
in  disagreement  at  any  point.  Yet  we 
need  recognize  that  we  will  be  taking 
chances,  but  even  so,  we  will  say  to 
youth,  "We  are  willing  to  pay  the  price: 
we'll  finance  you;  we're  too  old  to  go, 
but  we'd  like  to  help  you." 

Christian  people  are  still  looking  for 
pilot  projects  in  brotherhood. 

You  implied  that,  when  adults  and  young 
people  meet  together  and  study  the  New 


3-1-72    MESSENGER      IS 


Testament  and  plan  objectives,  there 
should  be  no  disagreement.  How  would 
you  handle  the  situation  if  there  were 
disagreement? 

That  is  like  a  war  that  you  can't  stop. 
We  must  have  faith  that  by  due  process 
we  will  come  to  an  agreement  on  both 
parts  —  adults  and  youth.  Now  if  there 
isn't  an  agreement,  the  only  thing  I  know 
to  do  is  wait. 

The  National  Service  Board  for  Reli- 
gious Objectors  was  about  as  delicate  a 
thing  as  you  could  ever  put  together  in 
this  world,  but  we  agreed  when  we  first 
started  that  we  would  not  do  anything 
that  we  didn't  concur  on.  In  my  lifetime 
I  have  discovered  that  the  best  way  to  test 
every  proposal  is  to  try  it.   We  generally 
have  enough  time  to  see  whether  it  works. 
Also  there's  a  possibility  of  having  two 
types  of  programs  going  at  the  same  time, 
going  different  ways,  under  one  adminis- 
tration. Paul  and  Barnabas  had  their 
problems.  They  had  to  separate  to  do 
their  work.    But  they  didn't  quit.    Good 
leadership  can  almost  guarantee  the  win- 
ning of  the  game. 

Do  you  feel  the  leadership  being  given 
presently  by  the  Church  of  the  Brethren 
General  Board  to  peace  concerns  is  ade- 
quate? And  what  of  the  local  churches? 
How  much  can  be  done?  I  know  that 
we're  not  doing  enough.   Primarily,  we 
must  find  our  objective  and  define  what 
our  schedule  will  be.  The  General  Board 
should  set  great  goals  for  the  future,  and 
it  should  draw  on  the  unity  that  exists 


already  among  youth  groups  in  local 
churches.  The  church  papers,  the  church 
school  literature,  youth  discussions  should 
become  aflame  with  the  vision  and  goals. 
I  do  not  feel  the  leadership  has  come 
from  anywhere  in  the  Church  of  the 
Brethren  to  inspire  youth  or  adults  to  do 
what  I  have  been  advocating  in  this  con- 
versation. 

What  will  the  local  churches  do  about 
it?  They  can  do  only  what  the  General 
Board  plans  unless  somebody  disagrees 
and  goes  independent.   I  would  like  to 
see  the  Brotherhood  take  the  leadership 
that  would  demand  all  the  energy  any 
group  or  any  person  has,  so  that  we'll  not 
be  divided  in  our  strength.  So  often  the 
best  leaders  are  off  on  a  binge  by  them- 
selves instead  of  representing  the  church. 
The  board  must  send  out  ambassadors  to 
every  local  church  so  that  each  one  will 
participate  in  this  effort  of  creating  a 
brotherhood  around  the  world. 

When  we  talk  about  local  churches  in 
the  Brotherhood,  after  all,  there  isn't  any- 
thing but  the  local  churches.  The  over- 
head is  only  something  that  works  for  the 
local  churches.  Anything  that  is  done 
that  isn't  for  the  local  churches  is  prob- 
ably irrelevant.  Unless  you  maintain  the 
strength  of  the  local  congregation  you  do 
not  have  strength  in  the  overhead. 

Dialogue  must  go  on.  Following  up  the 
Annual  Conference  with  the  Valparaiso 
youth  conference  is  perhaps  a  way  to 
describe  what  I'm  trying  to  say.   How 
can  these  two  lines  of  thinking  be  knit 
together  in  something  that  is  better  than 


'Anything  that 

isn't  done  for 

the  local  church 

is  probably  irrelevant* 


either  one  of  them?  Here's  where  the 
General  Board  must  see  beyond  the  de- 
bates at  either  one  of  these  types  of  con- 
ferences. 

What  degree  of  ecumenical  activity  or 
level  of  relationships  do  you  see  as  ap- 
propriate for  the  Church  of  the  Brethren 
today? 

That's  a  question  that  should  be  im- 
plemented just  as  vigorously  as  our  de- 
nominational program.  The  historic 
peace  churches  have  a  great  opportunity 
to  represent  the  peace  movement,  or  the 
brotherhood  movement,  to  our  fellow 
Christians,  denominationally  speaking. 
Now  is  the  time  to  act. 

The  World  Council  of  Churches  and 
the  National  Council  have  been  weak- 
ened and  local  councils  are  practically 
nonexistent.  To  me  it's  a  pathetic  scene, 
and  I  regret  it  very  much.  One  of  our 
urgent  objectives  is  to  mobilize  the  re- 
sources within  Christianity,  among  de- 
nominations, as  quickly  as  we  can  so  that 
we  will  feel  strength  and  not  weakness. 

The  time  has  come  for  the  Brethren  to 
say  we're  going  to  pull  ourselves  together 
now  because  we  have  been  broken  also. 
We  can  come  back  again  to  take  our 
place.  Adults  and  youth  need  to  think 
through  this  problem  very  seriously  and 
quickly. 

If  I  had  a  personal  say  on  what  to  do, 
I  would  keep  a  strong  man  at  Geneva 
and  put  a  youth  there  with  him  to  work 
with  the  World  Council  of  Churches  and 
with  the  United  Nations  auxiliaries  in 
Rome  and  Paris  as  well.  I  would  put 
another  strong  person  and  a  youth  in 
New  York  to  work  with  the  United  Na- 
tions and  the  National  Council  of 
Churches.  I  would  continue  a  strong 
personality  in  Washington  and  a  young 
person  working  with  him.  These  jobs 
would  center  on  both  Christian  organiza- 
tions and  governments.  There  these  three 
groups  could  join  together  in  a  creative 
research  study  of  how  to  meet  the  world 
and  to  find  the  places  of  service  for  those 
we'll  send  out  and  support. 

I  would  revive  the  movement  to  go  to 
the  general  conferences  of  other  denomi- 
nations. We  have  invited  many  to  our 
conferences,  but  we  should  seek  invita- 
tions to  go  to  other  conferences  to  give 
our  message  of  peace. 

Wherever  we  can  work  with  other 


16     MESSENGER    3-1-72 


bodies,  we  should  work  with  them  —  but 
not  lose  our  own  identity. 

Of  the  ministries  performed  by  the  Breth- 
ren Service  Commission,  what  do  you 
regard  as  the  most  significant  break- 
throughs? 

However  much  we  would  want  to 
change  our  relationship  to  the  U.S.  gov- 
ernment during  wartime,  I  would  say  our 
biggest  breakthrough  came  when  the 
government  forced  the  historic  peace 
churches  to  work  together.  We  didn't  do 
it  because  we  loved  one  another  so  well, 
or  because  we  wanted  to  get  together;  but 
we  had  to,  and  that  was  good. 

The  National  Service  Board  for  Reli- 
gious Objectors  has  been  a  tremendous 
and  valuable  institution.   But  I  hav;  a 
hunch  that  we're  letting  down  on  that. 
We  ought  to  double  our  efforts  in  NSBRO 
[now  the  National  Interreligious  Service 
Board  for  Conscientious  Objectors]  to 
work  with  the  government  and  develop  a 
program  so  that  if  another  war  occurs, 
we'd  be  ready.  And  don't  let  anybody 
think  we're  not  heading  toward  another 
war. 

Of  course,  we've  made  many  mistakes. 
Let's  list  them;  then  let's  throw  our  lives 
into  creating  what  ought  to  be.  We  ought 
to  keep  a  program  going,  doing  some- 
thing better  everyday,  trying  to  find  new 
light,  and  daily  getting  something  done 
for  conscientious  objectors  during  peace- 
time. Then  if  war  comes,  we  can  say  to 
the  government,  this  is  what  we  want  to 
do  and  if  you  don't  let  us  do  it,  put  us  in 
jail,  I  would  not  mind  going  to  jail  if  we 
were  doing  a  really  heroic  job.   I  believe 
the  government  would  let  us  go  on  work- 
ing during  wartime  doing  what  we  ought 
to  do  if  we  have  a  good  program.  That 
would  be  a  part  of  my  ongoing  objectives 
immediately. 

You  commented  that  the  government  had 
forced  the  Friends,  Brethren,  and  Men- 
nonites  to  work  together  in  relation  to 
conscientious  objection.  Dr.  Visser  't 
Hooft  of  the  World  Council  of  Churches 
did  a  similar  thing  when  we  were  trying 
to  get  the  World  Council  to  give  attention 
to  peace.   Is  that  not  true? 

It  is  true.  He  suggested  that  we  ought 
to  do  something  for  the  conscientious 
objectors  of  Europe,  and  cooperatively 
we  set  up  EIRENE  in  Germany,  Moroc- 


co, and  other  countries.  He  said  we  were 
the  only  ones  to  do  it,  because  we  were 
the  only  ones  that  had  the  charter  for  it. 
We've  got  the  charter  for  peace  now. 

What  vision  of  the  church  do  you  feel 
would  be  most  challenging  to  the  Breth- 
ren today? 

My  vision  would  be  that  by  the  year 
2000  we  double  our  membership.  We 
must  lift  our  message  up  and  let  what  we 
believe  be  known.   Of  course  we've  got  a 
lot  of  homework  to  do  before  this  can  be 
done.   I'd  like  to  see  the  seminary  and  the 
headquarters  at  Elgin  unite  in  one  staff 
and  face,  as  a  research  group  would,  a 
problem  like  ours  and  find  out  how  it  is 
possible  to  get  people  to  create  a  brother- 
hood that  won't  break  and  be  so  good 
people  will  want  to  join  it,  want  to  be  in 
it,  and  wouldn't  be  satisfied  to  be  out  of 
it. 

What  do  you  regard  as  the  most  gratify- 
ing experiences  in  your  own  career  of 
churchmanship? 

This  sudden  answer  today  might  be 
different  from  what  I  would  reply  ne.\t 
week,  but  I  will  say  this.   I've  had  such  a 
good  experience  with  the  Church  of  the 
Brethren  ever  since  my  childhood,  even 
though  the  members  then  were  very  con- 
servative, that  I  can't  help  but  feel  that 
belonging  to  the  Church  of  the  Brethren 
has  been  a  Godsend  to  me.  But  I  don't 
think  that's  what  the  question  implies. 

In  terms  of  my  own  work  for  the 
Church  of  the  Brethren,  in  every  job  I 
had  it  took  me  ten  years  to  be  trusted  by 
the  constituency.  That's  a  hard  statement 
to  say,  but  I  think  it's  true  even  of  pas- 
tors. To  be  trusted,  you  have  to  be  with 
a  group  at  least  ten  years.  To  be  strong 
you  must  have  your  constituency  with 
you.  To  fail  to  do  this  means  disaster. 

The  biggest  thrill  of  my  lifetime  with 
the  Brethren  is  that  I  was  in  a  job  where 
I  was  given  a  lot  of  liberty.   I  accepted 
the  liberty  and  moved  out  on  it  and  was 
more  or  less  supported.    I  don't  know  how 
I  could  express  my  appreciation  for  the 
constant  support  of  the  Church  of  the 
Brethren  from  December  1919,  when  I 
went  to  Elgin,  to  1958,  when  I  retired  in 
Geneva,  Switzerland.   And  since  then  I 
have  never  felt  any  break  in  my  relation- 
ship with  the  church. 

Going  back  to  the  question  of  break- 


throughs, a  major  breakthrough  came 
when  wc  began  to  work  in  the  council  of 
churches  and  other  agencies  to  get  certain 
things  done  in  the  world.  My  lifetime 
covers  the  period  of  the  Brethren  rela- 
tionship to  other  religious  bodies.  There 
was  some  before  1919  but  not  much.   I 
have  found  that  we  were  welcomed  all 
the  way  as  long  as  we  took  our  position, 
knowing  full  well  that  we  could  not  ex- 
pect everything  we  would  like  to  have 
done.  The  councils  of  churches  were 
more  patient  with  us  than  many  groups 
would  have  been  and  we  ought  to  appre- 
ciate it. 

Also,  our  relations  with  the  govern- 
ment have  been  tremendous.  There  are 
some  of  our  people  who  think  we  ought 
not  to  have  anything  to  do  with  govern- 
ment, but  personally  I  want  to  be  a  citi- 
zen, a  good  citizen,  and  I  would  like  for 
my  citizen  brothers  to  allow  me  to  have 
freedom  of  conscience.   In  some  respects 
it  is  easier  to  get  respect  for  freedom  of 
conscience  from  government  than  from 
some  Christian  bodies. 

Among  the  churches  and  among  gov- 
ernments, the  thing  that  put  us  through 
was  our  program.  We  had  a  program  to 
offer,  we  had  something  in  our  hands  to 
give,  and  we  had  youth  to  back  us  up. 
The  program  that  is  developing  in  the 
world  for  conscientious  objectors  was 
started  primarily  in  Europe  by  represen- 
tation of  our  youth  being  in  Europe  as 
conscientious  objectors.  Now  when  we 
have  COs  from  Germany  in  our  program 
here,  the  circle  has  been  made. 

What  we  need  now  is  a  breakthrough 
in  local  congregations  to  the  communities 
in  which  we  live. 

What  suggestions  do  you  have  for  a  local 
breakthrough? 

I  would  reiterate  that  we  must  let  the 
people  of  the  community  know  our  pro- 
gram, our  objectives.  We  should  ask  the 
community  to  join  with  us  in  many  of  our 
objectives  in  ways  that  would  not  require 
them  to  join  our  church  to  be  with  us. 
We  don't  have  to  have  people  join  our 
church  to  follow  our  message.  We  need 
to  work  with  government  at  all  levels,  to 
hear  its  counsel,  and  to  offer  our  counsel. 
Government  is  very  good  to  us  in  my 
judgment.  We  ought  to  express  apprecia- 
tion for  the  good  things  that  have  been 
done  and  then  ask  for  better  things!    Q 


3-1-72     MESSENGER      17 


in  a  Palestinian  village . . . 


T 


he  village  of  Deir  Ammar  five  years 
ago  was  an  area  of  tension  and  conflict  in 
the  Arab-Israeli  war.    Last  summer 
Christian  and  Moslem  children  came  to 
the  small  village,  35  miles  northwest  of 
Jerusalem  in  the  Israeli-occupied  West 
Bank  of  Jordan,  to  participate  in  a 
recreation  camp  and,  to  some  extent,  to 
work  at  reconciliation.    Many  of  the 
children  had  lived  their  entire  lives  in 
refugee  camps. 

Brethren  Service  in  Europe,  cooperat- 
ing with  the  United  Nations  Relief  and 
Works  Agency  for  Palestine  Refugees 
and  the  Quaker  Service  Middle  East 
Youth  Program,  for  the  past  two  years 
has  sent  Brethren  volunteers  as  counsel- 
ors to  this  summer  camp. 

Last  summer  Quaker  volunteers  and 


Brethren  Service  workers  Kenneth 
Smeltzer  and  Frederick  A.  Schmidt  Jr. 
worked  with  the  co-directors  of  the 
Deir  Ammar  summer  camp,  Robert  and 
Eva  Minnich. 

Mr.  Minnich  has  been  employed  part 
time  since  last  October  as  Brethren  Serv- 
ice Representative  for  the  Middle  East. 

Working  from  Ljubljana,  Yugoslavia, 
Mr.  Minnich  is  investigating  opportu- 
nities for  Brethren  program  through 
the  World  Ministries  Commission. 

Seeking  to  make  their  visit  to  the  West 
Bank  and  Israel  the  medium  for  a 
balanced  firsthand  impression  of  the 
Middle  East  conflict,  the  foreign  volun- 
teers from  Deir  Ammar  participated  in  a 
weeklong  seminar  in  Jerusalem  sponsored 
by  Quaker  Service. 


J 


18     MESSENGER    3-1-72 


During  the  seminar  they  talked  with 
IsraeH  spokesmen  and  students,  visited 
their  homes,  and  journeyed  to  a  kibbutz. 
Through  these  discussions  they  were  able 
to  analyze  their  West  Bank  experiences 
and  learn  about  Israeli  attitudes,  es- 
pecially regarding  the  Palestinians  and 
the  refugee  issue,  Mr.  Minnich  said. 

Through  voluntary  contributions,  la- 
bor, and  cash  donations,  including  one 
by  the  World  Ministries  Commission,  the 
UN  agency  has  been  able  to  provide  200 
boys  aged  11  to  14  and  65  girls  aged  10 
to  12  with  an  opportunity  to  leave  their 
refugee  camps  for  two  or  three  weeks. 

Jammed  into  the  limited  time  are  in- 
I  struction  in  personal  hygiene,  training  in 
I  athletic  and  scientific  skills,  folk  art, 
'leadership  training,  wholesome  meals, 


and  hiking  and  excursions  to  historical 
and  religious  sights. 

Each  day  is  closed  with  the  children, 
who  about  evenly  represent  both  faiths, 
reciting  readings  from  the  Bible  ;;nd 
Koran  in  Arabic. 

Four  Palestinians,  never  before  outside 
the  Middle  East,  were  also  sent  by 
Brethren  Service  to  international  work 
camps.  Two  of  the  counselors  who  went 
to  England,  where  they  worked  with 
mentally  retarded  children,  had  been  on 
the  Deir  Ammar  staff  for  three  years. 
The  other  two,  going  to  Denmark  and 
Northern  Ireland,  were  building  a  youth 
center  north  of  Jerusalem. 

One  of  them,  a  tax  collector  by  pro- 
fession, observed  on  his  return  that  for 
the  first  time  he  believed  that  men  of 


difTerent  nations  can  work  together  con- 
structively, beginning  as  volunteers. 

Another,  a  medical  student,  discovered 
how  a  small  volunteer  group  can  awaken 
the  beneficence  of  a  community  and 
provide  services  that  cannot  be  bought 
with  salaries. 

Of  the  Brethren  involvement  in  the 
Middle  East  in  the  last  two  years.  Bob 
Minnich  said:  "It  has  shown  that  out- 
siders are  welcomed  by  both  parties  to 
the  conflict  when  they  come  seeking 
reconciliation  through  open-minded 
study  of  the  isssues. 

"Should  not  Brethren  seek  in  that  part 
of  the  world,  which  is  the  home  of  their 
faith,  to  pursue  the  spirit  of  Jesus  who 
once  walked  some  of  the  same  roads  that 
BVSers  tread  the  past  two  summers?"    □ 


in  a  Marburg  ghetto . . . 


T 


he  best  view  of  Marburg,  a  university 
town  in  West  Germany,  is  from  the 
grounds  of  an  ancient  castle  crowning  a 
hill  over  the  city.  From  this  vantage 
point  you  can  locate  university  buildings 
(among  the  10,000  students  last  year  at 
least  twenty  came  from  Brethren  and 
Mennonite  colleges  through  the  Brethren 
Colleges  Abroad  program)  and  you  can 
look  down  on  the  twin  towers  of  St. 
Elizabeth's  church,  an  imposing  example 
of  early  Gothic  architecture,  dating  back 
to  the  13th  century.   Best  of  all,  you  can 
see  in  the  castle  itself  the  setting  of  a 
famous  conference,  important  in  the  his- 
tory of  the  Protestant  Reformation.  For 
here  Martin  Luther,  Philip  Melanchthon, 
and  Ulrich  Zwingli  came  to  agreement  on 
most  matters  of  doctrine,  but  failed  to 
harmonize  their  views  on  the  Lord's 
Supper. 


These  are  the  features  a  guide  will 
point  out  in  one  picturesque  German  city 
of  50,000  population.  What  he  probably 
won't  show  the  tourist,  however,  is  a 
small  ghetto  area  (yes,  European  cities 
have  their  slums  too)  close  to  the  town 
but  cut  otT  from  it  on  different  sides  by 
the  Lahn  river,  by  railroad  tracks  and  a 
junk  yard,  and  by  an  expressway  under 
construction. 

My  guide  to  the  Marburg  ghetto,  one 
sunny  day  last  April, was  Fred  Schroeder, 
a  graduate  of  Yale  University,  then  in  his 
second  year  in  alternative  service  as  a 
BVSer.  Listen  to  his  description  of  the 
area  where  he  had  chosen  to  work  as  a 
volunteer.    Here  is  no  picture  of  "ro- 
mantic Germany"  but  rather  "five  brick 
barrack  buildings  one  story  in  height,  two 
wooden  barracks,  one  small  building  used 
as  a  kindergarten,  and  two  primitive 


3-1- 


MESSENGER      19 


German  children,  like  their  American 

counterpart.';,  can  make  a  playground  out  of 

a  jungle  gym  and  a  sliding  board,  especially 

with  the  help  of  a  friendly  BVSer.    Right, 

preschoolers,   whose  drawings  decorate  the 

walls,  make  new  discoveries  with  a  scale 


toilet  buildings  (unhealed,  no  plumbing). 
For  the  1 77  people,  about  1 00  rooms  are 
available  —  rooms  that  are  wet,  causing 
rugs  and  furniture  to  rot,  and  with  walls 
so  thin  that  neighbors  are  easily  disturbed 
by  one  another.  TTie  rooms  have  no  run- 
ning water  and  no  drainage  system.  Wa- 
ter is  fetched  from  three  pumps  in  the 
courtyard." 


At  that  time  Fred  was  working  with  a 
community  group  including  some  of  the 
residents  of  "Am  Krekel,"  as  the  slum 
area  is  known.  A  few  years  ago,  as  an 
American  student  living  in  Berlin,  Fred 
had  some  questions  about  military  serv- 
ice, and  he  turned  to  a  BVSer  he  met  in 
that  city  for  draft  counseling.  When  the 
draft  caught  up  with  Fred,  he  asked  for 


alternative  service  and  was  permitted  to 
stay  on  in  Germany,  beginning  what  was 
then  a  new  BVS  project  under  the  spon- 
sorship of  the  World  Ministries  Com- 
mission. 

The  day  of  my  visit  was  a  typical  work- 
ing day  for  Fred,  his  time  mostly  taken 
with  guiding  the  activities  of  slum  chil- 
dren. Many  of  his  young  friends  were 


20     MESSENGER    3-1-72 


playing  hopscotch  and  marbles  in  the 
open  spaces  near  one  pump  where  some 
of  their  mothers  and  sisters  were  doing 
the  family  washing.  Nearby  was  their 
kindergarten  room  (not  in  use  that  day 
because  of  the  Easter  holidays),  perhaps 
the  most  pleasant  room  in  the  whole  area. 
The  room  doubles  as  a  meetingplace 
available  for  social  activities  of  the 
residents. 

At  that  time  a  kindergarten  teacher 
came  each  day  to  give  instruction  to  chil- 
dren between  four  and  seven.  But  for  a 
time  after  his  arrival  on  the  scene  Fred 
shared  that  responsibility  with  other 
untrained  persons.  On  that  April  morn- 
ing several  preschool  children  gathered 
in  a  room  that  could  have  been  quite 
dismal  but  which  was  made  colorful  by 
their  creative  finger  painting,  by  the  grass 
gardens  they  had  planted,  and  by  the 
flowers  they  had  grown.  Fred  explained 
that  he  and  a  local  social  worker,  who 
I      was  available  part  time,  tried  hard  to  put 
these  children  in  touch  with  growing 
things. 


Dt 


'uring  the  afternoon  Fred  worked 
mostly  with  children  who  were  in  the 
early  school  grades,  helping  them  with 
their  homework  and  directing  periods  of 
play.    Field  trips  under  his  direction  fre- 
quently provided  a  way  for  them  to  ex- 
perience a  different  environment  as  well 
as  to  learn  new  skills.  He  was  eager  also 
to  spend  more  time  with  the  twenty  teen- 
agers in  the  community  who  have  few 
social  activities  and  for  whom  no  recrea- 
tional activity  is  provided.  At  least  once 
a  week  in  the  evening  he  met  with  a  small 
group  of  residents,  including  the  parents 
of  some  of  the  children  he  saw  every  day. 
In  many  respects  Am  Krekel  is  no  dif- 
ferent from  the  ghetto  areas  you  find  in 
the  United  States.  The  problems  are  al- 
most identical.  Many  families  are  on 
welfare,  but  the  checks  come  only  every 
two  months,  and  the  adults  do  not  always 
spend  them  wisely.  There  is  a  housing 
shortage  in  most  German  cities,  and 
young  persons  seeking  to  escape  from  a 
slum  area  find  it  difficult  to  locate  else- 
where. There  is  little  money  available  to 
provide  the  materials  and  equipment  that 
Fred  and  other  volunteers  could  have 
used  to  advantage.  Children  coming 
from  the  ghetto  encounter  difficulty  in 
school,  not  through  lack  of  native  intelli- 


gence, but  because  they  need  more  verbal 
skills. 

As  Fred  looked  back  over  the  months 
he  had  spent  in  Marburg,  he  could  see 
some  positive  results  from  his  efl:orts.  The 
preschoolers  with  whom  he  worked  all 
passed  the  maturity  test  required  for  ad- 
mittance to  school.  And  he  added,  "The 
children  showed  marked  progress  in  ver- 
bal and  motor  skills." 

On  the  occasion  of  my  visit  I  shared  a 
midmorning  snack  with  two  young  girls, 
Uta  and  Barbara,  and  with  two  active 
boys,  Bernd  and  Thomas,  whose  last 
name  is  Sauer.  As  I  examined  Thomas' 
freely  executed  painting  on  a  portion  of 
one  wall,  I  wondered  if  he  might  even 
remotely  claim  any  relationship  to  Chris- 
topher Sauer,  the  talented  printer  who 
once  lived  near  Marburg  but  who  came  to 
America  to  become  a  colonial  publisher 
and  to  participate  in  the  early  history  of 
the  Church  of  the  Brethren. 

One  of  the  current  ministries  of  the 
Church  of  the  Brethren  is  to  sponsor  the 
volunteer  activities  of  conscientious  ob- 
jectors like  Fred,  both  as  a  testimony  to 
the  alternative  ways  of  peace  and  as  a 
means  of  helping  persons  in  need  wherev- 
er they  live.  In  recent  years  the  exchange 
of  volunteers  between  countries  has  been 
extended  so  that  young  volunteers  from 
Germany,  for  example,  have  made  a  sig- 
nificant contribution  to  programs  de- 
signed to  assist  Americans  living  in  their 
own  urban  ghettos.  Most  of  these  young 
volunteers,  like  Fred  Schroeder,  are  keen- 
ly aware  of  their  limitations  as  profes- 
sional social  workers  or  educators.  But 
amateurs  though  they  may  be,  they  offer 
something  vitally  needed,  a  personal 
identification  and  a  presence  that  can 
extend  meaning  and  hope  where  living 
situations  appear  to  be  hopeless. 

Just  before  Fred  completed  his  service 
in  Marburg  a  few  months  ago  he  re- 
ported that  "a  German  conscientious  ob- 
jector is  beginning  in  the  kindergarten. 
...  He  has  brought  a  fresh  outlook  .  .  . 
and  this  is  healthy  for  the  project  pro- 
gram." Having  spent  part  of  a  busy  day 
with  Fred,  I  know  that  what  he  and  other 
volunteers,  German  or  American,  bring 
to  many  of  our  tired  old  communities 
with  their  seemingly  insoluble  problems, 
is  indeed  a  "fresh  outlook"  and  a  reason 
to  thank  God  for  persons  who  choose 
peaceful  ways  of  change.    □ 


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CHOICEm 


CHOICE  III  is  a  weekday  radio  pro- 
gram designed  to  help  husbands  and 
wives  create  fulfilling  relationships 
with  each  other.  The  65  programs, 
sponsored  jointly  by  the  Mennonites, 
the  Mennonite  Brethren,  and  the 
Church  of  the  Brethren,  come  in  five 
3-minute  spots  per  week  for  13  weeks 
and  are  free  for  public  service  use. 
You  can  make  them  available  to  your 
community.  Send  for  promotional 
packet  and  audition  tape  to;  CHOICE 
111,  Church  of  the  Brethren  General 
Board,  1451  Dundee  Ave.,  Elgin,  III. 
60120. 


Name 


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City 


State  Zip 

3-1-72    MESSENGER      21 


FILM  REVIEWS 


Sharing  the  Sights 

and  Sounds  of  Love 


Iinding  just  the  right  film  for  the  class- 
room, worship,  or  discussion  can  be  a 
frustrating  piece  of  guessworlc.    Many  re- 
ligious films  are  wordy,  dogmatic,  or  sim- 
plistic, and  it  is  often  hard  to  tell  from  a 
brief  description  whether  a  film  will 
meet  our  needs.  The  number  of  film  pro- 
ducers and  rental  outlets  has  expanded  so 
that  lists  of  audio-visuals  have  become 
longer  and  more  numerous,  making  the 
task  of  accurate  selection  increasingly 
complex. 

One  source  of  imaginative,  open-ended 


films  for  use  in  the  church  is  the  Fran- 
ciscan Communication  Center,  the  pro- 
ducer of  TeleKETics  films.  The  pastor, 
teacher,  or  program  planner  can  depend 
on  TeleKETics  to  communicate  forcefully 
and  creatively,  stimulating  persons  to 
search,  encounter,  celebrate,  witness.  In 
the  words  of  the  TeleKETics  Resource 
Guide:  "Because  the  Good  News  cries 
out  to  be  communicated  .  .  .  TeleKETics 
in  film  and  song  and  loud  bright  colors, 
crying  out  the  news  .  .  .  that  Christ  is 
here  amidst  morning  coffee  and  bleak 
headlines  —  that  life  holds  hope  —  that 
we  can  reach  out  to  each  other,  our 
world,  our  God  .  .  .  Here!   Today!   Cry- 
ing out  the  Good  News  —  to  make  a  joy- 
ful noise  against  the  sounds  of  silence,  to 
speak  the  Word  to  the  world,  to  share  the 
sights  and  sounds  of  love." 

TeleKETics'  "Modern  Prophets'"  series 
traces  the  simplicity  of  lives  lived  in 

22     MESSENGER    31-72 


Christ,  in  the  belief  that  all  persons  are 
prophets  who  share  the  Word  in  every 
action.    For  example,  the  "Dancing 
Prophet"  Doug  Crutchfield,  dancer  and 
teacher  of  dance,  shares  his  vision  with 
the  crippled  and  the  elderly.   His  faith 
and  love  are  translated  into  his  encour- 
agements, his  support,  his  commands  to 
these  unlikely  students. 

Christ  taught  his  message  through 
drachmas  and  sheep  and  wedding  ban- 
quets and  mustard  seeds.   The  "Parables" 
series  uses  the  scenes  and  objects  around 
us  to  make  Christ's  message  come  alive 
for  our  own  time.    In  The  Stray,  twelve 
first-graders  spend  a  day  at  the  zoo, 
where  one  boy  strays  and  becomes  lost. 
His  terror  in  being  lost  is  balanced  by  the 
gruff  concern  of  the  bus  driver  who 
searches  for  the  boy  and  brings  him  back 
to  the  group.   This  modern  parallel  to  the 
parable  of  the  lost  sheep  brings  new 
insight  and  meaning  to  the  truth  that 
God  cares  for  us.   "Once  upon  today.  .  .  ." 

Sacraments  are  found  everywhere. 
They  are  more  than  ritual,  and  can  be 
seen  in  every  human  action,  made  holy 
by  an  awareness  of  the  Spirit.    In  Bap- 
lism.  Alfredo,  a  Mexican  orphan  trag- 
ically scarred  by  fire,  is  drawn  by  the 
warmth  and  love  he  sees  among  the  chil- 
dren of  a  home.   He  pleads  to  be  ac- 
cepted into  this  family  and  the  children 
themselves  answer  with  the  simple  dec- 
laration, "You  are  my  brother."   In  Holy 
Comniiinioii  the  free-flowing  images  in- 
vite the  viewer  to  recreate  the  meaning  of 
the  Eucharistic  mystery.   It  explores 
everyday  human  encounters  as  the  cele- 
bration of  Christ's  death  and  resur- 
rection. 

Revelation  is  continuous  action,  the 
constant  rediscovery  of  the  face  of  Christ 
on  the  face  of  the  earth.   In  Let  the  Rain 
Settle  It.  two  young  boys,  one  black,  the 
other  white,  arc  thrown  together  by  cir- 
cumstances.   The  cautious  beginnings  of 


their  friendship  celebrate  Christ  revealed 
to  us  as  we  reveal  ourselves  to  each  other. 
In  Turned  Round  to  See  an  adolescent 
boy  finds  himself  in  a  discotheque,  torn 
between    the  demands  of  the  music  and 
the  images  of  a  slide  show  which  epi- 
tomize his  memories  and  his  fears. 
Stilled  by  his  agonizing  loneliness  in  the 
midst  of  a  dancing  crowd,  and  the  ter- 
rible burden  of  his  perceptions,  his  con- 
fusion becomes  his  revelation,  and  his 
gesture  of  hope  for  the  world. 

Christian  encounter  is,  by  its  very 
nature,  a  human  encounter.  Time  after 
time  we  see  Christ  looking  back  at  us  in 
the  faces  of  our  friends,  our  families,  the 
man  on  the  street,  the  hungry  migrant 
worker,  the  children  of  the  world.   To  be 
a  Christian  is  to  encounter  Christ  in  the 
fullest  sense,  to  take  him  into  our  homes 
and  our  lives.   As  in  Workout,  where  the 
physical  competition  in  a  workout  ses- 
sion between  father  and  son  becomes  a 
symbol  of  the  emotional  and  ideological 
contest  between  them.    As  in  Encounter, 
a  scries  of  one-minute  TelespoTS  that 
deal  with  family  communication  and  in- 
terpersonal relationships.    Infusing  com- 
munication with  understanding  concern, 
finding  the  search  for  God  in  the  ave- 
nues of  human  experience,  transforming 
irritating  situations  into  moments  of 
witness:  these  are  the  concerns  of  the 
"Christian  Encounter  Series." 

This  style  of  lifting  up  life's  moments 
of  concern,  searching,  and  witness  is 
what  gives  TeleKETics  its  special  useful- 
ness in  a  wide  variety  of  situations.   It  is 
a  style  typified  by  the  many  TelespoTS, 
in  which  the  Franciscan  Communication 
Center  had  its  beginnings,  and  which  still 
make  up  the  core  of  their  offerings.    Telc- 
SPOTS  are  thirty-  and  sixty-second  mes- 
sages of  faith,  hope,  love,  but  never 
preaching.  They  were  originally  created 
as  public  service  spots  for  television  and 
range  in  subject  from  psalms  to  safe 


I 

I 

I 


driving,  from  family  relationships  to  the 
horrors  of  war. 

The  genius  of  the  TelespoTS  is  the 
ease  with  which  they  can  be  inserted 
into  worship,  a  learning  experience,  a 
group  discussion,  or  a  presentation.   They 
are  concise,  keenly  sensitive  vignettes 
that  lift  up  a  slice  of  real  life  and  chal- 
lenge the  viewer  to  explore  the  meaning 
of  faith  in  that  moment.   The  husband 
sharing  good  news  from  the  office,  finds 
his  wife  has  fallen  asleep  in  the  middle  of 
his  story,  as  his  letdown  at  her  disinterest 
is  reflected  in  the  dismayed  "Darling, 
are  you  listening?"   A  montage  of  space 
photos  and  stills  of  people  of  all  nations 
takes  on  broader  meaning  in  the  context 
of  Frank  Borman's  words  upon  landing 
on  the  moon:  "We  saw  the  earth  the  size 
of  a  quarter,  and  we  realized  then  that 
there  really  is  one  world."   A  small  boy's 
attempt  to  awaken  his  parents  with  a  kiss 


is  rebuffed,  but  he  persists,  bewildered: 
"I  didn't  come  to  bother  —  I  only  came 
to  give  you  a  kiss." 

In  these  and  other  spots,  we  find  our- 
selves quickly,  sometimes  poignantly, 
reflected,  magnified,  refracted.    Our  en- 
counters, our  searching,  our  witnessing 
are  opened  up  for  examination,  and  we 
are  challenged  to  measure  them  by  faith, 
love,  and  hope. 

Frequently  the  task  of  choosing  film 
resources  is  confusing  and  frustrating. 
But  with  a  resource  like  the  Franciscan 
Communications  Center,  that  job  is  trans- 
formed into  an  experience  of  excitement 
and  discovery.   Even  the  catalog  is  a 
surprise!    It  speaks  to  our  needs  and 
tastes  in  many  more  ways  than  simply 
listing  products,  numbers,  and  prices. 
The  TeleKETics  Resource  Guide  is  in  fact 
a  program  planning  guide  with  celebra- 
tion and  education  ideas  backed  by  a  full 


offering  of  films,  spots,  records,  and 
banners. 

The  multimedia  library  of  The  Breth- 
ren Press  now  carries  a  stock  of  Tele- 
KETics films  for  rental,  as  well  as  copies 
of  the  Resource  Guide  (price:  50c).   In 
addition,  a  consultation  service  in  pro- 
gram planning  and  workshops  in  commu- 
nications education  is  also  available  to 
districts,  local  churches,  and  small  groups. 
For  more  information  write  to  Media- 
scope,  The  Brethren  Press,  1451  Dun- 
dee Ave.,  Elgin,  111.  60120. —  John  G. 

FiKE 

CLASSIFIED   ADS 

BRETHREN  TRAVEL  -  Reservations  are  still  avail- 
able for  vacation  holiday  in  the  South  Pacific. 
Thirty-five  day  tour  leaves  July  19,  1972,  visit- 
ing Tahiti,  Fiji,  Bora  Bora,  Samoa,  New  Guinea, 
New  Zealand,  and  Australia.  Write  J.  Kenneth 
Kreider,   Route   3,   Elizabethtown,    Pa.    17022. 


GIVING  HUNGRY  PEOPLE  OVERSEAS 

A  CHANCE  FOR  A  CHANGE! 


Here's  what       -;  iinUr      has  been  doing  since   1947; 

shipping  195  million  pounds  of  food  (much  of  it  high  protein,  none  of  it 
government-donated),  seeds,  and  tools  to  tens  of  thousands  of  hungry 
people  in  fifty  countries  .   .   . 

distributing  an  additional  817  million  pounds  of  government-donated  com- 
modi  ti  es  .  .  . 

helping  to  dig  wells,  build  roads,  and  construct  schools  through  CROP 
food-for-work  projects  .  .  . 

supporting  cooperatives,  family  planning  clinics,  and  agricultural  scholar- 
ship  students. 

-:  JCnUP  is  the  Community  Hunger  Appeal  of  Church  World  Service.  Your  primary 
way  of  supporting  Church  World  Service  in  the  Church  of  the  Brethren  is  through 
your    ONE  GREAT  HOUR  OF  SHARING    offering. 

Another  important  way  you  help  Church  World  Service  is  by  serving  as  a  CROP 
volunteer  leader,  helping  your  county  or  city  to  organize  a  CROP  Community  Can- 
vass,  a  CROP   Community  Walk,  or  a  CROP  Hunger  Club. 


DliOP 


is  the  way  to  say  "Church  World  Service"  in  and  to  your  community. 


Please  write  for  information  on  how  you  can  help.    National  CROP  Office  -  Box  968,  Dept.  C  -  Elkhart,  Indiana  46514 


The  church  and  investment  ethics 


What  is  a  peace-loving  body  like  the  Church 
of  the  Brethren  General  Board  doing  with  stock- 
holdings in  corporations  having  military  contracts? 

The  question  is  a  crucial  one,  and  one  that 
quite  properly  should  evoke  soul-searching,  as 
letters  in  this  Messenger  suggest. 

But  the  question  is  also  a  tricky  one,  maybe 
even  a  little  devious.  For  it  readily  can  prompt 
more  rhetoric  than  reason.  It  can  spawn  not  only 
indignation  but  arrogance.  It  can  sweepingly  indict 
the  corporate  church  but  ignore  altogether  the 
responsibility  of  the  individual  churchman. 

For  the  record,  a  few  facts  and  observations 
are  in  order.  First,  to  imply  that  ten  denomina- 
tions were  exposed  and  chastised  by  the  report  of 
the  National  Council  of  Churches  Corporate  In- 
formation Center  is  to  miscomprehend  what  has 
taken  place.  The  study  of  the  churches'  stock- 
holdings in  companies  manufacturing  war  hard- 
ware was  in  effect  instigated  by  the  denominations 
through  a  division  of  the  National  Council,  by  staff 
spokesmen  who  believed  the  study  would  spark  a 
timely  review  of  the  use  of  investment  resources 
and  possibly  open  ways  of  witnessing  to  industry. 
The  element  of  surprise  came  when  the  findings 
were  released  to  public  media  before  reaching  de- 
nominational officials. 

Second,  to  suggest  that  ten  churches  are 
guilty  of  thoughtless  complicity  with  the  war  ma- 
chine is  to  overlook  the  fact  that  a  number  of 
agencies  like  the  Church  of  the  Brethren  General 
Board  have  been  examining  the  problem  of  in- 
vestments for  some  time,  attempting  to  reduce  if 
not  eliminate  their  ties  to  the  military-industrial 
complex. 

Third,  to  assume  that  the  question  is  summar- 
ily resolved  by  withdrawing  all  investments  in 
companies  engaged  in  defense  production  is  a 
simplistic  response.  In  this  era  of  diversified 
conglomerates,  ascertaining  which  companies  are 
involved  in  defense  and  to  what  extent  is  a  com- 
plex undertaking.  Disentanglement  comes  hard. 
The  task  will  be  aided  now  by  the  Corporate  In- 
formation Center  listing  of  the  top  sixty  firms  in 
military  sales. 

But  were  the  Center  to  pursue  the  study  in 
greater  detail,  and  were  the  regard  for  complicity 


taken  seriously  at  the  personal  level,  it  could  well 
suggest  the  individual's  foregoing  of  a  vast  array 
of  everyday  products.  Moreover,  the  individual 
would  inquire  of  his  bank,  his  savings  association, 
his  insurance  company  where  their  investment 
funds  are  placed.  He  eventually  may  question 
citizenship  under  a  government  which  is  the  big- 
gest party  of  all  in  the  defense  business. 

Still,  whatever  attention  has  been  given  to 
the  examination  of  investment  holdings  by  the 
churches  in  years  past,  the  time  is  ripe  for  a  more 
intense  look.  After  all,  war  profiteering  is  an  un- 
comfortable charge,  especially  among  those  who 
have  denounced  so  vehemently  United  States'  ac- 
tion in  Vietnam,  and  even  if,  as  in  the  case  of 
the  General  Board,  it  represents  only  ten  percent 
or  less  of  total  investments. 


In  reporting  on  investments,  General  Secre- 
tary Loren  Bowman  confirmed  the  data  from  the 
CIC  report  and  added  that  for  the  year  follow- 
ing. 1971,  the  General  Board  had  common  stock 
of  $957,199  in  ten  companies  listed  as  having 
defense  contracts.  In  addition,  in  the  Pension 
Fund  $761,883  of  common  stocks  were  with  thir- 
teen corporations  having  defense  ties.  The  level  of 
military  sales  to  total  sales  for  these  companies 
ranged  from  1.3  to  11.5  percent. 

Whether  to  divest  of  all  such  holdings,  or  to 
move  as  Clergy  and  Laymen  Concerned  is  doing 
and  deliberately  select  stocks  in  companies  ma- 
jorily  involved  in  the  aerial  war  in  Southeast  Asia 
and  as  stockholders  challenge  the  social  responsi- 
bility of  the  corporations,  are  alternatives  the 
churches  need  weigh.  The  matter  is  to  be  before 
the  General  Board  at  its  March  meeting. 

Whatever  course  is  taken  by  other  churches, 
it  seems  highly  desirable  that  in  the  Church  of 
the  Brethren  the  General  Board  either  drop  its 
military-related  portfolios  altogether  or  move 
openly  but  decisively  into  an  advocacy  role  on 
corporate  social  responsibility. 

With  the  facts  at  hand,  policies  must  be  re- 
viewed and  perhaps  revised,  practices  watch- 
dogged  if  necessary,  and  above  all,  principle  and 
performance  kept  in  tow.  —  h.e.r. 


24      MESSENGER    3- 1 -72 


by   Brethren   author  —  Patricia   Kennedy   Helman 

Free  to  Be  a  Woman 

If  the  roles  of  home  and/or  career  have  failed  to  integrate  a  woman's 
life  into  a  satisfying  whole,  it  is  because,  though  the  letter  of  the  law 
may  have  been  satisfied,  the  spirit  has  not.  It  is  this  spirit,  that  as-yet- 
unfound  "self,"  that  this  book  seeks  to  discover.  With  realism  and  can- 
dor, tempered  by  Christian  insights,  Mrs.  Helman  explores  a  woman's 
aspirations,  duties,  and  rewards  in  a  book  that  thoughtful  women  every- 
where will  find  inspiring  and  challenging.  Marjorie  Holmes  says,  "This 
gentle  and  perceptive  book  will  make  you  proud  to  be  a  woman."  Mrs. 
Helman  is  a  graduate  of  McPherson  College  and  the  mother  of  two 
daughters  as  well  as  a  provocative  public  speaker.  Her  husband  is 
president  of  Manchester  College. 

$4.95 

Love  Is  More  Than  a  Ring  on  My  Finger 

Jeanette  Struchen 

The  very  private  quality  of  love,  its  hidden  meanings,  its  creative  warmth,  its  joy 
and  humor,  its  wistful  eiusiyeness  and  sometimes  terrifying  solitude  —  all  are  told 
here  with  great  clarity  in  contemporary  phrasing,  very  much  today  in  word  and 
attitude.  And  yet,  the  universal  quality  behind  each  poem  reveals  a  timeless 
message  readers  will  recognize  and  relate  to.  The  crisp  illustrations  are  by  the 
author  herself,  mirroring  her  own  clarity  of  thought,  and  her  paj-ticular  ability  to 
express  a  big  feeling  in  just  a  few  short  strokes  —  exactly  as  she  does  with  the 
written  word. 

$2.95 

To  a  Sister  on  Laurel  Drive 

John  Pairman  Brown 

To  his  countless  sisters  on  all  the  Laurel  Drives  across  America  —  dissatisfied  and 
bored  in  their  meaningless,  disintegrating  suburban  world  —  the  author's  eight 
sensitive  letters  bring  sympathetic  understanding,  encouragement,  and  hope.  This 
book  identifies  the  causes  of  women's  despair  today,  and  touches  on  real  con- 
cerns —  family  unity,  individual  peace,  and  peace  among  nations,  the  oreservation 
of  human  and  physical  resources,  racial  justice,  a  workable  faith  —  and  gives 
women  helpful  guidance  toward  bringing  these  ideals  closer  to  reality,  and  toward 
recovering  the  lost  center  of  their  lives. 

$3.95 


\  fhanamg 

\  onmy finger 

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:  Sistcroji 

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Postage:  20^  first  dollar;  5<  each  additional  dollar 
The  Brethren   Press,    1451    Dundee  Ave.,   Elgin,   Illinois  60120 


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Our  church  through  the  One  Great  Hour  of  Sharing 
has  helped  to  support  projects  all  over  the  world  with 
personnel  and  funds:  child  care,  maternal  care,  edu- 
cational assistance,  response  to  disasters,  fannily 
planning  clinics,  well  digging,  refugee  resettlement, 
healing  ministries,  and  assistance  to  farmers.  Your 
gifts  today  can  build  hope  for  others  tomorrow! 


MY  GIFT   FOR   ONE   GREAT  HOUR   OF  SHARING 

Church  of  the  firelhreii  General  liuarri.  /■/5/  Diiniiee  Ave..  Elgin.  III.  60120 


Name    _ 
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OF   THE   BREpiREN  .^VARCH   15,   1972 


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A  National  Turnabout  on  War?    An  Ecumenical  Witness  called 
600  Christians  and  Jews  to  Kansas  City  to  question  the  morality  of 
the  Indochina  War.    Ronald  E.  Keener  details  events 

When  Churches  Discover  One  Another.    In  the  Shenandoah 

\alley  of  \'irginia  1 15  churches  are  finding  out  that  they  have  gifts 
and  resources  to  share  with  each  other  and  with  their  neighborhoods. 
Norman  L.  Harsh  is  coordinating  the  outreach  that  is  unfolding 
there.    Linda  Beher  reports 

A  Messenger  Guide  to  Parish  Ministries.    Encounter  Series. 
Lab  training  experiences.    Fund  for  the  Americas.    Mission  and  peace 
education.    Congregations  all  over  the  Brotherhood  can  feel  "cared 
about"  by  the  General  Board  and  its  Parish  Ministries  Commission, 
whose  staff  work  on  multiple  concerns.   You'll  find  details  and  persons 
to  contact  in  this  special  section  assembled  by  Kenneth  L  Morse 

But  Why  Did  You  Do  It?    The  Christian  faith  means  we  are  all 
related,  and  that  we  need  each  other.    Doris  E.  Caldwell  narrates 
a  personal  experience  that  answered  the  question  "why?"  for  her 

From  the  Ashes:  Petals  Again.    To  dream  the  impossible  dream 
is  not  naive  but  realistic,  if  one  accepts  the  Christian  view  of  our 
creation  and  redemption,    by  Glenn  R.  Bucher 

Outlook  features  the  Church  of  the  Brethren  Capitol  Hill  offices,  cites 
Heifer  Project  work  in  India  and  the  Dominican  Republic,  focuses  on 
Metro-Parish,  a  shared  ministry  for  Plains  Brethren,  notes  the  death 
of  churchman  E.  M.  Hersch,  brings  up  to  date  LAFIYA's  reach 
toward  a  $300,000  goal,  and  introduces  a  BVS  exchangee  in  Poland 
(beginning  on  2).  .  .  .    David  S.  Strickler,  Lena  Willoughby,  and 
Michael  Hemmis  offer  poetry  (21).  .  .  .    Reporting  that  a  Study  of 
Giving  Reveals  Gratitude  and  Goodwill  is  Donald  L.  Stern  (22).  .  .  . 
"Film-.Art:  How  Responsive,  How  Responsible?"  asks  LeRoy  E. 
Kennel  in  a  review  article  (25).  .  .  .    Ronald  E.  Keener  editorializes 
on  Governtnent  vs.  a  Denomination  (24) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald    E,    Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth    I.   Morse  /  Features 

ASSISTANT    EDITOR 

hnda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.   Miller 


VOL.    121,   NO.   6 


MARCH    15,    1972 


CREDITS:  Cover.  8.  9.  10.  11  Frank  .•\. 
Kostvii  for  United  Church  Herald;  2  Roy 
Hnrlman:  7  Ron.Tltl  E.  Keener;  14  Don 
Honick:  15  Houarrl  Rover;  Ifi  C^brk  and 
Clark;  19  "The  Hand  of  (iod."  marble 
-Statuctle  bv  Aiigustc  Ro<lin.  courtesv  of 
The  Metropoliian  Museum  of  .^rt.  gift  of 
Edward   D.   .\dams,    1908 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  seconil 
class  matter  .\ug.  20,  1918,  under  Act  o; 
Congress  of  Oct.   17.  1917.    Filing  date.  Oct.   1 

1971.  Messenger  is  a  member  of   the  Associ 
ated    Church    Press    and   a  subscriber    to   Rcli 
gious     News     Service     and     Ecinnenical     Press 
Ser\*ice.     Biblical   quotations,    unless   otherwise 
indicated,     are     from     the     Rc\iscd     Standard 
Version. 

Subscription  rates:  $4.20  per  year  for  indi- 
vidual subscriptions;  S3. GO  per  year  for  church 
group  plan:  S3. 00  per  \ear  for  e\ery  home 
plan;  life  subscription.  560;  husband  and  wife. 
$75.  If  vou  mo\e  clip  old  address  from  Mes- 
senger and  send  with  new  address. 
.-\llow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  published  twice  rnonthlv  by  the 
f^hurch  of  the  Brethren  General 
Hoard.  1451  Dundee  .Ave.,  Elgin,  111. 
60120.  Second-class  postage  paid  at 
Elgin,  111.,  Mar.  15.  1972.  Copvrighl 

1972.  Church  of  the  Brethren  General  Board. 


WHITE   HOUSE   FEET  WASHING 

The  White  House  feet  washing  (Jan.  15) 
strikes  me  as  quite  out  of  place.  When  Jesus 
sent  several  disciples  to  prepare  for  the 
Passover,  he  did  not  say,  "Pick  out  a  nice 
place  where  two  roads  meet  so  we  can  make 
a  suitable  display  of  our  Passover."  Instead 
it  was  an  intimate  family  sort  of  occasion 
where  Jesus  wanted  to  teach  humility  and 
service. 

To  me  the  love  feast  and  communion  is 
perhaps  the  most  sacred  of  all  the  ordi- 
nances we  observe.  Its  place  is  in  the  Lord's 
house,  not  out  in  the  street.  And  observing 
it  out  in  public  does  not  add  to  the  reverence 
and  sanctity  that  should  characterize  it,  no 
inatlcr  wlial  was  the  aim  that  prompted 
it.  .  .  . 

Charles   L.    Rowland 
New  Oxford,   Pa. 

SWALLOWED   UP 

After  reading  the  Jan.  15  issue  of  Mes- 
SENGLR  we  offer  this  short  statement: 

Help!  We  are  being  swallowed  up  by 
Baptists,  Mennonites,  Church  of  God, 
Unitarians,   Auslanders  .   .   . 

Our  leaders  have  died  or  left  us  .  .  . 

We  are  being  jazzed  up  for  the  burial  .  .  . 

Are  there  any  Brethren  left,  anywhere? 

Help! 

L.  Clark 
Modesto,  Calif. 

LET'S   NOT  DRAG   FEET 

Forty  years  of  uninlerrupted  church  work 
is  taking  its  toll  on  Inez  Long  (Jan.  15). 
.  .  .  She  is  not  singing.  "Stop  the  church,  I 
want  to  get  off."  She's  going  to  stay  on 
with  one  foot  on  the  brake  and  the  other 
dragging. 

She  is  in  motley  company.  First  of  all 
there  is  our  paradoxical  moderator  who,  if 
memory  serves  me  right,  discarded  his 
necktie,  grew  a  beard,  and  goes  hatless  or 
wears  a  hat  with  a  broad  brim. 

Then  there  are  those  who  really  want  to 
go  back  to  the  Brethren  rather  than  forward 
to  where  the  Brethren  can  go.  They  not 
only  put  on  the  brake  and  drag  feet  but 
slam  the  motor  in  reverse. 

She  also  joins  those  who,  in  season  and 
out,  try  to  outdo  themselves  criticizing  "that 
Elgin  bunch."  In  her  case,  however,  she 
heroically  confesses  her  past  in  being  one  of 
the  "bunch."  It  might  be  well  for  those 
who  were  "partners  in  crime"  to  come  for- 
ward in  similar  confession. 

But  only  those  who  have  never  carried 
responsibility  for  policy  and  decision  mak- 
ing would  contend  that  "the  Elgin  bunch" 
should  have  been  able  to  have  had  the  wis- 
dom to  guide  the  church  in  all  the  ways  we 


m 


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should  have  gone.   Let  him  who  never  made 
a  wrong  decision  cast  the  first  stone. 

If  Mrs.  Long  will  look  far  enough,  she 
will  see  herself  in  company  with  those  who 
believe  in  the  religious  commune.  They 
really  have  what  it  takes  to  slow  things 
down. 

We  don"t  need  more  brakes  and  dragging 
feet.  We  need  better  steering.  We  need  to 
go  forward  under  power.  We  are  strangers 
in  a  new  world.  We  must  have  a  part  in  it. 
We  are  farmers  gone  to  the  city.  We  are 
awkward  and  make  wrong  decisions.  But 
don't  underrate  the  influence  of  the  farmer 
on  our  American  life.  We  need  to  better 
analyze  our  strengths  and  capacities  and  go 
forward  with  courage  rather  than  with 
dragging  feet. 

Chauncey  Shamberger 
Weiser.  Idaho 

REPEATED   READINGS 

I  have  given  criticisms  to  Messenger  in 
the  past.  Now  I  want  to  express  apprecia- 
tion —  for  Vernard  Eller's  and  Inez  Long"s 
articles  (Jan.  15)  and  for  the  articles  in  the 
Feb.   1   issue. 

Of  course,  I  do  not  agree  with  all  that  is 
written  in  these  issues.  But  they  are  articles 
which  have  drawn  me  back  for  repeated 
readings.  I  am  thankful  for  these  two  issues. 
They  alone  are  worth  the  subscription  rate. 
D.  Luke  Bowser  Jr. 

Distant,  Pa. 

1 

BEAUTIFUL  PIECE   OF  WRITING 

I  am  writing  to  congratulate  Messenger 
for  the  excellent  article  on  W.  Harold  Row 
(December).    I  liked  it  for  several  reasons. 

It  was  a  beautiful  piece  of  writing,  from 
every  standpoint. 

Many  people  knew  something  about  Har- 
old. Many  hundreds  more  will  now  under- 
stand and  know  him  much  better. 

It  showed  the  breadth,  and  scope  of  his 
interests,  and  his  influence  beyond  his  own 
church. 

There  seemed  to  be  a  time  when  more  of 
this  type  of  work  was  done  for  church  lead- 
ers. Most  Brethren  will  remember  Harold 
because  of  your  article. 

I  served  under  Harold  on  the  Brethren 
Service  Commission  and  was  also  chairman 
of  the  Foreign  Missions  Commission  when 
he  was  with  Brethren  Service. 

The  first  three  articles  of  that  issue  alone 
are  worth  a  year's  subscription  to  the 
Messenger. 

■v.    F.    SCHWALM 

North  Manchester,  Ind. 

NOT  ANOTHER   CATALOG 

I'm  sorry  some  Messenger  readers  didn't 
realize  that  the  gift  brochure  (Oct.  15)  was 


no!  just  another  Christmas  catalog. 

I'd  like  to  quote  from  a  new  SERRV 
brochure,  "Toward  a  Flowering  of  Human 
Dignity,"  In  spite  of  many  efforts  by  gov- 
ernment and  private  agencies  to  solve  the 
poverty  problem,  hunger  and  disease  caused 
by  poverty  still  plague  most  of  the  world's 
people. 

"Today's  way  of  helping  a  person  in  pov- 
erty is  to  help  him  discover  how  to  solve 
his  own  problem,  if  possible:  to  draw  out 
from  within  him  the  will  and  the  resources 
with  which  to  break  the  degrading  cycle. 

"Handicrafts  are  one  way  for  disadvan- 
taged persons  to  improve  their  own  welfare. 
Over  the  years  a  unique  self-help  marketing 
program  called  SERRV  (Sales  Exchange 
for  Refugee  Rehabilitation  Vocations)  has 
been  developed  for  such  craftsmen,  in  co- 
operation with  overseas  denominational  and 
ecumenical  personnel  in  more  than  forty 
countries.  Most  of  these  craftsmen  would 
otherwise  not  have  an  adequate  market  for 
(he  work  they  produce." 

Did  not  Christ  say,  "As  you  did  it  to  one 
of  the  least  of  these  my  brethren,  you  did 
it  to  me"? 

Delma  Witkovsky 
Westminster,  Md. 

BRETHREN   BUY  BULLETS? 

I  have  just  read  the  article  published  by 
the  Times  of  the  Hammond,  East  Chicago, 
and  Calumet  City  area  near  Chicago,  head- 
lined "Protestants  Buy  Bullets,"  reporting 
on  the  findings  of  the  research  agency  of  the 
National  Council  of  Churches.  .  .  .  Our  son 
who  resides  in  Hammond,  Ind.,  punctuated 
his  revolt  by  calling  our  attention  to  the 
article  involving  the  Church  of  the  Brethren. 
We  don't  blame  him!  And  that  he  has 
turned  sour  on  the  church  is  understandable. 
More  people  ought  to  know  what  is  going 
on  within  our  Brotherhood  that  for  years 
has  been  double  talk.  .  .  . 

Robert  Winkler 
Astoria,  111. 

A   WORTHY   CAUSE 

Is  there  any  new  interest  or  concern  of 
church  people  about  the  mentally  retarded 
people  of  our  country  and  within  our  own 
church  fellowship? 

It  seems  the  church  should  take  an  active 
and  helpful  place  in  caring  for  those  who 
deeply  need  aid.  The  state  does  a  very  poor 
job  in  caring  for  these  people.  Adults  and 
children  both  need  better  homes.  The 
church  budget  goes  for  many  causes.  Surely 
this  is  a  cause  worthy  of  some  real  concern 
and  help.  .  .  . 

Esther  G.  Royer 
Westminster,  Md. 


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Srcpn^egation? 


High  on  the  list  of  priorities  for  Mes- 
senger is  informing  you  readers  of 
issues  and  developments  in  the  life  and 
program  of  the  denomination.  Hence 
in  recent  months  there  have  appeared 
the  Lafiya  treatment  of  the  Nigeria 
medical  program  (November  1),  a 
draft  of  the  statement  being  processed 
by  the  Annual  Conference  Study  Com- 
mittee on  Abortion  (January  1),  peri- 
odic ads  on  Brethren  Volunteer  Service, 
and,  in  this  issue,  a  four-page  guide  to 
the  program  of  the  Parish  Ministries 
staff. 

Credit  for  the  new  interpretive  sup- 
plements goes  especially  to  associates 
Morse,  Keener,  and  Brumbaugh,  work- 
ing in  concern  with  related  staff  at  the 
General  Offices  and 
in  the  field.  Behind 
the  approach  is  a 
desire  to  enable 
you  better  to  know 
and  assess  the  work 
of  Annual  Confer- 
ence and  the  Gen-        

eral   Board.     Your        =^^^1^1^^ 

direct  participation  

is      being      sought 
through  various  re- 
sponses: study,  opinion,  offerings,  joint 
planning. 

And  while  organically  Messenger 
is  close  to  Annual  Conference  and  the 
General  Board,  in  no  way  does  the 
magazine  choose  to  report  or  represent 
only  those  interests.  Messenger  is  a 
servant  of  the  church  that  is  local  and 
district  as  well  as  of  that  which  is  cen- 
tralized. Thus  even  while  zeroing  in  on 
specific  thrusts  of  the  Brotherhood, 
Messenger  aspires  to  champion  the 
whole  church  and  to  interact  in  terms 
meaningful  to  readers. 

In  this  issue,  guest  contributors  in- 
clude Glenn  R.  Bitcher  of  the  religion 
department  of  the  College  of  Wooster 
in  Ohio,  Donald  L.  Stern  of  the  stew- 
ardship enlistment  team  of  the  General 
Board,  LeRoy  E.  Kennel  of  the  Bethany 
Seminary  faculty,  poets  David  Strickler 
of  Manchester,  N.H.,  Michael  Hemmis 
of  Frostburg,  Md.,  and  Lena  Willough- 
by  of  La  Verne,  Calif.,  and  Doris  E. 
Caldwell,  a  worker  at  the  Christian 
Family  Service  Centre  in  Hong  Kong. 
—  The  Editors 


3-15-72    MESSENGER     1 


Heifer  Project  work  in  India, 
Dominican  Republic  is  cited 

Heifer  Project,  Inc.,  earlier  this  year  re- 
ceived two  accolades  for  work  in  India 
and  in  the  Dominican  Republic. 

The  United  Nations  cited  Heifer 
Project  for  its  major  contribution  to  the 
sheep  and  wool  industry'  in  India.  It  was 
among  the  ten  major  achievements  of  the 
UN  Development  Program  report  of  its 
first  decade. 

Heifer  Project's  contribution  of  more 
than  400  Rambouillet  rams  and  ewes  to  a 
project  in  Rajasthan,  India,  helped  de- 
velop new  and  upgraded  bloodlines  in  the 
sheep.  Rajasthan  produces  more  than  42 
percent  of  the  country's  wool.  The  pro- 
gram also  provided  training  for  local 
shepherds  in  modern  fodder  and  pastur- 
ing techniques. 


The  improvements  have  sharply  raised 
wool  e.xports,  doubled  income  for  shep- 
herds, and  added  new  jobs  for  wool 
shearers  and  graders. 

The  Dominican  Republic  government 
awarded  Heifer  Project  a  first  place  in 
milk  production  on  the  island-nation. 

The  award  went  to  the  Dominican  De- 
velopment Foundation  which  runs  the 
dairy  center  established  more  than  nine 
years  ago  by  Heifer  Project.  The  award 
mentions  the  Holstein  breed  which  has 
produced  the  highest  milk  yields  of  any 
dairy  breed  in  the  country. 

HPI  began  its  program  in  the  Domin- 
ican Republic  in  1963,  at  a  time  when 
there  was  no  Grade  A  milk  production  on 
the  island,  and  the  ne.xt  year  established 
a  model  dairy  center.  In  1969  HPI 
handed  the  management  of  the  center  to 
the  foundation  and  in  1970  was  named 
the  country's  number  one  dairy  farm. 


HPI,  founded  28  years  ago  by  the  late 
Dan  West  of  the  Church  of  the  Brethren, 
today  is  an  ecumenical  self-help  program 
in  some  90  countries  and  17  US  states. 

Metro-Parish   provides  unity, 
fellowship  for  Plains  Brethren 

Brethren  in  the  Kansas  City-St.  Joseph 
area  are  working  together  as  a  Metropol- 
itan Parish  Council  to  provide  a  unified 
witness  and  draw  the  scattered  Brethren 
closer  together  in  fellowship  and  unity. 

The  "Metro-Parish"  was  begun  in  late 
1968  originally  to  provide  a  shared  min- 
istrv'  for  the  Messiah  church  in  Kansas 
City,  Mo.,  First  Central  church  in  Kansas 
City,  Kan.,  and  the  Missouri  churches  at 
St.  Joseph  and  Plattsburg. 

But  when  each  of  the  churches  found 
its  own  pastor,  two  of  them  part  time. 


I 


Washington  Office:  Making 
an  IMPACT  on  government 

Churches  are  becoming  increasingly 
sophisticated  on  national  issues  —  in  in- 
terpreting them  and  in  influencing  legis- 
lation and  administrative  decisions 
involving  them. 

The  Washington  Office  of  the  Church 
of  the  Brethren  has  become  a  participant 
in  one  such  approach  called  IMPACT. 
The  interfaith  legislative  information  and 
action  network  is  designed  for  the  de- 
nominational and  ecumenical  groups  to 
speak  quickly  to  selected  issues  raised  in 
the  U.S.  Congress  and  Administration. 

The  Brethren  helped  create  IMPACT 
three  years  ago  but  had  not  participated 
in  it.  The  network  consists  of  selected 
committed  persons  in  Congressional 
districts.  Given  action  materials  on  spe- 
cific issues,  they  are  asked  to  contact  key 
legislators  or  administrators  by  letter, 
telephone,  telegraph,  or  p>ersonal  visits 
on  critical  public  policy  issues. 

Ralph  E.  Smeltzer,  Washington  repre- 
sentative since  last  October,  and  district 
executives  are  nominating  for  the  nation- 
al IMPACT  network  pastors  and  key 
laymen  from  those  Brethren  congrega- 
tions most  sensitive  and  active  to  the 
ministry  of  social  witness. 


In  the  Washington  Office, 
Nancy  Long,  staff  assist- 
ant, and  Ralph  Smeltzer, 
Church  of  the  Brethren 
representative;  right,  Mr. 
Smeltzer  at  office  entrance 


WASHINGTON  OFFICE 

CHOBOIOflllEMnilW 


2     MESSENGER    S-I5-72 


the  Metro-Parish  turned  its  attention  to 
developing  lay  leadership,  coordinated 
youth  programming,  and  increased  fel- 
lowship among  the  widely  separated 
churches. 

Last  November  Bob  and  Nancy  Faus 
of  Wichita  led  a  worship  leadership  ex- 
perience for  the  Metro's  Lay  Academy 
program,  that  brought  together  some  25 
laymen  for  training  and  growth  sessions. 

The  academy  was  planned  by  both  lay- 
men and  clergy  and  participants  were 
recruited  by  personal  invitation. 

The  four  congregations  have  also  had 
joint  programs  for  youth  and  young 
adults.  And  a  year  ago  the  congregations 
shared  in  a  love  feast  and  communion 
service  at  the  Messiah  church.  Their  wit- 
ness was  extended  on  that  occasion  by  a 
lengthy  story  in  the  Kansas  City  Star. 

The  Metro-Parish  is  still  in  its  initial 
phase  and  the  council,  chaired  by  Wilbur 


Bastin  of  the  Messiah  Church,  a  salesman 
with  an  envelope  company,  is  now  look- 
ing at  future  directions.  Among  them 
may  be  another  six  weeks'  evening  course 
on  various  topics  of  basic  understandings 
of  the  church,  of  witness,  of  leadership. 
An  initial  course  in  the  Lay  Academy 
centered  on  "openness." 

E.  M.  Hersch,  formerly  on 
national  staff,  dies  at  77 

"Crisp,  with  a  swift  pace,  impatient, 
impetuous,  E.  M.  was  forever  charging 
ahead,  confronting  the  world.  And  in 
death,  also,  he  did  not  dally." 

So  was  E.  M.  Hersch  spoken  of  by 
his  pastor  and  fellow  Rotarian,  Leland 
Wilson,  on  Mr.  Hersch's  death  Jan.  16 
at  age  77. 

A  charter  member  of  the  La  Verne, 


Calif.,  Rotary  Club,  he  had  been  a 
Rotarian  for  more  than  30  years. 

Elmer  Hersch  was  in  the  insurance 
business  in  Elgin,  111.,  when,  at  a  per- 
sonal financial  sacrifice,  he  became 
manager  of  the  Brethren  Publishing 
House,  guiding  the  business  successfully 
from  1940-49.  When  he  returned  to  his 
business  a  Brotherhood  citation  called 
him  "a  living  example  of  a  devoted 
Christian  layman,  loving  and  serving 
his  church." 

A  leader  in  the  group  insurance  con- 
cept, he  organized  the  insurance  plan 
that  today  covers  Church  of  the  Breth- 
ren pastors  and  employees  of  the  Gen- 
eral Board  and  its  agencies,  as  well  as 
others  at  the  colleges,  homes  for  the 
aging,  and  seminary.   Mainly  through 
his  early  efforts  many  in  church  life  now 
have  adequate  insurance  protection. 

Mr.  Wilson  recalls  the  visit  of  Con- 


Similar  Brethren  networks  are  being 
organized  on  church  district  and  Congres- 
sional district  bases  as  well.  A  standard 
of  participation  for  Congressional  dis- 
tricts is  where  there  are  at  least  300 
Brethren  members  or  three  congregations. 

The  persons  in  the  Brethren  Congres- 
sional network  will  relate  to  the  Congres- 
sional district  contacts  of  national 
IMPACT.  Together  they  will  plan  the 
most  effective  ecumenical  information/ 
action  strategy  for  their  district. 

The  national  IMPACT  board  will  in- 
form and  act  only  on  those  domestic  and 
foreign  pohcy  issues  where  there  is  a 
large  measure  of  ecumenical  consensus. 
On  other  issues  where  the  Church  of  the 
Brethren  has  a  special  concern  and  wants 
to  act  quickly,  the  IMPACT  network  will 
be  used  alone  or  in  collaboration  with 
those  religious  groups  who  agree  with  the 
Church  of  the  Brethren  position. 

Working  with  Mr.  Smeltzer  in  the 
Washington  Office  is  staff  assistant  Nancy 
Long.  She  is  the  daughter  of  the  J.  Henry 
Longs  of  Elizabethtown,  Pa.,  and  a  po- 
litical science  graduate  of  Knox  College 
in  Illinois.  A  second  assistant,  Jerry 
Shenk,  served  in  the  office  until  late  Jan- 
uary when  he  became  director  of  the  Na- 
tional Council  to  Repeal  the  Draft.  The 
second  staff  assistant  slot  will  be  filled 
soon. 


Mr.  Smeltzer  gives  one  third  of  his 
time  to  Washington  representation  and 
the  remainder  to  his  second  portfolio  for 
social  justice. 

Each  of  the  three  has  taken  responsi- 
bility for  different  concerns  based  on 
their  priority  as  issues  in  the  government/ 
public  decision-making  process,  as  being 
under  consideration  by  Annual  Confer- 
ence or  the  General  Board,  and  as  pro- 
gram priorities  by  the  General  Staff. 

Most  of  the  concerns  fall  within  three 
task  forces  of  the  50-member  Washington 
Interreligious  Staff  Council  (WISC).  It 
is  WISC  which  operates  the  IMPACT 
program. 

WISC  includes  the  National  Council  of 
Churches  staff  in  Washington  and  the 
Washington-based  staff  members  of  NCC 
member  denominations,  plus  Friends 
Committee  on  National  Legislation, 
Unitarian-Universalists,  Roman  Cath- 
olics, and  Jewish  religious  groups. 

Most  of  their  offices  are  in  the  United 
Methodist  Building  on  Capitol  Hill  at  100 
Maryland  Ave.,  N.E.,  where  the  Brethren 
office  is  located. 

Of  the  groups  only  the  Friends  Com- 
mittee is  required  to  be  a  registered 
lobbyist.  Mr.  Smeltzer  believes  that  in 
most  cases  three  quarters  of  the  effort  of 
the  church  office  in  Washington  goes 
toward  the  constituencies  —  in  educa- 


tion and  interpretation  to  help  members 
understand  the  issues.  The  remainder 
goes  toward  lobbying  actions  on  the  Hill. 

Mr.  Smeltzer  doesn't  mind  the  use  of 
the  term  lobbying  applied  to  his  work, 
but  asks  that  it  be  understood.  "We're 
not  lobbying  for  our  own  special  interests 
—  for  money,  contracts,  special  priv- 
ileges —  but  on  behalf  of  concerns  which 
are  for  the  good  of  the  country  or  our 
whole  population  or  for  those  groups 
who  can't  represent  themselves  —  such 
as  the  poor. 

"Also,  we  work  mainly  on  those  con- 
cerns on  which  the  Church  of  the  Breth- 
ren, through  Annual  Conference  or  the 
General  Board,  has  spoken  and  wants  us 
to  represent  them,"  he  explains. 

The  church's  Washington  Office  was 
established  in  1961  at  the  request  of 
Annual  Conference. 

In  the  months  ahead  Mr.  Smeltzer  will 
be  establishing  meaningful  relationships 
with  Brethren  persons  in  significant  or 
policy-making  government  and  private 
agency  posts  in  the  capital. 

He  will  work  at  involving  Brethren 
delegates  at  White  House  and  other  gov- 
ernment or  private  agency  conferences  as 
they  relate  to  the  church's  priorities.  He 
will  also  work  at  engaging  Brethren  in 
strategic  consultations,  conferences, 
seminars,  and  Congressional  hearings. 


3-15-72   MESSENGER     3 


gressman  John  Rousselot  to  the  La 
Verne  Rotan'  Club: 

"Mr.  Rousselot  had  made  some  com- 
ments about  welfare  mothers  and 
'illegitimate  children.'  When  he  finished, 
E.  M.  with  a  blistering  anger  said,  "I  want 
you  to  know  there  are  no  illegitimate 
children.  There  may  be  illegitimate  par- 
ents, but  the  children  have  no  say  in 
what  happens."  Mr.  Rousselot  stood 
silent  a  moment,  and  then  quietly 
replied,  "rU  never  use  that  term  again." 

■'Despite  his  blunt  directness,  E.  M. 
was  never  one  to  walk  away  in  a  huff. 
Nor  did  he  permit  differences  to  grow 
into  grudges  or  bitterness  so  far  as  he 
was  concerned."" 

Bom  on  a  farm  near  Waterloo,  Iowa, 
he  was  one  of  13  children  and  was  edu- 
cated at  Mt.  Morris  and  McPherson 
colleges.  Since  1967  he  had  been  resid- 
ing at  Hillcrest  Homes  in  La  Verne, 
moving  from  Elgin. 

He  is  survived  by  his  widow,  Sudie 
Swartz  Hersch,  two  children,  seven 
grandchildren,  and  three  great  grand- 
children. Memorial  gifts  will  benefit 
the  Woods  Memorial  Convalescent 
Hospital  in  La  Verne,  an  institution  he 
helped  to  establish. 

LAFIYA  program  begins 
reach  toward  $300,000  goal 

"The  medical  work  carried  on  by  the 
Church  of  the  Brethren  through  the  years 
has  been  an  extraordinary  demonstration 
of  compassion  and  love  to  the  people  of 
our  mission  area  in  Nigeria  —  many  of 
whom  have  become  our  brethren  in 
Christ."" 

Dr.  Homer  L.  Burke  was  endorsing  the 
LAFIYA/ Nigeria  Medical  Program  that 
has  been  undertaken  by  the  General 
Board"s  World  Ministries  Commission. 
Dr.  Burke  and  his  wife,  now  living  in 
Milford,  Ind.,  were  the  first  Brethren 
medical  team  to  Nigeria  when  they  ar- 
rived at  Garkida  on  May  1 1,  1924. 

"In  cooperation  with  the  Nigerian  gov- 
ernment and  other  organizations  we  need 
to  continue  both  curative  and  preventa- 
tive medical  services"  he  said. 

Dr.  Burke  was  host  to  the  first  area 
gathering  last  September  in  a  long-term 
schedule  of  meetings  being  held  by  the 
Stewardship  Enlistment  Team. 

Special  gifts  are  being  sought  to  obtain 


the  $300,000  needed  by  December  1973, 
beyond  Brotherhood  Fund  budgeting,  for 
the  medical  program. 

A  quarterly  newsletter  being  sent  to 
contributors  and  other  interested  persons 
reported  si.x  weeks  ago  that  more  than 
$44,000  in  cash  has  been  contributed, 
with  $14,000  in  pledges,  and  nearly 
$  1 8,000  in  additional  intentions  to  give. 

Beyond  this,  one  couple  placed  $10,000 
with  the  General  Board  in  a  gift  annuity 
agreement  with  the  residue  designated 
for  the  medical  program. 

In  developments  for  the  medical  pro- 
gram in  Nigeria,  business  manager  Roger 
Schrock  has  been  named  medical  co- 
ordinator in  that  country.   Mr.  Schrock 
and  his  wife  Carolyn  taught  for  three 
years  at  Waka  Teacher  Training  College. 

Dr.  Daryl  Parker  of  New  Madison, 
Ohio,  left  in  late  January  for  Nigeria  to 
serve  three  months  at  Lassa  Hospital. 
He  and  his  wife  previously  served  short 
terms  there,  and  formerly  were  mis- 
sionaries to  China  and  workers  at 
Castaner,  P.R. 

Also  taking  a  short-term  assignment  in 
Nigeria  were  Dr.  and  Mrs.  David  S. 
Stayer,  Irving,  Texas,  whose  departure 
was  postponed  while  he  had  heart 
surgery.  Dr.  Raymond  Strayer,  a  dentist 
from  Denver,  Pa.,  is  also  on  a  short-term 
visit  to  Nigeria,  one  of  several  he  has 
made  since  1964.  Each  of  these  doctors 
has  gone  to  Nigeria  at  personal  expense. 

One  important  aspect  of  the  LAFIYA 
program  is  the  training  of  Nigerian  per- 
sonnel for  medical  work.  This  month 
M.  Mbursa  Mshelbwala,  a  nurse  at 
Garkida,  will  attend  the  Institute  of 
Child  Health  at  the  University  of  Lagos 
on  a  scholarship  from  the  Church  of  the 
Brethren. 

Nigeria  field  administrator  Roger 
Ingold  said  that  the  three-and-a-half- 
month  course  will  qualify  Mbursa  for 
new  responsibilities  in  child  health  work, 
a  part  of  the  thrust  of  the  medical  pro- 
gram. Mbursa  is  an  ordained  minister 
and  a  longtime  member  of  the  Garkida 
nursing  staff. 

Funds  needed  beyond  regular  budget- 
ing for  the  medical  program,  explained  in 
a  Nov.  1,  1971,  Messenger  insert,  are 
being  sought  from  individuals,  rather 
than  congregations.  Stewart  B.  Kauffman 
and  Donald  Stern  of  the  Stewardship  En- 
listment Team  will  respond  to  persons 
interested  in  how  they  can  participate. 


Exchangee  in  Poland  finds 
Catholic  youth  inquisitive 

Thomas  R.  Bross  has  learned  in  his  near- 
ly two  years  in  Poland  that  exchange 
programs  can  indeed  have  an  impact  for 
world  peace  and  understanding. 

A  BVSer  in  the  agricultural  exchange 
program  of  the  Church  of  the  Brethren, 
the  24-year-old  Lebanon,  Pa.,  man  says 
that  his  "everyday  actions,  reactions, 
habits,  and  discussion  serve  to  represent 
his  American  background  in  the  eyes  of 
the  Poles.  This  is  the  most  direct  function 
of  an  exchange  program.'" 

Tom  has  been  working  as  a  lab  assis- 
tant at  the  Institute  of  Plant  Breeding  in 
Krakow.  Poland.  His  work  includes 
English  language  editing  on  reports  at 
the  institute  and  letter  writing  in  his  na- 
tive language.  He  holds  a  physics  degree 
from  Lebanon  Valley  College  in  Ann- 
ville.  Pa. 

Recently  Tom  stepped  from  the  world 
of  laboratory  work  into  the  church  in 
Poland  when  he  accepted  an  invitation 
from  a  country  priest  friend  to  speak  with 
a  group  of  youth  of  the  Catholic  parish. 

He  expected  only  a  few  youth,  but  50 
about  his  own  age  came  with  the  church 
organist,  crowding  into  a  small  room  for 
the  two-hour  exchange,  some  standing 
the  whole  time. 

The  opjjortunity  to  speak  freely  with 

Thomas  R.  Bross,  center,  exchangee  at  Krakoy 


4     MESSENGER    315-72 


[yimdlsirDDDDc 


an  American  Protestant  interested  the 
Catholic  youth.  Tom  found  their  ques- 
tions exacting  and  sophisticated,  and 
often  difficult  to  answer.  "What  are  your 
church's  sacraments,  its  view  on  abortion, 
celibacy,  baptism,  birth  control,  and 
original  sin,"  they  asked. 

Said  Tom:  "I  think  my  opinion  on  any- 
thing theological  was  asked,  from  perga- 
tory  to  predestination."  Then  too  there 
were  questions  on  America's  race  prob- 
lems, narcotics  and  youth,  and  crime.  As 
well  as  how  the  unmarried  Bross  liked 
Poland  and  also  Polish  girls. 

Tom  found  it  an  invaluable  experience 
and  his  audience  enthusiastic.  '"Who 
would  have  ever  expected  that  I  would 
talk  two  hours  on  religion,  but  then  who- 
ever expected  that  I  would  be  in  Poland?" 

He  is  in  Poland  as  an  American  ex- 
changee in  the  Brethren  Service-Polish 
Agricultural  Exchange  Program.  It  pro- 
vides a  year  of  study  for  Polish  agricul- 
turalists in  US  universities  and  oppor- 
tunities for  Brethren  Volunteer  Service 
workers  to  fulfill  the  exchange. 

With  Tom  in  Poland  are  five  American 
exchangees  and  three  more  are  being 
placed  this  spring  and  summer. 

Tom  Bross  comes  on  strong  for  the 
opportunity  Brethren  Service  has  in 
Eastern  Europe  for  mutual  understanding 
through  the  exchange  program.  It  can 
mean  a  broader  understanding  not  only 
between  countries  but  between  churches. 


)land,  conversing  with  Catholic  students 


ALL  ABOUT  PEOPLE    . . .    Named  director  of  development  for 
Florida  Brethren  Homes  is  Galen   B.  Sargent ,    Sebring.  . . . 
Retiring  at  year's  end  as  administrator  of  The  Cedars 
home  in  McPherson,  Kan. ,  is  Orval   Wagoner. 

Mr.    and  Mrs.    Henry  B.    Gibbel ,  Lititz,  Pa.,  last  fall 
were  elected  to  offices  of  the  National  Association  of 
Mutual  Insurance  Companies,  he  to  the  board  of  directors 
and  she  as  president-elect  of  the  ladies'  auxiliary. 

Brethren  worker  in  Nigeria  Roger  Ingold   is  the  hero 
of  the  cover  story  in  the  January  issue  of  Outdoor  Life. 
He  saved  the  life  of  the  story's  author,  a  Christian  Re- 
formed missionary,  attacked  by  a  wild  buffalo  in  the 
Cameroon. 

In  Southern  Pennsylvania  Elmer  Gleim   was  approved  as 
writer  for  the  district  history,  being  produced  by  a  five- 
member  publication  committee. 


THE   PASTORAL   SCENE 


This  must  set  a  record:  Levi 


A^.    Bowman ,  Martinsville,  Va.  ,  preached  his  3,336th  sermon 
on  his  97th  birthday  Feb.  13.   Ordained  in  1905,  he  has 
served  in  the  pastoral  ministry  since  1903.   He  "retired" 
in  1956. 

One  Californian  and  three  Southern  Pennsylvanians  were 
licensed  recently  to  the  ministry:  David  W.    Hunter ,    La 
Verne,  Calif.,  by  Modesto  congregation;  Marl  in  Bricker   and 
Duane  Hawbaker ,    Back  Creek,  Mercersburg,  Pa.;  and  Timothy 
Mann ,  Waynesboro,  Pa. 

Four  pastors  and  spouses  participated  in  a  seminar, 
"Pastor  and  Wife  in  the  Context  of  the  Congregation,"  hosted 
by  Bethany  Seminary  in  January:  The  Paul  Alwines ,    Roanoke, 
Va.  ;  the  James   C.  Boitnotts ,   Middlebury,  Ind.  ;  the  Carl   B_. 
Cawoods ,  Ashland,  Ohio;  and  the  Jra  W_.    Gibbels ,    New  Enter- 
prise, Pa. 

An  opportunity  for  you:  The  Bible  and  Ministry  will 
keynote  a  two-week  summer  institute  at  Bethany  Seminary 
Aug.  21 — Sept.  1.   Pastors  and  persons  who  have  not  had 
seminary  training  are  invited  to  the  intensive  prosessional 
growth  experience.   More  details  may  be  had  from  the 
seminary,  P.O.  Box  408,  Oak  Brook,  111.  60521. 

FOR  HIGH  SCHOOLERS    . . .    Five  hundred  youth  will  gather 
on  the  campus  of  Bridgewater  College  April  22-23  for  the 
eighty-first  southeastern  regional  Youth  Roundtable.   Regis- 
tration deadline  is  April  10  for  the  event,  featuring 
small-group  discussions  on  such  topics  as  pollution  and 
dating  practices. 


CONGREGATIONAL   COLLAGE 


The  Bella   Vista  Church  of 


the  Brethren   in  East  Los  Angeles,  Calif.,  will  celebrate  its 
fiftieth  anniversary  of  founding  May  6-7. 

At  La  Verne,  Calif.,  Brethren  voted  to  support  the 
Southern  California  telephone  war  tax  suit,  which  involves 
the  withholding  of  the  ten-percent  federal  excise  tax. 

Brethren  congregations  in  the  Roanoke,  Va. ,  area  are 
among  six  denominations  and  the  Roman  Catholic  Diocese  to 
develop  and  coordinate  an  ecumenical  ministry  in  the  valley. 
One  project  has  been  the  distribution  of  food  to  the  elderly. 

3-15-72  MESSENGER  5 


ps©Dg)D  \r(Bp(n)\rt 


! 


AN  ECUMENICAL  WITNESS 


A  National  Turnabout  on  War? 


bv  RONALD  E.  KEENER 


Six  hundred  Christians  and  Jews  had 
come  to  Kansas  City,  Mo.,  to  question 
the  morality  of  the  Indochina  War  and  to 
look  beyond  to  new  national  policy. 

Their  "Message"  declared:  "Seeking  to 
be  faithful  to  God  and  his  self-revelation 
in  histor>',  inspired  by  the  values  and 
authority  of  the  biblical  revelation  and 
united  in  our  belief  in  the  sacredness  of 
all  human  life,  we  insist  that  United 
States  involvement  in  the  war  in  South- 
east Asia  is  unjust  and  immoral." 

The  present  hostilities  had  brought  An 
Ecumenical  Witness  together  in  mid- 
Januar>'.  Dr.  Robert  Bilheimer,  coordi- 
nator of  the  interfaith  conference,  sug- 
gested that  it  was  time  to  get  beyond  a 
pro-  or  anti-war  argument  to  the  deeper 
level  of  basic  moral  assumptions  of 
foreign  policy. 

"On  the  basis  of  the  announced  inten- 
tions of  the  United  States  the  war  has 
been  lost."  said  the  2000-word  "Mes- 
sage," adopted  with  another  lengthy 
"Action  Strategies"  paper. 

"We  have  not  defeated  communism  in 
Indochina  nor  have  we  defended  free- 
dom. Imposing  our  will  on  distant  lands 
and  poor  and  nonwhite  peoples,  we  have 
participated  in  their  destruction  while 
thwarting  their  self-determination. 

"The  guilt  is  not  ours  alone,  but  guilt 
is  ours." 

The  concerns  for  guilt,  contrition, 
penitence,  repentance  weighed  heavily  on 
the  conference  with  the  conviction  that 
the  war  is  unjust  and  immoral. 

The  "Message"  witnessed  to  that  im- 
morality, spurred  during  the  four  days  by 


a  presentation  on  the  stepped-up  air  war 
in  Vietnam,  that  had  replaced  a 
dwindling  ground  war. 

"Chemical  herbicides  have  been  ap- 
plied to  nearly  one  seventh  of  South 
Vietnam,  destroying  essential  crops  and 
mangrove  forests.  One  out  of  three  per- 
sons in  Vietnam  is  a  refugee,"  the  paper 
said,  also  acknowledging  that  North 
Vietnam  and  the  National  Liberation 
Front  have  terrorized  villages  and  com- 
mitted atrocities. 

But,  the  paper  continued,  "the  massive 
terror  and  atrocities  of  the  B-52s  and 
fleets  of  helicopters  are  ours.  The  napalm 
and  CS  gas  are  ours.  .  .  .  Our  anti-person- 
nel weaponr>',  refusing  to  distinguish  be- 
tween military  and  civilian  targets,  has 
inflicted  hundreds  of  thousands  of 
casualities  on  Asian  people.  All  of  this  is 
immoral." 

The  conference  resolved  that  the  "only 
morally  acceptable  course"  is  military 
withdrawal  and  refusal  to  supply  further 
aid.  "which  has  simply  postponed  the  po- 
litical solution  the  Vietnamese  people 
must  ultimately,  in  any  event,  find  for 
themselves." 

Was  the  conference,  in  taking  on  the 
mantle  of  guilt  for  the  war,  reflecting  a 
feeling  of  many  Americans?  One  par- 
ticipant, Thomas  Wilson  of  the  Church  of 
the  Brethren  staff',  thinks  not:  "I  don't 
sense  that  there  is  any  real  guilt  feelings 
on  the  part  of  American  society  about 
what  we  are  doing  in  Vietnam."  Indeed, 
Robert  Pickus  of  the  World  Without  War 
Committee  declared  during  debate  that 
"I  don't  feel  guilty.   I  came  here  to  see 
why  we  failed."  For  some  Americans, 
the  guilt  lies  in  our  not  having  won  the 
war. 

Guilt  in  the  context  of  the  war  is  more 


than  an  emotion,  a  feeling  of  self-rejec- 
tion, said  W.  Robert  McFadden,  chair- 
man of  the  philosophy  and  religion  de- 
partment at  Bridgewater  College,  after 
the  conference.  Guilt  implies  some  call 
to  action,  a  responsibility. 

A  German,  one  of  40  foreign  nationals 
participating,  agrees,  in  discussing  an 
earlier  statement  to  the  conference.  For 
him  the  recognition  of  guilt  implies  a 
motivation  for  action,  for  analysis  of  the 
war's  origin  —  "otherwise  it  doesn't 
make  sense  to  talk  about  guilt." 

"Can  you  call  this  war  an  episode,  a 
lapse,  and  can  you  pick  up  the  ends  of 
normality,  a  normal  American  way  of 
life  where  they  have  been  left  in  the  60s 
before  the  war  started?  I  don't  think 
that's  possible,"  he  responded. 

The  war  for  him  is  a  "reflection  on 
what  kind  of  society  you  want  and  not 
just  an  issue  by  and  of  itself.  I'm  hearing 
here  that  if  you  get  a  sufficient  number  of 
[jeople  voting  the  right  way,  then  ever>'- 
thing  will  be  okay." 

Rejecting  this,  he  feels  that  the  "system 
of  coordinates"  in  the  political  and  do- 
mestic life  of  the  country*  which  jjermit- 
ted  the  war  must  be  examined.  Other- 
wise, a  new  war  is  all  too  possible. 

Embracing  the  war  as  both  a  moral  and 
political  happening,  he  predicted  a  moral 
vacuum  —  "a  disorientation  as  to  where 
the  society  is  moving"  —  at  its  conclu- 
sion. 

Fearful  that  the  war  will  be  considered 
just  another  episode,  "as  a  mistake  that 
can  be  corrected,"  he  urged  Americans  to 
make  a  "kind  of  analysis  of  the  society 
which  encourages  and  maybe  provides  a 
new  vision  of  what  the  society  can  be  all 
about  —  what  values  you  want,  how 
More  on  23 


6     MESSENGER    3-15-72 


|f^^.^^.r^_^-^|^ 


V 


All  Ecuinemcal  Witness  participants,  clockwise  from  top: 

Andrew  Young:  Dom   H elder  Camara;  protesting  the  thrust 

of  the  conference,  a  lone  dissenter  confronting  Vietnamese 

woman:  Al  Hubbard.  Vietnam  Veterans  Against  the  War,  left, 

and  Thomas  Wilson,   Brotherhood  staff 


yJcTORy 

fN     \jj£TN/\^ 
^O  if 


3-15-72    MESSENGER     7 


Ne^f\f  opportunities  for  outreacti  unfold 


When  Churches 

Discover  One  Another 


From  the  lookout  tower  above  Wood- 
stock. Virginia,  the  seven  bends  of  the 
Shenandoah's  North  Fork  curve  in  and 
out  of  farmland,  rich  with  fence  rows 
and  ordered  fields.  To  the  west  neat  rows 
of  apple  trees,  winesap,  golden  delicious, 
Jonathan,  fill  the  low  hills. 

Brethren  and  other  German  folk 
trekking  down  from  the  north  during 
Revolutionar\'  War  years  stopped  near 
the  river  and  stayed.  They  built  their 
homes  and  churches  on  or  near  the  lime- 
stone outcroppings  that  fertilize  the  red 
soil. 

The  little  towns  of  Shenandoah  Coun- 
ty cluster  in  the  bends  of  the  river  that, 
long  before  the  Indians  named  the  land 
"beautiful  daughter  of  the  stars,"  drained 
the  wide  valley  between  the  Blue  Ridge 
Mountains  and  the  Alleghenies.  From  the 
lookout  point  it  is  easy  to  spot  their  water 
towers  and  the  steeples  of  their  churches. 

In  fact,  the  countryside  of  Shenandoah 
County  is  filled  with  churches  —  1 14 
Protestant  ones  and  a  lone  Roman  Cath- 
olic parish.  The  people  who  attend  them 
are  like  the  quiet  land  that  surrounds 
them,  has  shaped  them  for  generations: 
yielding  only  a  little  to  the  pressures  for 
change  that  an  urban  society  is  bringing 
to  bear  on  a  long-rural  culture.  Con- 
glomerates, councils  (notably  councils  of 
churches),  mergers  —  all  are  regarded 
with  suspicion  where  fierce  individualism 
and  the  comforts  of  tradition  are  highly 
valued. 

But  the  churches  in  the  county  strug- 
gle to  stay  vital.  Many  of  their  pastors 
experience  a  sense  of  isolation  from  one 
another,  in  spite  of  a  fairly  active  minis- 
terial association.  And  denominational 
executives  wonder  what  to  do  with  the 


by  LINDA  BEHER 


churches  that  cannot  afford  full-time 
pastors. 

Closing  is  not  the  answer.  So  rich  are 
they  in  family  lore  that  some  stand  empty 
far  out  in  the  country  until  Sunday  morn- 
ings when  families  drive  twenty-five  or 
fifty  miles  to  get  to  the  meetinghouses  of 
their  childhood.  Grandfathers  and  sec- 
ond cousins  are  buried  in  the  crowded  lit- 
tle cemeteries.  Those  churches  mean 
home. 

The  story  of  Shenandoah  County  Inter- 
church  Planning  Service  —  SCIPS  to 
most  countians  —  is  the  story  of  one  way 
in  which  those  churches  have  begun  to 
fulfill  their  ministries  more  effectively, 
both  individually  and  together.  With 
task  groups  working  at  a  resort  ministry, 
overseeing  a  project  with  prisoners  at  the 


Norman  Harsh  interpreting  SCIPS  symbol 


county  jail,  establishing  neighborhood 
church  clusters,  and  extending  a  fellow- 
ship to  migrants,  lay  persons  and  pastors 
from  a  dozen  denominations  participate 
in  new  ways  in  the  ongoing  life  of  the 
county. 

Shenandoah  District  Executive  Stanley 
R.  Wampler  had  a  hand  in  SCIPS'  begin- 
nings in  1967.  "Bernie  Zerkel  (executive 
for  the  Shenandoah  Association  of  the 
United  Church  of  Christ)  and  I  kept 
bumping  into  each  other  as  we  worked 
with  our  churches  in  the  county.  It 
began  to  seem  to  us  that  we  could  do 
some  of  our  ministry  together.  We 
suggested  to  the  Virginia  Council  of 
Churches  that  it  call  a  consultation  of 
the  county's  denominational  executives 
to  study  our  situation." 

Local  pastors  and  laymen  became  in- 
volved. And  together  they  worked 
intensively  to  produce  "A  Study  of  the 
Churches  of  Shenandoah  County."  Its 
profile  of  church  membership,  size,  loca- 
tion, and  pastoral  supply  confirmed 
what  Stanley  and  Bernie  had  guessed  in 
the  beginning:  an  overlapping  of  energies 
and  efforts  by  nearly  everyone. 

"We  visited  various  neighborhoods  in 
the  county  to  get  clusters  of  churches  to- 
gether," Stanley  recalled.  "In  almost 
every  meeting  people  would  say,  'We 
know  we  have  too  many  church  build- 
ings. But  we  don't  know  what  to  do 
about  it.'  " 

The  study  period  continued  for  about 
three  years,  while  pastors,  laymen,  and 
executives  pondered  "what  to  do  about 
it."  They  dreamed  of  an  agency  which 
would  have  funding  from  each  judicatory 
at  $  1 00  a  church,  and  from  individual 
churches,  as  each  could,  according  to 


8     MESSENGER    3-15-72 


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size.  For  its  twelve  churches,  the  Shenan- 
doah District  of  the  Church  of  the  Breth- 
ren contributes  SI, 200  a  year. 

And  finally,  in  July  1970,  SCIPS  offi- 
cially debuted  as  a  two-year  experimental 
program,  with  Norman  L.  Harsh  as  co- 
ordinator. 

People  in  Shenandoah  County  quickly 
labeled  him  "Mr.  Church  Closer." 

"The  idea  was  never  to  close 
churches,"  Stanley  emphasized.  "The 
idea  was  to  look  at  a  mutual  ministry: 
what  we  could  do  together  rather  than 
separately." 

And  closing  churches  would  simply  not 
fit  the  nature  of  Norman  Harsh.  A  soft- 
spoken  West  Virginia  native,  Norman 
pastored  the  Barren  Ridge  Church  of  the 
Brethren  for  ten  years  before  moving 
down  the  valley  to  Woodstock. 

He  came  to  his  new  post  well  prepared 
to  take  on  administrative  tasks,  having 
served  as  district  executive  secretary  for 
churches  in  West  Virginia  and  western 
Maryland.  He  participated  in  an  experi- 
mental program  in  church  renewal  spon- 
sored by  the  General  Board  among  con- 
gregations in  Virginia  and  California.  He 
served  as  a  member  of  the  board  for  five 
years.  A  sense  of  modesty,  typical  of  the 
people  in  the  valley,  characterizes  Nor- 


Kathy  Coffman:  "A  tradition  of  helping" 
10     MESSENGER    3-15-72 


man.  He  worries  about  communicating 
creatively  and  eft'ectively.  But  he  doesn't 
have  to  fake  a  love  and  respect  for  the 
rural  valley  and  for  the  people  and  their 
fears  and  hopes  for  their  churches. 

He  knew,  though,  that  his  task  would 
not  be  an  easy  one.  Roger  Combs,  pastor 
of  Valley  Pike  Church  of  the  Brethren, 
describes  the  situation  Norman  faced: 
"There  is  a  fear  of  being  tied  into  some- 
thing larger;  there  is  a  fear  of  the  size  of 
things." 

Lutheran  pastor  Leonard  J.  Larsen's 
reaction  typifies  early  response  to  SCIPS. 
"When  SCIPS  first  came  here  I  had  some 
reservations  about  it.  I  asked,  just  what 
was  it  going  to  do?  I  later  realized  that 
the  same  question  being  asked  about 
SCIPS  could  be  asked  about  the  churches 
in  this  county:  'What  are  they  doing?' 
The  only  reason  that  the  question  isn't 
asked  about  the  churches  is  that  the 
churches  have  been  here  for  as  long  as 
people  can  remember.  And  so  they  sim- 
ply accept  them  and  don't  question  the 
reason  for  their  existence." 

"Combining  capabilities  rather  than  or- 
ganizations" is  how  Norman  would  ex- 
plain the  function  of  SCIPS  to  skeptics 
who  feared  it  had  come  to  their  valley  to 
create  superchurches.  "People's  fear  that 
their  small  church  is  not  all  it  should  be, 
struggling  as  it  does,  grows  out  of  their 
devotion  to  the  church.  One  of  the  possi- 
bilities of  SCIPS  is  to  help  smaller 
churches  examine  new  ideas  and  co- 
operative approaches  toward  faithful 
witness  and  service." 

An  early  SCIPS  effort  at  new  ap- 
proaches focused  on  the  seven  tiny 
churches  in  Powell's  Fort  Valley.  About 
1,000  persons  live  in  the  spoon-shaped 
depression  in  the  north  end  of  Massanut- 
ten  Mountain.  Roads  to  the  other  side  of 
the  mountain,  and  the  towns,  are  few. 
But  the  Fort  Valley  Interchurch  Council 
is  working  to  combat  the  sense  of  separa- 
tion that  people  there  could  feel.  Two 
laymen  from  each  congregation  comprise 
the  council;  there  is  no  resident  pastor 
there. 

Hilda  Tamkin  runs  the  Seven  Foun- 
tains post  office  from  an  alcove  in  her 
home  in  the  Fort  Valley.  She  is  a  strong 
woman  with  a  shy  but  ready  smile.   On 


the  council  she  represented  her  United 
Methodist  congregation  last  year.  "The 
Interchurch  Council  began  doing  some 
things  that  we  had  already  done,"  she  re- 
flected, "like  the  sunrise  service  every 
Easter.   But  vacation  Bible  school  — 
without  the  council,  Bible  school  could 
not  have  happened,  at  least  for  our 
church.  There  weren't  enough  kids,  and 
no  one  to  teach. 

"When  the  council  began,  some  people 
didn't  accept  it;  but  we  couldn't  have  had 
the  Bible  school  without  it." 

Lawrence  Helsley  was  elected  to  the 
ministry  in  1919  at  the  Columbia  Furnace 
Church  of  the  Brethren.  He  still  drives 
over  the  Massanutten  to  the  Fort  Valley 
once  a  month  to  preach  a  service  at  the 
Church  of  the  Brethren  there,  and  sup- 
plies other  pulpits  on  the  other  Sundays. 
During  the  week  he  operates  Wayside 
Grocery,  where  you  can  buy  anything 
from  rubbing  alcohol  to  homemade  coco- 
nut candy.  He  doesn't  mind  reminiscing 
about  the  valley  where  he  has  lived  all  his 
life  and  where  he  reared  his  twelve  chil- 
dren. "At  my  age  I'm  content  to  let  the 
young  folks  take  over,"  he  declared, 
though  he  counts  himself  among  staunch 
supporters  of  SCIPS.  "People  need  to 
work  together." 

"SCIPS  attempts  to  provide  ways  to 
bring  people  together  across  all  kinds  of 
'barriers,'  like  denominational  lines,  in 
order  to  foster  communication  and  con- 
tact," Norman  pointed  out.  "It's  develop- 
ing a  sense  of  responsibility  for  caring 
about  what  goes  on  in  our  neighbor- 
hoods. The  Fort  Valley  Interchurch 
Council  is  an  example  of  these  ideas  being 
put  into  practice." 

Bringing  people  together  works  in  an- 
other way  when  Shenandoah  County  resi- 
dents attempt  a  ministry  at  Bryce  Moun- 
tain Resort. 

Skiing  and  summer  recreation  at  Bryce 
draw  a  monied  crowd  from  Washington, 
D.C.,  and  Richmond,  persons  wealthy 
enough  to  build  handsome  second  homes 
on  the  steep  and  wooded  mountainsides, 
or  to  buy  one  of  the  condominium  apart- 
ments the  Bryce  Corporation  is  putting 
up. 

The  gaps  between  longtime  residents  of 
the  area  and  the  newcomers  are  painful. 


SCIPS'  ministry  to  county  jail  has  support  of  law  cnforcciucnt  officials:  reactions  to  ministry  at  Bryce  Resort  have   been   mixed 


Local  people  who  missed  out  on  the  profit 
that  resulted  from  buying  the  land  cheap 
and  selling  it  high  in  small  lots  tend  to 
regard  their  new  neighbors  as  intruders, 
different  and  alien. 

When  some  SCIPS  advocates  saw  a 
place  for  a  ministry  at  the  resort,  a  task 
group  went  to  work.  Roman  Catholic 
mass  celebrated  at  a  Lutheran  church,  a 
coffeehouse  setting  at  the  ski  lodge  with 
folk  singing  and  conversation,  and,  this 
year,  Saturday  evening  Protestant  services 
at  nearby  Trinity  United  Church  of 
Christ  are  ongoing  wintertime  activities. 

Trinity  pastor  John  Ware,  co-chairman 
of  the  resort  ministries  task  group,  com- 
mented, "People  in  the  county  are  begin- 
ning to  realize  that  the  affluent  skiers  are 
really  just  people,  with  the  same  very  hu- 
man kinds  of  problems  and  frustrations." 
Until  the  resort  ministry,  Roman  Catholic 
participation  in  efforts  at  cooperation  had 
been  nonexistent.  It  is  significant  now 
that  Father  Salvator  Ciullo  is  a  full- 


fledged  member  of  the  SCIPS  team. 

More  than  the  other  ministries  SCIPS 
is  enabling,  though,  the  Bryce  Resort 
ministry  has  its  detractors.  One  is  David 
C.  Derby,  pastor  of  the  Strasburg  Chris- 
tian (Disciples  of  Christ)  Church.  "Let's 
face  it;  The  people  who  go  to  Bryce  for 
weekends  are  trying  to  escape  the 
church."  Pastor  Derby,  who  last  fall 
was  named  a  pastoral  delegate  for  his  de- 
nomination to  SCIPS'  administrative 
council,  sees  more  value  in  such  efforts  as 
the  Interchurch  Council  in  the  Fort 
Valley.  But  he  pushes  for  a  new  focus  on 
activities  like  family  counseling.  His 
frustration  runs  deep  at  not  being  able  to 
pique  similar  excitement  in  other  Stras- 
burg pastors  in  such  a  venture  for  their 
own  community.  But  he  is  not  sure  that 
SCIPS  is  the  agency  to  work  at  it. 

Grade  school  teacher  Harold  Ebersole, 
church  board  chairman  of  Valley  Pike 
church,  admits  that  SCIPS  has  risked 
general  approval  by  engaging  in  a  minis- 


try like  the  one  at  Bryce.  "People  don't 
identify  with  the  skiers.  The  ministry  is 
not  one  from  which  they  feel  a  direct  re- 
turn. You  know,  people  ask,  "What  do 
we  get  out  of  it?'  And  maybe  there's  not 
much  that  an  individual  person  or  an  in- 
dividual church  does  get  out  of  it.  This  is 
a  wrong  attitude  that  we  have  about  much 
of  our  giving.   But  this  is  the  attitude  we 
have,  and  we  have  to  accept  it,  and  work 
with  it,  even  if  we  think  it's  wrong." 

Twenty-five  churches  and  120  of  their 
Sunday  school  teachers  and  superinten- 
dents did  "get  something  out  of  it"  last 
fall  in  a  leadership  training  workshop. 
Harold  chaired  the  task  group  doing  the 
planning,  and  a  new  group  is  being 
formed  now  to  undertake  similar  efforts. 

Another  kind  of  willingness  to  reach 
out  developed  when  a  SCIPS  task  group 
found  direction  in  the  biblical  injunction, 
"When  I  was  in  prison,  you  visited  me." 
Its  members  began  planning  ways  to 
minister  to  prisoners  at  the  county  jail. 


3-15-72    MESSENGER     11 


Placing  copies  of  Today's  English  Version 
of  the  Psalms  and  the  New  Testament  in 
the  jail  and  chaplaincy  counseling  were 
early  efforts.  And  at  Christmastime  gifts 
like  after-shave  lotion  and  toothbrushes 
went  to  prisoners  from  drugstores  in 
the  county.  Task  group  attempts  to  tie 
into  Offender  Aid  and  Rehabilitation  of 
Virginia  (OAR)  were  successful,  and 
SCIPS  volunteers  trained  with  OAR  per- 
sonnel experienced  in  counseling  prison- 
ers in  supervised  settings.  So  far  Norman 
has  received  no  negative  feedback  from 
persons  who  might  feel  the  SCIPS  minis- 
try' is  "making  it  too  easy"  for  the 
prisoners.  Jimmy  R.  Robinson,  pastor  of 
the  Pleasant  View  and  Wakeman's  Grove 
congregations  of  Brethren,  noted  that 
"SCIPS  enables  churches  to  have  a  part 
in  ministPi  to  the  county  —  like  the  jail 
ministry-  —  which,  individually,  they 
would  not  have  begun." 

Jimmy  has  participated  in  SCIPS 
since  its  beginning  in  Shenandoah 
County.  He  can  communicate  enthusi- 
asm for  its  "missionary"  quality  to  neigh- 
bors of  the  county  like  the  prisoners  and 
the  skiers  at  Br>'C€.  But  he  is  enthusiastic, 
too,  about  his  current  involvement  with 
other  Edinburg-area  churches  in  an  ex- 
perimental cluster,  initiated  by  a  task 
group  on  strengthening  town  and  country 
churches.  When  Edinburg  pastors  met 
last  fall  to  discuss  the  possibilities  of  a 
cluster  experiment  and  the  hope  it  might 
hold  for  church  renewal,  it  was  their  first 
meeting  in  two  years. 

■'The  SCIPS  task  group  prepared  ma- 
terials on  clustering  only  as  an  excuse  for 
these  pastors  to  get  together  and  begin 
their  own  process,"  Norman  indicated. 
The  pastors  have  met  again  to  define  their 
common  problems  and  to  determine  how 
to  proceed.  Lay  involvement  is  occurring 
in  three  Thursday  night  meetings  during 
Lent.  Denominational  executives  are 
eager  for  more  interchurch  clusters  to 
happen,  particularly  because  of  the  sig- 
nificant relationships  they  encourage. 
Even  talking  about  cluster  experiences 
seems  to  enhance  relationships:  "This 
task  group  has  made  no  headlines,"  Nor- 
man laughed.  "But  its  members  have 
related  well." 

Maxine  Rosen,  whose  family-owned 
tire  sales  company  has  been  near  Mount 
Jackson  for  years,  is  one  of  the  eight  lay 
persons  on  the  town  and  country  churches 
task  group.  But  her  involvement  with 


SCIPS  extends  beyond  that.  Her  congre- 
gation, the  Cedar  Grove  Church  of  the 
Brethren,  collaborated  with  the  Valley 
Central  United  Church  of  Christ  a  hun- 
dred yards  away  in  a  self-study  period. 
The  results  are  joint  Bible  school  classes, 
supper  meetings,  and  Easter  services.  A 
summer  weekend  camp  experience  with 
the  young  people  of  both  congregations 
proved  so  successful  that  entire  families 
plan  a  similar  outing  next  summer.  The 
two  churches  have  agreed  to  support  a 
joint  pastoral  program.  While  they  seek  a 
minister.  Dr.  Warren  Bowman,  president 
emeritus  of  Bridgewater  College,  is  serv- 
ing as  pastor  on  an  interim  basis. 

Both  congregations  participated,  too, 
in  the  fellowship  extended  to  the  migrant 
workers  in  the  New  Market  and  Wood- 
stock areas  who  harvest  the  rich  crops  of 
apples  in  the  county.  "Through  SCIPS 
we  invited  the  migrant  workers  to  three 
evening  picnics.  Our  people  have  been 
very  appreciative  of  the  work  with  the 
migrants,"  Maxine  affirmed. 

Response  from  some  of  the  ninety 
workers  who  attended  the  picnics  point  to 
their  delight  at  being  accepted  for  a 
change  in  one  of  the  communities  where 
they  work.  One  woman  paying  her  tire 
bill  at  Rosen's  said  that  the  picnics  were 
the  first  community  events  anywhere  to 
which  the  workers  had  been  invited. 


ne  member  of  the  migrant  ministry 
task  group  —  now  disbanded  until  next 
harvesttime  —  was  Kathy  Coffman,  a 
young  city-dweller-turned-rural  when  she 
came  with  her  husband  to  the  valley 
where  he  was  born.  "Here  you  can't 
escape  your  neighbors  who  are  in  need. 
They  are  too  visible.  Every  morning  that 
I  come  to  work  during  the  harvest  season, 
I  pass  the  migrants  in  the  orchards. 

"There's  a  tradition  about  helping  here. 
Migrants  contribute  a  lot  to  the  economy 
of  this  county.  Part  of  the  year  they  are 
our  neighbors,  and  we  have  a  lot  to  do  to 
make  them  feel  at  home." 

What  of  the  future?  Begun  as  a  two- 
year  pilot  program,  SCIPS  has  received 
the  go-ahead  from  its  administrative 
council  to  continue  a  third  year.  Jimmy 
Robinson  reflected,  "Even  though  SCIPS 
is  going  into  its  second  year,  it's  still  a 
'babe.'  Each  time  we  meet  we  try  to  see 
what  direction  we're  going." 

New  directions  are  not  difficult  to  see. 


Cletus  Lindamood  owns  and  operates  a 
mill  in  Edinburg.  He  has  been  a  member 
of  the  Pleasant  View  Church  of  the 
Brethren  since  1916,  and  as  chairman  of 
Shenandoah  County's  board  of  super- 
visors has  watched  the  county's  deepen- 
ing recognition  that  persons  must  work 
together  for  the  good  life.  "This  is 
healthy  for  the  county,"  he  maintains. 
Miller  Lindamood  sees  SCIPS  finding 
ways  to  enrich  home  and  family  life  — 
"the  one  institution  that  needs  the  most 
consideration  in  any  community."  He 
hopes  that  SCIPS  can  become  an  agent 
for  good  at  the  county  farm,  where  some 
residents  have  lived  since  they  were 
children. 

Youth  ministries,  a  day  care  center, 
and  work  with  retarded  youngsters  are 
among  other  tasks  that  SCIPS  may  be 
able  to  undertake  in  the  next  fifteen 
months. 

"When  you  start  something  new,  peo- 
ple are  slow  to  get  the  vision,  not  because 
they  are  against  it,  but  because  they  resist 
change,"  Stanley  Wampler  said.  "But 
where  there  is  an  opportunity  for  ministry 
that  people  can  see,  they  are  glad  to  share 
in  it." 

Getting  the  vision  may  mean  coming 
to  a  new  understanding  of  what  the 
church  is  in  Shenandoah  County.  Listen- 
ing to  Norman  Harsh  comparing  the 
church  to  a  tree  —  "The  roots  and 
branches  spread  out  from  the  trunk, 
where  they  have  unity.  They  go  in  all 
directions,  but  the  fruit  is  the  same"  — 
recalls  Jesus'  words,  "I  am  the  vine," 
and  Paul's  description  of  the  church  as 
the  body  of  Christ. 

Harold  Ebersole  noted,  "At  the  first 
SCIPS  meeting  I  attended  I  realized  that 
the  fourteen  or  eighteen  persons  there 
were  from  at  least  ten  denominations. 
The  fellowship  before  the  meeting  —  the 
chairman  usually  had  to  call  for  order 
more  than  once;  as  we  worked  through  a 
series  of  problems;  and  later,  after  we 
had  come  up  with  answers  —  this  fellow- 
ship was  amazing. 

"It  seems  as  if  we  can  cooperate  in 
work,  in  play,  in  education.  But  we  can't 
in  church!" 

In  Shenandoah  County  cooperation 
has  become  a  sign  of  life  for  1 1 5 
churches  whose  members  are  working 
and  dreaming  —  "not  in  lockstep,"  ac- 
cording to  Norman  Harsh,  but  "respon- 
sibly, whether  separately  or  together."   □ 


12     MESSENGER    315-72 


parish 


A  MESSENGER  GUIDE  TO  THE 


OF  THE  CHURCH  OF  THE  BRETHREN  GENERAL  BOARD 


|ou  do.  Your  district  office  cares.   And  so  does  the 
General    Board.    Its    Parish    Ministries    Commission 
believes    that    your    congregation    is    a 
community    of    faith    with    unique    re- 
sources and  its  own  style  of  living  and 
witnessing.  The  Parish  Ministries  staff  believes 
the  help  it  can  offer  should  begin  where  your 
congregation    is    and    use    resources    already 
within  each  group.   This  means  following  procedures  that 
allow  congregations  to  struggle  with  who  they  are  and 
what  they  really  want  to  do.   The  staff  itself  is  a  signifi 
cant  part  of 
the  commis- 


Who 


about 
the 


„..  ^  congregation? 

gram,  operating  with  congre- 
gations in  a  consultation  style.  To  see  the  Parish  Ministries  Commission  at  work, 
take  a  look  at  the  vignettes  which  follow.  They  are  a  sampling  of  programs,  serv- 
ices, and  ministries  all  related  in  some  way  to  the  local  congregation.  Obviously, 
PMC  staff  members  carry  multiple  responsibilities.  Please  note  that  your  district  ex- 
ecutive has  firsthand  information  about  these  services  and  how  you  can  utilize  them. 
Keep  in  contact  with  him.  But  note  also  that  staff  members  will  welcome  direct  in- 
quiries at  any  time.  The  box  on  page  16  is  keyed  to  the  programs  described  and  will 
tell  you  whom  to  contact. 


3-15-72  MESSENGER     13 


ENCOUNTER  SERIES.  "We  like  the  En- 
counter Series."  It  was  a  matter-of- 
fact  statement  offered  to  the  visiting 
speaker  by  the  pastor's  wife  in  a  small 
church  in  Kansas.  Later  in  the  day 
he  sat  down  to  a  basket  dinner  in  a 
basement  room  that  doubled  for  a 
classroom.  Over  his  head  waved  a 
mobile  created  from  the  Teaching  Kit  that  provided 
resources  for  fifth  and  sixth  graders.  In  other  class- 
rooms he  noted  that  curriculum  materials  were  help- 
ing elementary  school  children  discover  how  God 
is  at  work  in  the  church  and  in  the  world. 

The  Encounter  Series,  offering  graded  church 
school  materials  for  all  ages  from  nursery  to  adult, 
has  been  developed  by  several  cooperating  denomi- 
nations, including  the  Church  of  the  Brethren.  It  as- 
sumes that  teaching  and  learning  are  a  shared  ad- 
venture, that  "the  teacher  serves  the  learner  by  un- 
covering the  crossing  points,  the  places  where  con- 
cerns of  the  gospel  and  the  concerns  of  the  learner 
intersect." 

FAMILY  LIFE.  Too  many  happy  wed- 
dings wind  up  in  sorry  marriages  — 
mostly  because  the  couples  fail  to  de- 
velop the  basic  skills  for  getting  along 
together.  That  is  one  reason  why 
Mennonites  and  Brethren  have  co- 
operated to  produce  a  radio  series 
you  can  make  available  to  your  com- 
munity. Choice  III  (five  3-minute  spots  per  week  for 
13  weeks)  provides  the  encouragement  many  mar- 
riages need  and  breaks  through  with  a  Christian  per- 
spective but  without  a  denominational  slant. 

Inquiries  prompted  by  the  broadcasts  are  fol- 
lowed up  with  a  free  book  {Cherishable  Love  and 
Marriage,  by  David  W.  Augsburger),  the  offer  of  a 
Bible  study  course,  and  counseling  as  requested. 
Church  school  classes  and  fellowship  groups  inter- 
ested in  sponsoring  these  broadcasts  should  write 
for  a  listing  of  themes  and  additional  information. 

TEACHER  TRAINING  EVENT.  The  three 
district  leaders  were  on  hand  when 
the  plane  arrived.  At  the  airport  they 
greeted  the  leaders  from  outside  their 
district:  a  seminary  student,  a  semi- 
nary teacher,  and  an  Elgin  staff  per- 
son. As  they  drove  toward  the  camp 
where  the  "teacher  training  event" 
was  scheduled  for  the  weekend,  they  shared  their 
hopes  and  dreams  for  the  time  together. 

Soon  all  the  participants  were  involved  in  activ- 
ities calling  for  positive  interaction:  listening  and 
paraphrasing,  studying  and  discussing  the  Bible, 
sharing  creative  ways  of  learning,  teaching,  and  wor- 


shiping. Not  all  questions  were  answered,  but  most 
would  agree  with  the  one  who  said,  "I  came  to  the 
realization  the  church  should  not  die."  Nor  need  it, 
when  church  school  teachers  find  what  another 
called  "enthusiasm  for  a  fuller  life"  and  get  real  sat- 
isfaction out  of  sharing  that  joy. 

SPECIAL  MINISTRIES.  A  two-hour  meet- 
ing every  week  to  study  the  Bible  and 
discuss  community  concerns.  A  year- 
round  youth  program,  directed  by  a 
youth  staff,  working  with  a  teen 
center,  day  camp,  and  after-school 
enrichment  programs.  Direct  involve- 
ment in  community  and  congregation- 
al efforts  to  improve  housing,  control  crime,  upgrade 
health  services,  and  aid  economic  development. 

These  are  just  a  few  of  the  activities  of  the  Cap- 
itol Hill  Group  Ministry,  involving  the  Washington  City 
Church  of  the  Brethren  and  six  other  churches  near 
the  US  Capitol.  Donald  Leiter,  a  Brethren  minister, 
serves  as  coordinator  and  full-time  staff  member. 

The  Group  Ministry  depends  on  the  financial  sup- 
port not  only  of  participating  congregations  but  also 
of  the  Mid-Atlantic  District  and  of  the  Parish  Min- 
istries Commission,  which  this  year  provides  $4,000 
as  a  special  ministry  support.  The  Commission  is 
committed  to  encouraging  and  undergirding  several 
such  special  ministries  as  well  as  helping  to  support 
ongoing  pastoral  programs. 


1 


THE   ART    OF   CELEBRATION.     You    can 

see  it  in  a  tie-dyed  worship  center  at 
Annual  Conference,  in  banners  and 
posters  in  many  a  church  sanctuary, 
in  woodcuts  and  drawing  in  church 
publications,  in  art  festivals  devoted 
to  religious  painting  and  sculpture,  in 
the  design  of  new  church  buildings. 
You  can  hear  it  in  choral  concerts,  in  new  ora- 
torios, in  verse-speaking  choirs,  in  congregational 


14     MESSENGER   S-15-72 


songfests,  in  contemporary  folk  services,  and  in  the 
use  of  old  and  new  instruments  dedicated  to  praising 
the  Lord. 

What  you  see  and  hear  gives  evidence  that  the 
creative  arts  can  assist  worshipers  in  expressing 
freely  and  openly  their  joy  and  their  faith.  The  cele- 
bration team  of  the  Parish  Ministries  Commission 
stands  ready  to  help  in  such  ways  as  providing  finan- 
cial support  for  specialized  art  ministries,  consulting 
with  district  and  local  leaders,  planning  workshops 
in  the  arts  in  the  church,  reviewing  choral  music, 
making  new  songs  available  on  worship  bulletins, 
and  studying  the  church's  needs  in  music. 


1  LAB   TRAINING    EXPERIENCE.     "What  a 

6  discovery!  That  other  persons  in  a 
group,  even  the  most  secure  and  self- 
assured,  have  feelings  just  like  mine. 
And  that  with  their  confidence  and 
trust  I  can  work  through  my  fears  and 
anxieties  to  find  a  stronger  faith." 
'  So  writes  a  participant  in  a  lab- 
oratory training  experience,  where  Christians,  in  the 
words  of  the  New  Testament,  discover  what  it  means 
"to  be  in  training"  in  order  to  respond  faithfully  and 
creatively  to  the  demands  of  the  gospel.  In  life  labs, 
groups  of  from  25  to  40  persons  spend  a  short  time 
(a  weekend  to  five  days)  learning,  working,  living 
together.  Programs  are  developed  to  focus  on  such 
areas  as  marriage  enrichment,  constructive  use  of 
conflict,  personal  growth,  and  in  consciousness- 
raising  experiences  for  women  and  senior  citizens. 


1  EVANGELISM     ENCOUNTERS.      Choose 

7  whatever  term  you  want  —  call  them 
workshops,  clinics,  encounters,  re- 
treats, or  consultations  —  in  any  case 
what  they  have  in  common  is  a  basic 
concern  about  evangelism  and  an  op- 
portunity for  training   in  evangelism. 

'        The  calls  come  from  districts  all 

across  the  Brotherhood.  In  response  the  members 
of  the  Evangelism  Team  of  the  Parish  Ministries  staff 
have  logged  thousands  of  miles  in  travel  and  spent 
hundreds  of  hours  in  planning  and  assisting  local 
and  district  leaders.  Local  participants  come  for  one 
session,  for  several  sessions,  or  a  series  of  week- 
ends. They  worship  together,  celebrate  their  faith, 
discover  and  share  talents,  study  and  discuss  meth- 
ods of  evangelism,  go  home  with  enthusiasm  and 
commitment. 

What  does  an  evangelism  encounter  offer?  For 
some  a  broadening  understanding  of  new  and  old 
ways  of  sharing  the  good  news.  For  others  a  deep- 
ening experience  of  the  work  of  the  Holy  Spirit.  For 
many  a  new  anticipation  and  excitement  regarding 
possibilities  for  the  church. 


.11 


/.  i 


\ 


FUND  FOR  THE  AMERICAS.  "In  the  last 
few  weeks  we  completed  eight 
homes."  The  director  of  the  Chris- 
tiansburg  (Virginia)  Housing  Corpora- 
tion, an  all-black  effort  to  aid  minority 
persons  to  build  attractive  low-cost 
homes,  went  on  to  say  that  prelimi- 
nary plans  were  ready  for  56  more. 

The  Christiansburg  project,  which  provides  jobs 
as  well  as  homes  for  the  black  community,  was  the 
first  housing  project  funded  by  FADS  (Fund  for  the 
Americas  in  the  United  States).  It  receives  support 
also  from  the  Virlina  District.  But  it  is  only  one  of 
38  projects  that  received  financial  aid  in  the  two 
years  FAUS  has  been  in  operation. 

In  making  funding  decisions  the  FAUS  staff  team 
strives  to  keep  faith  with  the  priorities  of  community 
organization  and  economic  development  while  at  the 
same  time  responding  to  the  total  needs  of  minor- 
ities. To  insure  that  spiritual  needs  are  not  neg- 
lected, projects  involving  evangelism  and  religious 
development  of  and  by  minorities  are  also  consid- 
ered. 


PASTOR-CHURCH  RELATIONS.    You  can 

9  imagine  what  tensions  can  develop 
when  pastors  spend  their  time  in  one 
way,  when  they  would  like  to  use  it 
differently,  and  when  their  congrega- 
tions think  they  should  be  doing  still 
something  else. 
'  As  a  means  of  narrowing  the  "un- 
derstanding gap"  between  pastors  and  congrega- 
tions, the  Southern  Ohio  district  last  November  spon- 
sored two  districtwide  workshops  involving  pastoral 
couples,  ministerial  commissions,  and  church  board 
chairmen.  Leadership  came  from  Brotherhood  of- 
fices in  the  person  of  the  Parish  Ministries  consultant 
for  the  professional  minister  and  congregational  life. 
At  the  same  time  pastors'  spouses  explored  the  role 
which  is  unique  to  them. 

Chester  Harley,  district  executive,  summarized 
one  conclusion  of  the  workshop  in  these  words, 
"When  pastor  and  congregation  clearly  negotiate 
working  responsibilities,  not  only  will  more  be  ac- 
complished, but  overall  pastor-church  relationships 
will  be  strengthened." 

Caring  about  the  congregation  means  caring 
about  pastors,  too. 


3-l.'i-72   MESSENGER     IS 


1  LAY     TRAINING.      Think    of    several 

.^^  ^-^  churches  you  know — ^ small,  some- 
H^  ^  times  remote  from  other  Brethren 
Hfl  ^A  congregations,  composed  of  loyal 
HH  ^B  members  but  not  served  by  a  full-time 
H^  W  or  a  professionally  trained  minister. 
■^^  ^^-^  Think  also  of  committed   laymen 

'  you  know  —  interested  and  willing  to 

serve,  but  lacking  in  experiences  and  unfamiliar  with 
ways  of  caring  for  needed  ministerial  functions. 

Can  these  dedicated  laymen  help  In  their  own  or 
neighboring  churches?  Yes,  if  they  receive  specific 
training  for  ministry.  As  a  means  of  helping  train 
lay  men  and  women  for  ministerial  functions  the 
Parish  Ministries  Commission  is  working  with  three 
districts  currently  (and  with  others  as  requested)  to 
set  up  workshops.  The  model  proposed  will  empha- 
size experiences  in  Liturgy  (leading  in  worship).  Edi- 
fication (learning  from  and  using  the  Scriptures), 
/Administration  (developing  skill  and  sensitivity  in 
working  with  others),  and  Discipleship  (gaining  ma- 
turity as  a  Christian).  The  capital  letters  underline 
leadership  —  and  that  is  what  it's  all  about. 

YOUTH  MINISTRIES.  Patterns  of  youth 
are  constantly  changing.  Once  there 
were  highly  programmed  youth  de- 
partments (BYPD),  action-oriented 
youth  fellowships  (CBYF),  a  national 
youth  director  and  cabinet,  with  con- 
ferences, conventions,  rallies,  and  re- 
treats at  all  levels,  designed  to  involve 

youth  in  all  aspects  of  the  work  of  the  church.    Now 

many  of  the  old  patterns  are  obviously  inadequate. 

Yet  the  need  for  youth  ministries  continues. 

Last  November  the  General  Board  called  Ralph 

McFadden  to  the  Parish  Ministries  staff  to  serve  as  a 


consultant  for  youth  ministries.  Ralph  has  no  ready- 
made  answers  for  youth  problems,  but  he  has  some 
goals  —  to  work  with  district  and  congregational 
youth  cabinets  to  enable  them  to  realize  their  ob- 
jectives, to  develop  resources  they  can  use,  to  work 
with  parents  as  well  as  youth  in  understanding  the 
generation  gap,  and,  perhaps  most  importantly,  to 
enlist,  encourage,  and  challenge  leaders  of  youth. 
Ralph  says,  "The  leader-adviser  must  not  only  be  an 
understanding  adult.  He  or  she  must  genuinely  de- 
sire to  work  with  and  for  youth.  The  key  to  youth 
work  is  leadership." 

MISSION      AND      PEACE      EDUCATION. 

"Where  can  I  find  out  what's  happen- 
ing on  the  mission  field?  .  .  .  Please 
suggest  resources  for  a  series  of  Sun- 
day evening  meetings  .  .  .  How  can 
the  young  people  in  our  church  learn 
more  about  the  peace  stand  of  our 
church?  .  .  .  The  older  folks,  too,  want 
to  take  a  new  look  at  what  the  Bible  says  about 
peace.   Any  suggestions?" 

The  Parish  Ministries  Commission  responds  to 
queries  like  these.  Resources  can  be  recommended 
to  local  leaders.  And  many  of  the  suggestions  that 
come  give  guidance  to  writers  and  educators  in  pre- 
paring new  materials. 


FOR  MORE  INFORMATION 

Circle  number  and  mail  to  person  named.    Address;   1451    Dundee  Ave.,  Elgin,   III.  60120 

1.  Encounter  Series,   Hazel   AA.   Kennedy  8.  Fund   for  the  Americas,  Wilfred   E.   Nolen 

2.  Family  life,  Clyde   E.  Weaver  9.  Pastor-Church   Relations,  J.   Bentley   Peters 

3.  Teacher  Training  Events,  Shirley  J.  Heckman  10.  lay  Training,  Kent  E.  Naylor 

4.  Special  Ministries,  Thomas  Wilson  11.  Youth  Ministries,   Ralph  G.   McFadden 

5.  Art  of  Celebration,  Wilfred  E.  Nolen  12.  Mission  and  Peace  Education,  Ruby  H.  Linkous 

6.  Lab  Growth   Experiences,  Carl  W.   Zeigler  Jr.  13.  Programming,  Goals,   Budget,   Interpretation,  and   Administration, 
T.  Evangelism  Encounters,  Matthew  M.  Meyer  Earle  W.   Fike  Jr. 


Name 


Address 


Congregation 


State 


Zip 


16     MESSENGEK    3-15-72 


When  I  looked  up 

Ching  Sz  asked  me 
in  a  deternnined  voice: 


But  Why  Did  You  Do  It?' 


by  Doris  E.Caldwell 

It  was  a  simple  kind  of  encounter,  but  it 
set  my  mind  to  recalling  an  incident  to 
share  with  friends  in  America.  At  the 
annual  General  Meeting  of  the  Hong 
Kong  Council  of  the  Church  of  Christ  in 
China,  a  tall  man  originally  from  North 
China  came  over  to  where  I  was  sitting 
and  asked  if  he  could  get  me  a  cold  drink. 
My  cold  drink  already  was  on  the  cement 
floor  beside  my  chair.  But  his  asking  was 
as  though  he  wanted  me  to  know  he  was 
there,  wearing  a  name  tag  with  a  bright 
red  ribbon  indicating  that  Mr.  Ching  Sz 
was  an  official  delegate.  As  he  walked 
away  I  began  remembering  many  things. 

But  primarily,  I  was  recalling  Ching 
Sz's  story,  which  I  want  to  relate  to  you. 
And  he  has  since  granted  me  permission 
to  do  this,  to  tell  it  like  it  is,  even  using 
his  real  name,  for  both  Ching  Sz  and  I 
are  proud  to  tell  it. 

Before  our  Christian  Family  Service 
Center  moved  to  the  Kwun  Tong  sector 
of  Hong  Kong,  we  worked  in  small  apart- 
ments in  the  Mong  Kok  area.  One  day  I 
was  asked  to  come  quickly  to  visit  an  old 
man  who  was  ill  and  who  lived  in  a  bed 
space.  When  I  arrived  I  found  a  large 
room  where  double-decker  beds  were 
lined  up,  perhaps  fifty  bed  spaces  in  one 
room.  Most  of  the  occupants  were  out  to 
work,  so  I  soon  found  the  elderly  man 
who  was  ill.  He  needed  to  go  to  a  doctor; 
I  would  need  to  find  a  taxi. 

As  I  was  helping  him  get  ready,  I  no- 
ticed a  young  man  in  the  upper  bed  across 
the  aisle.  He  appeared  very  uncomforta- 
ble and  a  little  frightened.  When  I  asked 
how  he  was  he  said  he  had  been  ill  for 
some  days  and  his  friends,  who  visited 
him  often  when  he  was  working  and  had 
some  money,  did  not  come  to  see  him 
now.  Also,  he  was  sure  he  had  lost  his 
job  in  the  factory  for  he  had  been  absent 
for  nearly  a  week.  I  asked  if  he  would 
like  to  go  with  the  older  man  to  the 


doctor.  "Oh,  yes,"  he  said,  with  no 
hesitation. 

When  we  got  to  the  doctor's  office  we 
had  to  walk  up  a  long  flight  of  stairs. 
With  every  step  the  younger  man  moaned 
softly.   It  was  a  busy  day  for  me  and  I 
wondered  if  he  was  being  overly  dra- 
matic. After  all,  I  had  never  seen  the 
man  before  and  his  story  could  be 
phoney,  but  he  did  look  ill,  I  told  myself. 

The  doctor  suggested  I  go  back  to  work 
and  he  would  call  me  after  he  had  ex- 
amined both  men.  In  two  hours  he  called 
with  his  report.  The  older  man  could  be 
treated  but  the  younger  man,  registered 
as  Mr.  Ching  Sz,  gave  him  some  concern. 
"Every  breath  he  takes  is  agony,"  the 
doctor  said.  "Could  I  hospitalize  him  at 
your  expense?" 

"Yes,"  I  replied,  knowing  that  our  cen- 
ter had  One  Great  Hour  of  Sharing  funds 
available  for  just  such  emergencies. 

After  a  week  in  a  general  hospital 
Ching  Sz  was  transferred  to  a  tuberculo- 
sis sanatorium,  operated  by  a  group  of 
Protestant  churches.  The  Christian  Fam- 
ily Service  Center  was  asked  to  pay  the 
medical  fees  for  Ching  Sz  who  was  alone 
in  Hong  Kong  and  who  had  no  resources 
to  help  himself. 

One  busy  morning,  four  months  later, 
a  very  different  looking  man  came  into 
my  office  and  sat  across  the  desk  from 
me.   When  I  looked  up  Ching  Sz  asked 
in  a  clear,  determined  voice:  "Why  did 
you  do  it?  You  are  not  even  related 
to  me." 

I  remember  tr>'ing  to  explain  how  all 
of  you,  the  supporters  of  One  Great  Hour 
in  America,  care  for  people  in  need.  But 
Ching  Sz  looked  blank.  Continuing,  I 
said  it  was  part  of  our  Christian  faith. 
Christians  believe  we  are  related,  that  we 
are  one  family  and  that  Christ  meant  us 
to  help  each  other  in  whatever  way  we 
need  help.  He  wanted  to  know  more 
about  this  faith,  so  we  arranged  for  him 
to  join  a  class  at  the  Mandarin  Church 


where  he  could  study  with  the  minister 
and  discuss  his  questions  with  others  who 
also  wanted  to  understand  why. 

We  also  discussed  part-time  work.  The 
doctors  had  said  he  could  not  go  back  to 
the  factory  but  he  could  do  some  light 
work.  When  I  asked  what  he  would  real- 
ly like  to  do,  he  replied,  "I  would  like  to 
find  a  job  singing  Chinese  opera,  as  I 
used  to  do  in  China."  I  am  sure  neither 
of  us  was  surprised  that  no  such  opening 
could  be  found. 

As  a  start,  however,  we  applied  some  of 
the  One  Great  Hour  of  Sharing  funds  to 
paying  Ching  Sz  a  small  wage  to  do 
clerical  work  for  the  Hong  Kong  Chris- 
tian Welfare  and  Relief  Council.  After 
some  months  we  invited  him  to  take 
charge  of  the  Council's  filing  department, 
where  he  has  been  ever  since. 

There  have  been  ups  and  downs,  of 
course.  He  suffered  a  relapse  and  had  to 
be  hospitalized  a  second  time;  also  he  had 
a  number  of  personal  problems  to  work 
out.  Through  it  all  he  was  faithful  in  his 
study  of  Christianity.  He  became  an  ac- 
tive member  of  the  Mandarin  speaking 
congregation  of  the  Church  of  Christ  in 
China.  Soon  he  became  our  choir  direc- 
tor and,  more  recently,  a  member  of  our 
church  session. 

Just  over  a  year  ago  Ching  Sz  invited 
me  to  his  wedding.  He  described  the 
bride-to-be  as  "quiet,  reliable,  and  a 
strong  Christian  woman  who  teaches  in  a 
Christian  school." 

His  love  of  music  continues.  At  the 
mid-autumn  festival  for  120  elderly  per- 
sons who  met  in  our  courtyard,  Ching  Sz 
sang  some  of  the  familiar  tunes  from 
Chinese  opera.  At  Christmas  he  led  a 
group  of  young  boys  in  rehearsing  carols. 

Ching  Sz  now  understands  that  among 
other  things,  the  Christian  faith  means 
we  are  all  related,  and  that  we  need  each 
other.  And  this  is  the  story  I  have  to 
share  with  you  who  are  part  of  this 
faith,    n 


3-15-72    MESSENGER     17 


To  dream  the  impossible  dream 

is  not  naive  but  realistic 
if  one  accepts  the  Christian  view 
of  man's  creation  and  redemption 


From  the  Ashes:  Petals  Again 


by  Glenn  R.Bucher 


What  can  we  say  about  man  from  the 
perspective  of  the  Christian  faith? 
Who  is  essential  man?  The  idealist 
who  tries  to  live  peace  and  goodness 
and  thereby  to  look  for  such  qualities 
and  elicit  them  from  others?  Or  the 
realist  who  is  convinced  that  practical 
men  get  things  done,  that  the  lesser 
evil  is  usually  the  only  choice? 

And  what  shall  we  say  about  man's 
condition?  Is  he  saint,  sinner,  or  a 
complicated  mixture  of  both?  In  a 
way.  the  answer  is  obvious  —  saint 
and  sinner.  But  there  remains  with  us 
in  this  society  a  pervasive  hangup  on 
the  normativeness  of  man's  fallen  na- 
ture, and  we  come  to  expect  morality 
consistent  with  it.  What  needs  to  be 
said  is  that,  in  light  of  the  Christian 
message,  the  burden  of  proof  still  rests 
with  the  moral  realists,  who  in  the  final 
analysis,  may  be  neither  moral  —  in 
terms  of  the  biblical  emphasis  on  good- 
ness —  nor  realistic. 

To  be  sure,  the  moral  realists  have 
on  their  side  one  thrust  in  the  Judeo- 
Christian  tradition.  Man  is  corrupted 
by  pride  and  self-centeredness.  His 
efforts  at  doing  good  are  often  distort- 
ed by  self-interest,  by  will  to  power,  by 
desire  to  be  God.  But  this  view  of  man 


does  not  constitute  the  first  or  last 
word,  not  the  most  important,  not  the 
Christian  word  about  man,  and  that  it 
is  not  the  "good  news"  for  this  time. 

Why  should  we  reject  the  view  that 
man's  fallen  nature  depicts  his  true 
condition?  In  setting  forth  responses 
to  the  moral  realists,  I  hope  to  provide 
an  answer  —  one,  incidentally,  that  is 
more  "realistic." 

Consider  the  generation  to  whom 
this  so-called  realistic  note  is  sent  forth. 
Born  at  the  beginning  of  the  fifties, 
those  who  are  being  cautioned  about 
optimism  — •  students,  basically  — 
have  already  lived  through  the  Mc- 
Carthy era,  Korea,  Vietnam,  the 
Middle  East,  the  assassinations  of  three 
American  symbols  of  hope,  race  riots 
and  burning  cities,  the  snuffing  out  of 
peoples'  rebellions  in  Poland,  Hungary, 
and  Czechoslovakia,  to  mention  only 
a  few  events.  Couple  with  this  their 
twelve  years  of  public  school  experi- 
ence in  an  institution  whose  very 
structures  are  based  upon,  anticipate, 
and  reinforce  man's  inhuman  possibil- 
ities. And  then  we,  those  who  are 
allegedly  realistic,  have  the  unmiti- 
gated gall  to  inform  students  —  as 
though  they  didn't  know  it  —  that  man 


has  capacity  for  evil.  As  a  matter  of 
fact,  this  is  all  they  know.  And  I  think 
it  explains  their  optimism  and  hope. 

Students  are  refreshing  because 
many  of  them  still  believe  that  what 
they  have  lived  through  must  not  be. 
To  believe  in  man.  to  aspire  to  new 
moral  heights,  to  build  a  Utopia  make 
an  affirmation  of  faith  —  faith  in  the 
goodness  of  creation  —  and  strike  out 
in  search  of  a  new  childlike  innocence. 
Such  affirmations  refuse  to  believe  that 
the  realists  have  the  first  or  last  word 
about  man. 

If  one  accepts  the  Christian  view  of 
creation  and  redemption,  then  "to 
dream  the  impossible  dream,  to  see 
shaving  basins  as  golden  helmets,"  via 
The  Man  of  LaMancha,  is  not  naive 
but  realistic. 

To  argue  that  life  is  that  "can  of 
worms"  wherein  man  is  already  a  mix- 
ture of  the  moral  and  the  immoral,  that 
in  life  associations  immorality  is  com- 
pounded, and  that  therefore  the  good 
life  consists  of  making  the  best  of  a 
bad  scene,  fails,  I  think,  to  take  ac- 
count of  the  implications  of  what 
Reinhold  Niebuhr  referred  to  as  "im- 
moral society."  He  warned  us  that 
institutions  and  structures  often  bring 


18     MESSENGER    3-15-72 


out  the  worst  in  us.  But  what  he  didn't 
say  is  that  these  very  structures  often 
presuppose  a  negative  view  of  man, 
that  man  acts  in  accord  with  the  as- 
sumed expectations  of  his  behavior; 
therefore,  he  becomes  a  certain  type 
of  man. 

Look  at  your  own  role  fulfillment. 
When  one  becomes  a  "student,"  a 
"professor,"  an  "administrator,"  a 
"businessman,"  a  "missionary,"  he 
soon  begins  to  act  in  accord  with  the 
implied  expectations  of  such  roles. 
One  discovers  himself  doing  and,  more 
importantly,  saying  things  that  he 
might  otherwise  never  have  considered, 
things  that  seem  somehow  not  to  be 
authentic.  For  all  practical  purposes, 
we  take  upon  ourselves  assumed 
natures. 

I  am  suggesting  two  ideas.  First, 
structures  do  alter  conditions  of  human 
nature.  They  often  anticipate  man's 
capacity  to  do  only  morally  ambiguous 
acts.  Hence,  one  cannot  base  a  doc- 
trine of  man  only  upon  empirical 
evidence,  for  that  evidence  may  not 
truly  reflect  essential  man.  Secondly, 
before  we  transform  structures  so  that 
they  facilitate  man's  desire  and  ability 
to  live  in  accord  with  his  essence,  we 

3-15-72   MESSENGER     19 


first  need  to  determine  who  man  really 
is. 

The  central  thrust  of  the  biblical 
ston,'  is  that  man  participates  in  the 
goodness  of  God's  creation,  that  true 
personhood  has  to  do  with  realizable 
love,  that  though  love  is  crucified,  it  is 
also  raised  from  death,  and  that  struc- 
tures —  a  city,  believe  it  or  not.  by  the 
name  of  the  New  Jerusalem  —  are  not 
absent  from  God's  new  earth. 

As  an  ethical  model,  moral  realism 
assumed  shape  via  the  political  realists 
of  the  1930s  who  rightly  saw  a  need  to 
purge  social  gospel  Christianity  of  the 
worldview  which  so  much  determined 
its  theolog}'.  Secular  liberalism  had  its 
theological  counterpart  in  a  super- 
idealistic  doctrine  of  man,  which 
World  War  I  obviously  undermined. 
For  theologians  like  Niebuhr,  ethics 
had  to  do  with  determining  how  best  to 
make  "Christian"  decisions  when  all 
the  choices  were  thought  to  be  bad:  for 
example,  the  choice  between  World 
War  II,  national  socialism,  and  paci- 
fism. Because  options  were  limited  to 
the  givens,  the  "Christian"  choice  be- 
came the  one  of  lesser  evil.  Ethics 
tended  to  be  a  justification  of  whatever 
seemed  most  practical. 

If  ethics  is  brought  back  under 
Christian  guidance,  what  will  it  look 
like?  Let  me  offer  only  some  reflec- 
tions. Perhaps  ethics,  in  the  Christian 
sense,  is  best  thought  of  as  a  critique 
of  the  present  from  the  perspective  of 
the  future,  as  Ruben  Alves  says.  The 
present  must  be  seen  from  outside 
itself,  for  if  ethics  is  not  transcendent, 
it  becomes  only  a  function  of  the  status 
quo.  Ethics  takes  shape  not  from  ac- 
tion dominated  by  the  present  but  from 
love  toward  the  future.  It  must  be 
creative.  Its  purpose  must  be  to 
historicize  hope.  And  the  reason  ethics 
can  be  spoken  about  as  "Christian"  is 
because  it  is  that  tradition  which  points 
to  hope  already  historicized  —  in  crea- 
tion, in  deliverance  from  slavery,  in 
promises  to  God's  community,  in 
Jesus  of  Nazareth,  in  the  resurrection, 
and  in  the  New  Jerusalem.  And  these 
are  all  contemporary  realities,  too. 


This  brings  us,  then,  to  a  final  re- 
sponse. It  is  a  theological  one.  On  a 
Christmas  card  last  year  appeared  the 
following  statement:  "God  became 
man.  not  so  that  man  could  become 
God.  but  so  that  man  could  become 
man."  I  think  that  says  it.  It  affirms 
the  fact  that  in  Jesus  of  history  we 
have  already  encountered  what  it 
means  to  be  fully  a  person.  His  hu- 
manity is  normative  for  at  least  two 
reasons.  First,  I  have  not  yet  seen  a 
more  profound  expression  of  what  it 
means  to  be  human.  And  secondly,  at 
moments  in  my  own  life  when  I  think  I 
may  have  approached  humanness, 
I  see  the  complete  expression  of  that 
in  the  Jesus  of  Nazareth. 


The  consistent  theme 
of  the  biblical  story  is  the 

triumph  of  good,    creation 
begins  that  way.  God  delivers  a  com- 
munity out  of  slavery  and  into  prom- 
ise. In  bad  times,  Isaiah  proclaims  that 
the  historicization  of  hope  is  still  a 
coming  reality.  God's  son  is  that 
historicization.  In  him  the  human  gets 
full  expression  in  his  blessing  of  the 
meek,  the  praying  for  enemies,  the 
loving  of  those  who  hate,  and  so  on. 
Because  the  world  cannot  stand  ex- 
posure to  such  humanness,  it  disposes 
of  the  man.  But  it  has  not  rid  itself  of 
embarrassing  goodness,  for  that  lives 
on.  "He  has  been  raised  from  death, 
and  now  he  is  going  to  Galilee  ahead 
of  you;  there  you  will  see  him."  What 
this  means  is  that  the  goodness  of 
creation,  of  true  humanity,  of  man,  is 
not  finished,  but  is  always  with  us, 
ahead  of  us,  and  visible  to  us.  Our 
model  for  humanness,  against  which  a 
life-style  can  be  created,  is  ever 
present. 

What  we  can  say  about  man,  from 
the  perspective  of  Christian  faith,  is 
that  his  humanity  participates  in  the 


full  humanity  expressed  in  God's  son. 
Goodness  is  crucified,  time  and  again, 
but  it  is  also  raised  from  death.  In 
terms  of  man's  possibilities,  every  day 
is  Easter  morning. 

In  a  recent  interview.  Father  Dan 
Berrigan  said:  "I  search  out  in  any 
given  situation  whatever  elements  of 
hope  I  can  find  there  ....  We  have  to 
keep  looking  for  signs  of  a  future: 
those  signs  that  we  try  to  discern  and 
even  to  follow,  perhaps  to  enlarge,  to 
give  breathing  space  to.  One  must 
keep  those  signs  at  the  eye's  center, 
because  I  think  they  are  the  object  of 
one's  true  search.  What  is  best  in 
man?  What  is  most  hopeful  in  man? 
What  can  be  built  upon  any  particular 
situation?  The  other  side  of  the  picture 
is  obviously  there,  but  it  belongs  in  the 
eye's  peripheral  vision.  I  just  don't 
think  that  the  truth  of  things  is  re- 
vealed to  us  by  our  cynical,  hoarding, 
businesslike,  materialist  political 
philosophers  who  see  evil  ever>'where 
—  as  a  means  of  justifying  their  own 
evil.  Truth  was  revealed  to  us  by 
Jesus  Christ  and  those  who  in  lesser 
ways  follow  his  tradition. 

That  is  what  I  have  been  trying  to 
convey.  Berrigan  says  it  well,  and  in- 
cidentally, he  doesn't  do  badly  living  it, 
either.  In  the  play  /.  B..  a.  contempo- 
rary on  Job.  the  Old  Testament  char- 
acter, Archibald  MacLeish  says  it 
poetically.  If  you  recall,  it  is  the  end 
of  J.  B.'s  life.  Meaninglessness 
abounds,  nuclear  destruction  has  be- 
come a  reality,  and  little  remains. 
Walking  through  the  rubble,  J.  B.'s 
wife  Sarah  looks  at  a  twig  in  her  hand 
and  says: 

Among  the  ashes! 

I  found  it  growing  in  the  ashes. 

Gold  as  though  it  did  not  know  .  .  . 

I  broke  the  branch  to  strip  the 
leaves  off  — 

Petals  again!  .  .  . 

From  the  ashes,  petals  again,  and 
again,  and  again,  and  again,  the  sym- 
bol of  God's  good  creations  being 
ever-renewed.  The  petals  are  for  real; 
the  ashes  are  not.  That's  the  Easter 
story.    D 


20     MESSENGER    3-15-72 


Wings  Above  a  Day 

Dark  wings  that  hover  overhead 

From  unknown  shores,  at  certain  times, 

Cast  huge,  racing  shadows  on  the  day, 

Fanning  cold  fears  in  the  heart. 

To  tighten  flesh  around  the  human  bone. 

Finally  to  chill  the  activating  spirit. 

Fear  is  the  somber  bird  of  prey. 

Swift  light  enveloping 

Some  mortal  hours  meant  for  immortality 

Reflects  beneficence  in  every  world, 

Shining  in  the  heart  by  invitation. 

To  beckon  holy  signals  from  afar. 

To  guide,  to  heighten  consciousness. 

Love  is  the  winged  peace  within. 

David  S.  Strickler 


YouTookMyHand 

You  took  my  hand 

With  love  —  and  on  it 

Placed  a  ring. 

This  was  a  covenant  — 

Not  just  a  fleeting  dream. 

And  though 

You're  now  aware 

Of  all  the  many  faults 

Which  fracture  my  best  self 

And  make  me  less 

Than  what  you'd  hoped  I'd  be. 

You  love  me  still. 

How  can  I  let  you  know 

The  sane  and  safe  retreat, 

The  healing  radiant  glow 

Your  love  has  been  for  me. 

Surrounding  me  with  strength? 

I  take  my  pen 

With  love  —  and  with  it 

Write  these  words: 

Love  is  a  covenant; 

More  than  a  passing  dream. 

Lena  Willoughby 


Of  Love 

Love's  pain  is  the  unfilled  hours, 

The  moments  when  time  stands  eternal. 

And  we  stand  alone,  isolated, 

By  distances  of  land  —  unreached  and  unreachable. 

Love's  power  is  in  people, 
Angered  as  well  as  elated; 
Disgusted  or  dissatisfied, 
its  strength  is  forever  there. 

Maybe  our  own  agony  is  so  great 
That  we  are  numb  to  the  happiness 
Of  a  love  to  which  ours  is  but 
The  smallest  part  of:  love  of  man. 

Michael  Hemmis 


3-15-72  MESSENGER     21 


Study  of  Giving  Reveals 

and  Goodwill 


3,470  church  members  tell  \A/hy 
they  support  the  church 

by  DONALD  L.  STERN 


Ihe  1 '  2 -hour  interview  with  a  midwest 
pastor  was  completed.   He  had  responded 
to  120  probing  questions  on  matters  of 
faith,  reasons  for  giving  support  to  the 
church,  amounts  given  for  church  and 
other  causes,  and  a  broad  range  of  other 
questions.   .As  I  prepared  to  leave  he 
said,  "I've  told  you  things  I've  never  told 
anyone  before.  Now  that  I  have  laid 
myself  bare  to  you.  would  you  mind  tell- 
ing me  who  you  are?  " 

No  doubt  others  of  the  3,470  church 
members  and  pastors  who  were  inter- 
viewed in  connection  with  the  North 
American  Interchurch  Study  had  similar 
feelings.  They  were  approached  by  150 
inters'iewers,  among  them  Stanley  Davis 
Sr..  Roger  Schrock,  Glennis  Walker,  and 
I  of  the  Church  of  the  Brethren,  each 
volunteering  two  weeks  for  training  and 
the  field  contacts. 

The  data  will  be  used  by  the  Church  of 
the  Brethren  and  14  other  denominations 
in  the  planning  of  denominational  and 
local  stewardship  programs  for  the  70s. 

Reasons  for  givint;.   Both  laymen  and 
pastors  agree  that  '"gratitude  to  God"  is 
the  most  important  reason  for  their  giv- 
ing to  the  church.  Second  in  importance 
is  the  practice  of  giving  as  a  part  of  wor- 
ship. Laymen  rank  the  church's  "need 
for  money,"  "'obligation  to  God,"  and 
"the  duty  of  membership"  as  being  more 
important  reasons  for  giving  than  do  the 
pastors.   Pastors,  on  the  other  hand,  feel 
more  strongly  that  "giving  money  to  the 
church  is  an  expression  of  a  person's 
faith." 

Withholding  support.  Contrary  to 
what  some  church  leaders  have  assumed, 
most  members  disapprove  of  withholding 


support  simply  because  a  person  does  not 
agree  with  some  programs.  The  2 1  % 
who  approve  of  this  tactic  feel  that  the 
church's  "support  of  minority  groups" 
and  "social  involvement"  justify  with- 
holding. The  study  reveals  that  persons 
who  tend  to  be  most  negative  contribute 
the  least  amount  of  money  to  the  church. 

Deciding  how  nntcli.  The  median 
weekly  gift  of  lay  members  to  their 
church  is  $5.52  while  the  pastor's  is  near- 
ly three  times  greater.  How  do  people 
decide  the  amount  they  will  give?  The 
study  suggests  that  laymen  respond 
pragmatically;  they  put  "income"  and 
"the  needs  of  the  church"  as  pivotal  in 
influencing  the  amount.   "Biblical  teach- 
ings" also  ranked  as  being  important. 
Pastors  feel  that  "the  needs  of  the 
church"  and  "frequency  of  participation 
in  church  activities"  are  the  most  impor- 
tant influences  on  the  amount.  Correla- 
tions tend  to  support  the  view  that  more 
participation  in  church  activities  and  in- 
creased giving  go  together. 

Annual  visit.   Half  of  the  members  in- 
dicated they  "strongly  agree"  with  having 
an  annual  every-member  visit  to  collect 
financial  commitments  for  next  year's 
budget  while  only  40^!-  reported  that 
their  church  has  an  annual  every-member 
visit.  Of  those  whose  churches  organize 
an  every-member  visit  only  31  %  of  the 
laymen  were  visited  for  commitments. 
26%  of  those  visited  indicated  that  they 
gave  because  of  the  visit  while  70%  said 
they  would  have  given  anyway. 

Ranked  as  the  most  important  work  of 
the  local  church  are,  "win  others  to 
Christ,"  "provide  worship  for  members," 
and  "provide  religious  instrLiction." 


Services  of  denomination.   About  two 
thirds  of  the  respondents  felt  support  of 
denominational  ministries  is  important 
while  2.8%  felt  it  is  unimportant.  The 
most  important  service  ofl'ered  by  the  de- 
nomination according  to  both  laymen 
and  pastors  is  the  providing  and  training 
of  ministers.  Second  in  importance  is  to 
provide  mission  support  and  outreach  at 
home  and  abroad.  Laymen  see  the  de- 
nomination as  important  in  providing 
"counsel  for  local  churches  and  pastors." 
Pastors  want  the  denomination  to  pro- 
vide program  resources  for  the  local 
church.  They  are  more  interested  in  de- 
nominational support  for  social  witness 
than  are  laymen. 

Designations.  Fifty  percent  of  the  lay- 
men and  38%'  of  the  ministers  feel  their 
local  church  should  earmark  for  specific 
expenditures  the  money  it  sends  through 
the  denomination.   At  the  same  time 
there  was  a  strong  feeling  that  people 
would  be  more  willing  to  give  to  their 
local  church  if  they  had  a  voice  in  the 
way  the  money  is  spent.  The  study  re- 
veals that  only  about  I6%i  of  the  mem- 
bers participate  in  the  decision-making 
process. 

Goodwill.  These  are  only  a  few  of  the 
findings  of  the  North  American  Inter- 
church Study.  Another  worth  noting  is 
that  there  remains  a  very  large  amount  of 
goodwill  among  church  members  toward 
the  denomination.  But  it  does  not  seem 
to  be  a  narrow  kind  of  loyalty  as  a  great 
majority  (88%  )  favor  or  at  least  are  not 
opposed  to  their  church's  participation  in 
ecumenical  programs.  They  feel  the 
church  is  where  they  want  to  put  their 
trust  and  contributions.    □ 


22     MESSENGER    3I5-72 


ECUMENICAL  WITNESS 
From  6 


people  live." 

Episcopal  Bishop  Paul  Moore  Jr.  of 
New  York  is  one  American  who  would 
agree  on  the  concern  for  what  conies 
after  the  war. 

To  blame  the  war  on  Vietnam  is  to 
blame  it  on  the  symptom,  he  argued,  and 
if  it  doesn't  find  expression  in  still  another 
war,  the  sickness  will  find  expression  in 
other  ways,  "as  it  already  has  in  our 
internal  life." 

"When  the  war  is  over  it  will  be  a  very 
crucial  moment  in  the  life  of  this  country, 
whether  we  can  convert  the  energies  that 
went  into  that  war  into  rebuilding  our  so- 
ciety." Bishop  Moore  told  a  press 
meeting. 

He  believes  that  the  American  public 
must  repent  of  whatever  part  of  the  sick- 
ness which  underlies  the  sin,  to  use  his 
word,  of  American  involvement  in  the 
war. 

Annual  Conference  moderator  Dale  W. 
Brown  saw  Brethren  Service  following 
World  War  II  as  partly  an  atonement  by 
Brethren  for  their  complicity,  and  limited 
protest,  in  that  war.  In  the  same  way  he 
sees  Brethren  ready  with  relief  and  re- 
habilitation efforts,  in  ministries  to  chil- 
dren and  orphans,  at  the  end  of  the  Indo- 
china War  as  one  response  of  atonement 
and  acceptance  of  responsibility. 

Yet  unlike  Europe,  Vietnam  may  be 
less  willing  to  accept  American  aid  and 
reconstruction  —  which  could  become 
only  another  Vietnamese  dependency  on 
the  US.  Sister  To  Thi  Anh,  a  Roman 
Catholic  nun  from  Saigon,  said  Catholics 
in  Vietnam  who  once  strongly  supported 
the  presence  of  the  US  in  Vietnam  have 
reversed  their  attitudes. 

"What  we  ask  of  you  is  to  leave  us 
alone.  Let  us  live,"  she  said.  "Let  us 
know  freedom  you  pretend  you  bring  but 
which  we  haven't  had  since  you  came  25 
years  ago,"  speaking  of  both  French  and 
American  involvements  in  her  country. 

For  the  conference  the  feeling  was  cer- 
tain that  the  war  was  not  winding  down 
—  with  the  stepped-up  air  strikes,  sup- 
port of  the  Saigon  regime,  and  some 
35,000  troops  that  may  be  left  in  South 
Vietnam. 

Dr.  Eugene  Carson  Blake,  president  of 
the  World  Council  of  Churches,  said  that 
one  of  America's  problems  is  its  feeling 
that  it  has  to  be  successful.  "I  think  it's 
much  more  important  to  be  just  and 


right"  he  countered. 

"The  churches  are  going  to  be  in  a 
worse  situation,  year  by  year,  decade  by 
decade,  if  they  don't  stand  for  what  they 
say  they  stand  for  —  and  peace  and  jus- 
tice in  the  world  are  the  things  we  say 
we  are  for." 

The  conference  clearly  sought  to  keep 
the  responsibility  for  the  war  on  the 
United  States  as  it  defeated  motions  that 
would  have  more  broadly  shared  the  re- 
sponsibility for  the  conflict.  Still  the  con- 
ference message  recognized  "the  need  for 
the  People's  Republic  of  China,  the  Soviet 
Union,  and  other  nations  to  cease  supply- 
ing the  Hanoi  government  and  the 
Provisional  Revolutionary'  Government 
with  the  materiels  of  war." 

Another  attempt  to  insert  a  statement 
that  all  wars  are  unjust  and  immoral  was 
defeated.  Dale  Brown,  who  also  voted 
against  the  motion,  explained  the  motiva- 
tion of  many  in  the  conference:  "When 
you're  talking  about  Vietnam,  I  feel  very 
strongly  that  before  you  can  try  to  wit- 
ness against  the  splinter  that  is  in  your 
brother's  eyes  that  you  have  to  remove 
the  beam  in  your  own  eye."  Still  Ray- 
mond Wilson,  a  Quaker,  slipped  a  section 
by  the  conference  that  makes  the  state- 
ment that  Brethren  have  historically  felt: 

"We  call  upon  our  denominations, 
churches,  and  synagogues  to  renounce  all 
war  and  make  the  total  abolition  of  war 
and  peace  with  justice  as  their  major 
concern  until  achieved." 

One  Brethren  delegate  struggled  with 
applying  the  conference  actions  at  home, 
finding  herself  "pretty  far  removed  here 
from  the  kind  of  people  that  I  live  with 
all  the  time." 

Mrs.  Joy  Dull,  Brookville,  Ohio,  home- 
maker  who  visited  the  Paris  peace  talks 
last  year  said  "we've  heard  a  lot  of  'why' 
and  a  lot  of  'what,'  but  I'm  still  struggling 
with  the  'how.'  " 

For  Tom  Wilson,  responsible  for  con- 
gregational and  community  interpreta- 
tion, the  power  of  the  assembly  lay  in 
"the  potential  of  raising  the  level  of  con- 
sciousness of  those  involved  here  to  a 
point  where  some  creative  actions  can  be 
initiated  back  at  the  local  level." 

Another  Brethren,  Alvin  F.  Klotz, 
Kokomo,  Ind.,  came  to  the  conviction 
that  "the  peace  movement  is  coming  back 
to  the  churches,  though  admitting  at  the 
same  time  that  "the  Church  of  the 


Watermarks 

A  collection  of  contemporary  poems 
by  four  young  poets  —  Terry  Pettit, 
Brooks  Couser,  Paul  Hoover,  Robert 
Allen,  w/ith  drawings  by  Kevin  Mill- 
er.   Edited  by  James  Hollis.    $2.95 

Down   in   My  Heart 

William  E.  Stafford 
What  was  it  like  — how  did  it  feel 
—  to  be  a  conscientious  objector 
during  World  War  11?  This  book, 
long  out  of  print,  recounts  that 
story.   $2.50 


t\lflmp 

Addre'^^ 

City    . 
State 

Zip 

Waterma 

ks 

Down 

in 

My 

Heart 

Postage:   20c  first   dollar; 
5c    per    dollar    thereafter 

The   Brethren   Press 
1451  Dundee  Ave. 
Elgin,  III.  60120 


3-15-71;    MESSENGER      23 


Brethren  may  not  be  aware  that  it  ever 
left."  Mr.  Klotz  is  executive  director  of 
Hoosiers  for  Peace,  an  arm  of  Clergy  and 
Laymen  Concerned  in  Indiana.  The 
peace  movement  continues  to  look  to  the 
church  for  moral  leadership,  he  believes. 

The  element  of  racism  in  the  Indochina 
War  was  an  evident  concern  for  the 
churchmen,  with  two  major  addresses 
given  by  black  speakers  —  Andrew 
Young,  formerly  with  the  Southern 
Christian  Leadership  Conference  and 
now  chairman  of  Atlanta,  Ga.'s,  human 
relations  commission,  and  Marion  W. 
Edelman,  a  lawyer  with  the  Center  for 
Law  and  Education  at  Harvard  Univer- 
sity. 

Connecting  racism  and  militarism,  Mr. 
Young  told  the  assembly  that  the  same 
legislators  which  are  kept  in  power 
through  the  denial  of  voting  black  rights 
in  Southern  states  are  those  which  control 
Congressional  committees  that  have  sup- 
ported the  war. 

The  conference  "Message"  called  the 
Vietnamization  a  "racist  jwlicy,"  forcing 
Asians  to  serve  as  a  proxy  army  for 
Americans  and  to  die  in  the  place  of 
Americans  for  the  supposed  interest 


of  Americans. 

It  was  to  military  chaplaincy  that  the 
conference  addressed  itself  rather  boldly, 
asking  denominations  to  study  civilian 
ministries  and  replacements  for  military 
chaplaincies,  and  to  withdraw  their  pres- 
ent chaplains  from  Indochina,  and  pro- 
vide civilian  ministries  insofar  as  possible. 

The  "Action  Strategies"  paper  spoke  to 
several  areas:  ending  American  participa- 
tion in  the  war;  combatting  the  tyranny 
of  racism;  focusing  the  power  of  the  reli- 
gious community  on  the  political  process; 
morally  responsible  use  of  economic 
power;  acts  of  repentance  and  reconcilia- 
tion; enhancing  religious  and  other 
freedoms. 

H.  Lamar  Gibble,  peace  and  interna- 
tional affairs  consultant  and  coordinator 
of  the  Brethren  delegation,  observed  that 
the  conference  was  the  first  broad-based 
interreligious  gathering  of  its  kind  on  the 
peace  issue.  Strong  Catholic  and  Jewish 
support  was  significant,  giving  the  final 
statements  more  weight. 

It  brought  together  worldwide  church 
leaders,  such  as  Rabbi  Morris  B. 
Margolies  of  Kansas  City;  Archbishop 
Hclder  Camara  of  Recife,  Brazil;  Don 


Luce,  former  World  Council  of  Churches 
representative  in  Vietnam;  Bishop  John 
J.  Dougherty,  chairman  of  the  Depart- 
ment of  International  Affairs  of  the 
United  States  Catholic  Conference; 
Andre  Dumas  of  France,  a  visiting  pro- 
fessor at  Union  Theological  Seminary  in 
New  York;  Krister  Stendahl,  formerly  of 
Sweden,  dean  of  Harvard  University  di- 
vinity school;  Albert  van  den  Heuvel, 
World  Council  director  of  information, 
as  well  as  prominent  peace  movement 
and  denominational  leaders  not  on  the 
platform. 

What  indeed  will  An  Ecumenical  Wit- 
ness accomplish,  if  not  more  pious  state- 
ments on  the  war  issue?  The  Brethren 
delegates  felt  that  the  Conference  did 
serve  to  start  a  national  turnabout  on  the 
moral  interpretation  of  the  war.  Local 
follow-through  will  still  be  required. 

The  work  of  the  Witness  continues  in 
National  Inquiry  Groups,  comprised  of 
recognized  church  leaders.  The  task 
forces  will  study  areas  of  concern,  hold 
hearings  and  take  expert  testimony.  At- 
tention is  being  given  to  ending  the  war 
and  the  US  response  to  a  postwar  Indo- 
china, American  racism  exported  abroad, 


Deaths 


Adams,    William,    Dixon,    111.,    on    Dec.    1, 

1971,  aged  76 
Ayres,  Basil,  Flora,  Ind.,  on  Oct.   11,  1971. 

aged  76 
Burritt,   Orca   Miller,    Mechanicsburg,    Pa., 

on  Nov.   16,   1971.  aged  87 
Butson,  Mrs.  E.  E.,  Roanoke,  La.,  on  Sept. 

I.  1971 
Coricofe,  Anna,  Bridgewater,  Va.,  on  Sept. 

25.  1971 
Corv'.  Mrs.  Lee,  Milford,  Ind..  on  Dec.   15. 

1971.  aged  86 
Cripe,  Emma  Wagoner,  Lake  City,  111.,  on 

Oct.  28.  1971,  aged  88 
Dining,    Florence   Loose,   Martinsbiirg,   Pa., 

on  Nov.  14.  1971,  aged  55 
Dilling.  Rov  N..  Martinsburg.  Pa.,  on  Nov. 

18.  1971.  aged    57 
Early,  John  J..  Harrisonburg,  Va.,  on  Aug. 

28,  1971,  aged  51 
Eisenbise,    Enc,    Lanark,    111.,   on    Dec.    24. 

1971.  aged  28 
Eisenbise.      Flora      Redwood,      Hiawatha, 

Kans..   on    July   28.    1971,   aged   67 
Englar,  S.  Elizabeth.  York,  Pa.,  on  Oct.    8, 

1971.  aged  68 
Frost.  Cora.  Indianapolis,  Ind.,  on  Oct.   13, 

1971.  aged  89 
Frv.  .Albert   J..   La  Verne,   Calif.,  on   Sept. 

8.   1971.  aged  88 
Geiman,  Lottie  Lee.  Westminster,  Md.,  on 

Oct.    14.    1971.   aged   73 
George.    Lizzie    Martzall.    Royersford,    Pa., 

on   Nov.    15.    1971.  aged   86 
Gilbert,  Dorothv.   Dixon,  III.,  on  Nov.  28, 

1971.  aged  45' 


Gomel,  John,   Mound   City,   Mo.,   on  Sept. 

25,  1971,  aged  62 
Gorden,  Laura,  Bridgewater,  Va.,  on  Nov. 

4,  1971,  aged  86 
Grapes.  Ada,  Chambersburg,   Pa.,  on   Oct. 

9.    1971 
Grove,   Peter  H.,  Dallas  Center,   Iowa,   on 

Nov.   10,   1971.  aged  66 
Gunder.son,    Howard    C,    York,    N.D.,    on 

Oct.  31,  1971,  aged  73 
Harnly,    Anna,    Lititz,    Pa.,    on    April    30, 

1971,  aged  64 
Harper,    Byrl    D.,    La    Verne,    Calif.,    on 

Aug.    2.    1971.    aged   69 
Haworth.    Betty    Hutcheson,    Union,    Ohio, 

on  Sept.   17.   1971,  aged  46 
Hays,    Ethel    A.,    Lawrenceville,     111.,    on 

Sept.    19,    1971,   aged  90 
Hodgden,    Rav   D.,    Kansas    City,    Mo.,    on 

Nov.  5.  1971.  aged  77 
Holderread.    Hallev    E.,    Elkhart,    Ind.,    on 

Sept.    19.    1971.   aged   73 
Hollis,  Vada.   Modesto.  Calif.,  on  Nov.    13, 

1971,  aged  76 
Hornish.   Nellie,    Defiance,   Ohio,   on    April 

16.    1971,    aged    83 
Hover.   Mrs.   Leslie,   Mexico,   Ind.,  on  Oct, 

3,    1971.   aged   87 
Irvin,  Glade,  Eustis,  Fla.,  on  Oct.  7,  1971, 

aged    67 
Kerr.    Terry,    DeGraff.    Ohio,    on    Oct.    5, 

1971,    aged    17 
Kiracofe.  Anna,  Bridgewater,  Va.,  on  Sept. 

25.    1971.   aged   86 
KoUar,  Frank,  South    Bend,   Ind.,  on   Dec. 

24.  1971.  aged  81 
Krider,    .Anna    Mav,    Boonsboro,    Md..    on 

Dec.  7.  1971.  aged  88 
Landis,  Edgar,  Lemasters,  Pa.,  on  Nov.  21, 

1971,  aged  81 


Landis,    Otis,    Dayton,    Ohio,   on    Oct.    12, 

1971 
Lcidv,  Glenn  S.,  Martinsburg,  Pa.,  on  Nov. 

21,'  1971,  aged  60 
Lovekin.   Mary,  Altoona,  Pa.,  on  Nov.   26, 

1971,  aged  82 
McDowell,    Bert,    Leonard,    Mo.,    on    Aug. 

13,   1971,  aged  61 
McWhorter,  Lloyd,  Prairie  Grove,  Ark.,  on 

Oct.  30,  1971,  aged  72 
Macy,  Arnold,   Union,   Ohio,  on   March   7, 

1971,  aged  67 
Masers,    Cora    B.,    Winter    Park.    Fla.,    on 

Sept.  6,    1971,   aged  87 
Mason,    Lena    A.,    HoUidaysburg,    Pa.,    on 

Dec.  31,  1971,  aged  70 
Masters,   George,  Johnson  City,  Tenn.,  on 

Aug.  21.  1971,  aged  84 
Meade,    George,   Wirtz,    Va.,   on    Nov.    16, 

1971,  aged  90 
Mellard,  David,  La  Verne,  Calif.,  on  Aug. 

1,  1971,    aged    27 

Meyers,    Arlene    C,    Greencastle,    Pa.,    on 

Nov.  23,  1971,  aged  38 
Miller,  Hallie  Wine,   Bridgewater,  Va.,  on 

April  26,  1971,  aged  73 
Miller,   Jacob   L.,   York,    Pa.,  on   Nov.    31, 

1971,  aged  70 
Miller,    Martin    L..    Bridgewater,    Va.,    on 

June  14,  1971.  aged  85 
Moore,  Ernest,  Mount  Sidney,  Va.,  on  Sept. 

2.  1971.    aged    68 

Mowery,   Alice.   Everett,   Pa.,   on   Aug.    14, 

1971.  aged  82 
Myers,  Roy  G.  Sr.,  York,  Pa.,  on  May  17, 

1971 
Neely,  Reuben   E.,   HoUidaysburg.   Pa.,  on 

Sept.    14.    1971,   aged   78 
Quarry,  Vesta  Wineland,  Martinsburg,  Pa,, 

on  Nov.  28,  1971,  aged  69 


nd  the  impact  of  national  priorities  and 
lilitary  force  on  war  crimes. 

Harvard's  Dr.  Stendahl,  without  direct 
jference  to  the  war,  remarked  that 
lercy  for  some  people  is  judgment  on 
thers,  that  God's  mercy  for  the  op- 
ressed  people  of  the  world  takes  the 
)rm  of  judgment  on  the  rich  and  power- 
il.  Judgment  and  mercy  cannot  be 
alanced  "as  though  they  were  two  hands 
f  God,"  he  said. 

"When  judgment  falls,  it  is  mercy  for 
lose  who  have  been  wronged  and  doom 
Dr  those  who  have  done  the  wrong.  The 
lercy  of  the  gospel  is  that  there  is  time 
)r  repentance,"  Dr.  Stendahl  said. 
j  He  was,  of  course,  speaking  to  the 
[idgment  befalling  America  and  the 
lercy  deserved,  as  he  saw  it,  by  the 
j'ietnamese.  It  is  a  concept  that  might 
|e  hard  to  swallow  for  many  Americans, 
ho  like  to  be  successful  and  right. 

Perhaps  it  is  not  too  early  or  hopeful 
b  believe  that  An  Ecumenical  Witness 
'as  influenced,  if  not  set,  the  moral 
genda  of  both  the  church  and  the  nation. 

is  an  agenda  that  the  churches  should 
ave  taken  up  long  ago,  and  one  even 
lore  overdue  for  the  Republic.    □ 


eighard,  Roger  L.,  Martinsburg,  Pa.,  on 

Sept.    25.    1971,    aged    18 

rpliigle.  Walter,  Fruitdale,  Ala.,  on  Oct. 

Ill,    1971,   aged   77 

iduvine,    George    A.,    Froid.    Mont.,    on 

|ulv    H,    1971,   aged    86 
:hrock.  Homer,  Elkhart,  Ind.,  on  Dec.  17, 

1971,  aged  76 
hafFer.   Marv.   Hoo\ersviUc,    Pa.,   on    No\'. 

3,  I97I.  aged  86 
hafFer,   Wilbert   C.   Hooversville,    Pa.,   on 

Oct.  20.   1971.  aged  74 
idesinger.    Marv     Brenner,    Bellefontaine, 

Ohio,  on  Sept.'  1,   1971.  aged  63 
jimnions.  .\rlie,  Bridgewater.  \'a..  on  No\'. 
I   10,  1971,  aged  83 
tayer.    C.    Urbana,    Martinsburg,    Pa.,    on 

Nov.  20,  1971,  aged  76 
tayrook,    Mabel    G..    DeGraft.    Ohio,    on 

Oct.    14,    1971.   aged   76 
touse.    Charles,    Flora,    Ind..    on    Sept.    6, 

1971,  aged  77 
tudabaker,  Hattie,  Bluffton,  Ind.,  on  Oct, 

9.  1971,  aged  82 
tump,    Merlin    B.,    Indianapolis,    Ind.,   on 

Nov.   3,  1971,  aged  82 
ullivan.  William  G..  Virden,  III,  on  Oct. 

25,    1971,   aged   81 
.wihart.  Grace  .^nn,  Goshen,  Ind.,  on  Dec. 
I    12,  1971,  aged  91 
i'agoner.    Man    Hildebrand.    Red    Cloud. 

Minn.,  on  Sept.    14.   1971.   aged   76 
V'alton.  Lewis  A..  Mexico.  Ind..  on  Dec.    9, 

1971.  aged  23 
^^eyant.    Mabel.    Claysburg,    Pa.,    on    Now 

15.  1971,  aged  50 
i^hitson.    Agnes    Ross.    Sevmour,    Ind.,    on 

Nov.   10,  1971.  aged  59  ' 
iegler,    Cora,   Neffsville,    Pa.,    on    Nov.    4. 

1971,  aged  87 


iFoDoTfi]  [r©\v7D@m7g 


Film-Art:  How  Responsive, 
How  Responsible? 


The  church  college  president  gave  a  qual- 
ified answer  to  our  request  to  see  the  lilm 
The  Egyptian.   We  had  good  reasons  for 
asking:  This  particular  pharaoh  believed 
in  monotheism  and  the  lady  who  played 
the  queen  was  a  first  cousin.  That  was 
twenty  years  ago  when  the  church  was 
against  cinema.  It  is  yet  to  the  extent 
that  it  has  a  laissez-faire  tolerance  of 
films,  regarding  them  largely  as  harmless 
leisure  or  as  commercial  recreation  about 
which  we  are  helpless. 

There  is  an  alternative:  church  and 
cinema.    James  Wall's  Church  and  Cine- 
ma (Eerdmans,  1971,  $2.45)  is  one  new 
resource  providing  the  Christian  and  the 
church  with  a  way  of  viewing  film. 
Wall's  approach  takes  seriously  the  pow- 
er and  influence  of  cinema.  Serious  film 
education  is  confrontive  and  cooperative. 
Film  is  seen  as  an  important  index  of  cul- 
ture, as  a  reflector  of  society,  as  an  af- 
fector  of  society,  and  as  an  art  form  that 
is  contemporary  though  immature. 

As  a  communicating  medium  film  is  a 
modern-day  parable  (see  Messenger, 
Sept.  1,  1971).   Parables  challenge  us  to 
come  up  with  our  own  answers,  to  arrive 
at  our  own  conclusions,  to  see  the  truth 
for  ourselves,  to  make  the  insight  our 
own.  Film  invites  the  viewer  to  share  in 
interpreting  the  reality  of  human  experi- 
ence upon  the  screen.  Feature  films,  as 
representatives  for  our  age,  assist  in  mak- 
ing better  sense  out  of  contemporary  ex- 
perience, providing  opportunity  to  listen 
to  ourselves,  to  our  society,  and  to  those 
with  whom  we  wish  to  communicate. 
Some  films  give  helpful  insight  in  coming 
to  decisive  confrontation  with  our  own 
himian  experience;  all  provide  oppor- 
tunity to  listen  to  our  ovm  generation. 
Discerning  viewing  of  the  secular  film- 
oracles  adds  to  our  knowledge  of  the 
images  fashioned  of  man,  in  man,  and  for 
our  time. 

Will  film-art  become  more  responsive 


and  responsible?  Much  depends  upon 
what  the  average  North  American  (who 
spends  more  time  seeing  films  in  theaters 
and  on  television  than  he  does  at  any 
other  activity  except  for  sleeping  and 
working)  will  demand.   Better  viewing 
habits  can  develop,  and  better  films  that 
lead  to  reflection  and  that  strengthen  good 
judgments  can  be  produced.   Films  and 
film  viewing  do  not  need  to  dissipate 
psychic  health,  seek  fantasy,  focus  upon 
false  images  of  romantic  love,  give  pri- 
ority to  beauty,  youth,  wealth,  and  vio- 
lence.  Responsive  and  responsible  view- 
ing are  at  stake:  We  are  the  valuers. 

What  parables  are  popular  this  season? 
Those  interested  in  big  profits  have  in 
part  determined  that  answer  by  outdoing 
all  predecessors  in  graphic  depiction  of 
property  destruction  and  death.  The 
Local  44  Affiliated  Property  Craftsmen's 


f^t^>^. 


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Mail  to:  Messenger,  Church  of  the  Brethren, 
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name 

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address 

city 

state 

zip  code 

brings  new  awareness  and  mean- 
ing to  the  ancient  yet  contempo- 
rary affirmation  of  faith  in  The 
Apostles' Creed.  In  reading  these 
"conversations"  dealing  phrase 
by  phrase  with  the  Creed,  one 
will  find  heightened  joy  in  his 
reliance  on  the  goodness  and 
providence  of  God. 


SI. 25    per    copy:     ten 
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26     MESSENGER    3-15-72 


Union  (the  special  effects  men)  is  not 
about  to  go  out  of  business.  "Squibs" 
(battery-activated  explosives  in  steel 
cases  taped  to  the  actors)  and  "blood 
bags"  are  imaging  feet  mangled  by  gun- 
fire, blasted  stomachs,  and  various  beat- 
ings. One  contemporary  director,  Philip 
DWntoni,  says  this  screen  violence  is 
more  realistic  (he  did  not  say  realism). 
Thus  he  reasons:  "People  are  used  to 
seeing  the  war  on  television.  They  know 
what  the  real  thing  looks  like.  So  how 
can  you  fake  it?  Audiences  won't  buy 
that  anymore." 

That  violent  victor  rides  the  stage  is 
illustrated  in  D'Antoni's  The  French 
Connection  (as  well  as  his  earlier  work 
Bullitt),  which  some  regard  as  "the  most 
e.xciting  movie  thriller  for  several  years." 
Gene  Hackman,  who  plays  Detective 
Jimmy  "Popeye"  Doyle,  is  out  to  get 
French  crooks  who  are  unloading  120 
pounds  of  heroin  with  the  syndicate.  In 
the  action  he  kills  another  cop;  destroys  a 
citizen's  car  in  a  suicidal  race  involving  a 
beat-up  sedan,  an  elevated  train,  and  five 
miles  of  Brooklyn  traffic;  causes  an  inno- 
cent woman  to  be  shot  by  a  sniper;  and 
throws  himself  around  with  bigoted 
words  and  gestures.  Does  Detective 
Doyle  provide  the  viewers  with  a  hero 
image?  Yes,  he  is  hero;  we  are  thrilled 
with  his  ability  to  drive  a  car,  by  his 
desire  to  win,  by  his  daring  aims  to  im- 
prove New  York  City.  What  a  story: 
drugs  mixed  with  violence  and  suspense. 

Guess  what  comes  home  to  digest  in 
Sidney  Portier's  portrayal  of  the  bold 
policeman  in  The  Organization?  Drugs 
mixed  with  violence  and  suspense:  The 
story  line  includes  again  a  narcotics  syn- 
dicate, a  bold  policeman,  and  fast, 
breathtaking  car  racing  —  but  this  time  in 
San  Francisco.   (Portier  has  now  dis- 
closed himself  as  a  detective  three  times, 
previously  in  Heat  of  the  Night  and  They 
Call  Me  Mr.  Tibbs. )    The  Organization 
differs  in  its  ending  from  The  French 
Connection  which,  like  Z,  ends  with  jus- 
tice made  a  mockery  in  that  Doyle  and 
his  partner  are  transferred  from  the  nar- 
cotics squad  and  most  of  the  hoods  get  off 
with  light  or  suspended  sentences.  How- 
ever, in  The  Organization  drugs  are  taken 
seriously  by  an  underground  community 
which  includes  some  rehabilitated  youth 
and  also  a  minister;  together  with  some 
cooperation  with  the  bold  policeman  they 


fight  with  daring  commitment. 

Sliaft  also  has  the  respective  themes  of 
drugs,  detectives,  and  syndicate  all 
served  with  violence  and  suspense.  It 
does  have  a  tender  moment  when  the 
black  drug  traffic  king  goes  to  the  black 
private  detective  and  says  through  his 
tears,  "Shaft,  get  back  my  baby,  that's 
all  I  want;  I  got  the  money,  you  spend  it, 
but  find  my  baby  (a  teen-age  daughter 
held  by  the  Mafia) ."  Later,  however, 
when  Shaft  discovers  he's  been  shafted, 
the  father  admits  that  "we  are  all 
hustlers,  and  money  always  matters!" 

Can  one  still  affirm  the  importance  of 
such  cinema  for  churchgoers?  Yes:  The 
director-producers'  visions  are  to  be  dis- 
covered and  pondered.  In  these  three 
films  we  see  visions  like  justice  is  in 
jeopardy;  drugs  and  violence  are  as 
American  as  apple  pie;  youth  are  dedi- 
cated and  working  with  the  sociological 
time  bombs;  money  doesn't  always 
matter. 


Another  importance  in  this  season  of 
film  violence  is  the  awareness  that  vio- 
lence is  relevant  to  our  society.  We  con- 
sumers apparently  are  preconditioned  to 
consume  a  lot  of  killings.  That  squibs 
and  blood  bags  are  used  is  not  what  is 
important  since  "movie  blood"  is  but  an- 
other Max  Factor  creation.  But  what  is 
pertinent  is  the  mentality  that  asks  for  the 
"blood"  —  and  not  just  "motivated  vio- 
lence" in  the  film  but  violence  for  its  own 
sake,  for  pure  shock  value.  We  satisfy 
our  desire  for  action  that  is  rougher  and 
more  exciting.  Prophetically  a  national 
network  reminds  that  in  Ireland  we  are 
raising  a  new  generation  of  bigoted  chil- 
dren. A  national  magazine  features 
"fragging  and  other  withdrawal  symp- 
toms" and  concludes  that  the  killing  of 
American  oflicers  by  American  soldiers 
in  Vietnam  is  a  policy  that  has  "come 
home"  and  gone  full  circle. 

A  third  affirmation  in  these  three  films 
—  and  others  like  them  this  season  and 
probably  also  in  the  next  —  is  to  point  to 
an  alternate  way.  An  alternate  found  in 
the  Sermon  on  the  Mount.  And  an  alter- 
nate in  which  the  church  can  be  in  dia- 
logue (through  both  confrontation  and 
cooperation)  with  cinema  to  produce 
other  and  better  parables.  —  LeRoy  E. 
Kennel 


■\^\ 


Sl%^-:^H 


'^^ 


-^1    .^r    %»^Vl|.>^l^.i^ 


GETTING   READY 
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CON   GOD 


Contagious    with    enthusiasm.    Tank 
Harrison,   a    former   Memphis,   Tennes- 
see,   policeman,    shares    the    jov    of 
what    it    means    to    be    a    Christian 
today.    After    making    a    deeper    com- 
mitment of   his    life   to   Jesus,   this 
Spirit-filled     Christian     man     has 
discovered    a    new    and    exciting    ap- 
proach  to   living.   Paper,   $1  .25 

HAIRCUTS  AND   HOLINESS 

Why    was    I    born?    Must    the    innocent 
suffer?    Do    life's   basic   questions 
hove   answers?   Louis   Cassels*    ex- 
tra-ordinary   book    will    challenge    the 
reader  to  find  them.   Paper,  $1.75 

WOMEN   IN   CHURCH 
AND   SOCIETY 

At   last!   A   common-sense   look   at  the 
women's   movement   from   a    Chris- 
tian    standpoint.     Georgia     Harkness 
examines   the   status   of  women   today 
and    throughout   history,    particularly 
her    role    in    the   church.    $4.75 

LIVING   IN   A   ZIGZAG  AGE 

Disasters    of    life    can    actually    be 
transformed    into   opportunities,    if 
people  will   only   leo'-n   to  center  their 
lives    in    Christ,    Bryant    M.    Kirklond 
teaches  you  how.  $4.50 


d"  your  local  bodotoe 

Qbingdon 


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areas   before   the   ceremony.    MUST 
reading.    $3.75 

RELIGION 

AND   THE   SOLID   SOUTH 

Samuel    S.    Hill,    Jr.    and    four    co- 
contributors  probe  the  extent  to  which 
religion    has    been    a    confirming 
factor   for   the    white    southern    way    of 
life.    IIIus,    Paper,    $2.95 

YEARBOOK   OF  AMERICAN 
CHURCHES,    1972 

Now    m    its    57th    year   of    publication, 
this    popular    reference    book    still 
provides     up-to-date     information     on 
what   the    Church    is    doing.    Ed, 
Constant    H.    Jacguet,    Jr.    $8.95 

POLITICS, 

POKER,   AND   PIETY 

Wallace    E.    Fisher    helps    churchmen 
face  and  understand  contemporary 
political    confusion    and    find    ways    to 
put  faith  to  work  in  modern   po- 
litical   society.    Paper,    S2  95 

TIME   FOR   ALL   THINGS 

"Too    little    time    .    .    .'     a    common 
complaint  today.    With    humor   ond    in- 
sight,   Charlie    Shedd    explains    that 
we    actually    have    an    abundance    of 
time  at  our  disposal!    Paper,    $1.25 


SELECTIONS   FROM 
E.   STANLEY   JONES 

Choosing    over    500    passages,    the 
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most  classic  works.    $4.95 

THE   CHRISTIAN   AGNOSTIC 

Could    an    agnostic    actually    be 
closer   to   belief   in   the   true   God   than 
the   conventional    churchman?    Leslie 
Weatherhead  s   p-emise   will    shock 
many   and   delight   many   more. 
Paper,    $2  25 

PERSONALITY   AND 
CHRISTIAN    FAITH 

The   answer   to   contemporary   man's 
basic    problem    is    found    in    the    Chris- 
tian   gospel.    Lowell    Colston    and 
Paul   Johnson    believe   that   alienation 
can   be   healed   through   the  gospel. 
$5.95 

IN   THE   THIRD   PLACE 

Political    revolution    or    maintenance 
of  the  status  quo  in  the  Church? 
Arthur    Landwehr    II    offers    churchmen 
a    third   alternative,    seeking   an   end 
to    the    present    polarization. 
Paper,    SI  .95 

VENTURES   IN   SONG 

From    traditional    spirituals    to    con- 
temporary    hymns,     this     exciting     col- 
lection   marks    a    positive    move 
toward    updating    the    music    of    the 
Church.    Ed,    David    Randolph.    Paper, 
$1.95 


3-15-72   MESSENGER     27 


Government  vs.  a  denomination 


Brethren  have  lone  held  government  suspect.  In 
their  nature  or  their  mission,  by  the  yardstick  of 
historical  or  current  events.  Brethren  have  found 
government  more  often  than  not  the  adversary, 
rather  than  the  evangel,  for  good  reasons  or  ill- 
defined  ones. 

,A  people  born  in  the  dissent  of  religious  free- 
dom of  the  eighteenth  century  are  not  unlike  their 
contemporaries  who  today  dissent  on  political 
grounds  from  government  positions.  From  John 
Naas  to  John  (Ted)  Glick,  conscience-driven 
dissent  has  caused  Brethren  to  resist  particular 
government  policy  when  belief  is  tested. 

Unfortunately  government  has  not  always 
earned  its  trust  nor  has  it  been  sympathetic  to  the 
person  with  conviction.  Very  often  it  has  de- 
ser\ed  its  detractors  and  dissenters. 

.And  it  has  not  always  dealt  gently,  nor  wise- 
ly, with  them.  A  recent  example  that  must  con- 
cern all  churchmen  and  religious  institutions  is 
the  government's  moves  against  the  Unitarian 
Universalist  Association  and  its  publishing  arm, 
Beacon  Press. 

Last  October  22  Beacon  Press  brought  out 
"The  Senator  Gravel  Edition  of  the  Pentagon 
Papers."  A  week  later,  and  four  months  after 
public  disclosure  of  the  papers  elsewhere,  the 
FBI  secretly  subpoenaed  the  denomination's 
financial  records,  including  all  checks  written  and 
received  in  a  four  and  a  half  month  period.  Fore- 
stalled for  the  moment  by  injunction,  the  gov- 
ernment has  said  it  will  seek  criminal  convictions 
of  Beacon  Press  officials  for  the  papers'  publica- 
tion. 

"This  is  the  first  time  in  the  history  of  our 
country  that  the  federal  government  has  ever 
moved  in  on  a  national  religious  denomination 
in  this  way,"  said  Dr.  Robert  N.  West,  the  Uni- 
tarians' executive,  "compelling  the  disclosure  of 
names  of  contributors  and  members." 

In  publishing  material  already  in  the  public 
domain.  Dr.  West  denies  any  wrongdoing  on  the 
part  of  his  denomination.  He  contends  that  the 
government's  actions  have  been  made  "in  order 


to  instill  fear,  not  only  in  us  but  in  other  groups 
and  individuals,  who  would  attempt  to  engage 
in  activity  involving  strong  dissent  from  govern- 
ment policies." 

The  government's  motives  may  be  suspect  in 
that  it  did  not  limit  its  investigation  to  only  the 
records  of  Beacon  Press  or  to  the  files  of  the  one 
publication,  but  rather  thrust  itself  into  the  total 
records  of  the  church. 

"If  the  government  can  examine  every  check 
a  denomination  writes  over  an  extended  period 
of  time,  it  can  in  effect  (and  does)  evaluate  the 
program  of  that  denomination,"  Dr.  West  said. 

The  government's  action  comes  close  to  sug- 
gesting that  a  person's  joining  a  particular  denom- 
ination may  in  itself  be  cause  for  investigation. 

Involved  are  the  issues  of  press  and  religious 
freedom,  freedom  of  association,  government 
harrassment  by  prosecution,  intimidation,  and 
repression  of  legitimate  dissent. 

What  are  the  implications  for  the  Church  of 
the  Brethren  in  the  Beacon  Press  matter?  For  a 
denomination  which  asserts  its  support  for  the 
young  man  who  resists  military  service,  which 
places  God  before  country,  which  selectively  af- 
firms civil  disobedience,  which  offers  a  channel 
for  funds  to  aid  one  of  its  own  in  the  Harrisburg 
conspiracy  trial? 

For  the  Brethren  and  other  religious  groups 
it  can  mean  a  chilling  effect  which,  in  the  govern- 
ment's interests,  may  deter  churchmen  from  dis- 
agreeing with  the  goverrmient  and  from  speaking 
truth  to  power. 

The  Unitarian  denomination  is  similar  in  size 
to  the  Church  of  the  Brethren.  It  is  an  unhappy 
circumstance  that  forces  one  to  ask  himself,  as 
did  the  Unitarian  president,  that  if  this  kind  of 
harrassment  can  happen  to  one  small  denomina- 
tion, then  what  denomination  is  next  and  for  what 
reason?  For  Brethren,  and  for  others,  govern- 
ment again  is  suspect  from  the  responsible  exer- 
cise of  the  voice  of  conscience.  —  r.e.k. 


28     MESSENGER    3-15-72 


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How  to  Talk  to  God 

When  You  Aren't  Feeling  Religious 

Charles  Merrill  Smith 

Overflowing  with  probing  wit  and  penetrating  insight, 
this  book  at  the  same  time  is  a  deadly  serious  revelation 
that  religion  doesn't  have  to  be  sterilized  to  be  genuine. 
An  ideal  book  for  the  reader  who  isn't  feeling  particularly 
religious.  Some  of  the  chapters  are:  Do  You  Want  Us 
to  Love  the  Communists?  Should  I  Sell  My  Stock  in  First 
National  Bank?  Would  Jesus  Drive  a  Cadillac?  Are  You 
Bothered  by  Our  Ways  of  Celebrating  Christmas?  The 
author  is  famous  for  his  satirical  treatment  of  conventional 
religion.  He  wrote  the  widely  acclaimed  How  to  Become 
a  Bishop  Without  Being  Religious. 

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Celebrations  for  Special  Days  and  Occasions 

Jack  W.    Lundin 

This  attractively  illustrated  handbook  is  designed  to  stim- 
ulate a  new  religious  dimension  within  the  Christian 
home.  The  book  includes  family-centered  happenings 
to  celebrate  special  days  of  the  year  as  well  as  more 
everyday  events  —  welcoming  an  overnight  guest,  recog- 
nizing some  achievement  by  a  child.  The  format  and 
presentation  encourage  creative  festive  celebrations. 
These  little  liturgies  reveal  the  surprising  richness  which 
can  occur  when  God  is  invited   into  family  occasions. 

$3.95 


Haircuts  and  Holiness 

Louis  Cassels 

Louis  Cassels,  senior  editor  of  United  Press  International 
and  author  of  the  weekly  column  "Religion  in  America," 
offers  this  unusual  book  to  anyone  who  is  honestly  wres- 
tling with  uncertainties  about  God,  man,  and  their  rela- 
tionship. Struggling  with  such  questions  as  —  Why  was  I 
born?  If  there  really  is  a  God,  why  is  there  so  much 
suffering  in  the  world?  Does  prayer  really  work?  Mr. 
Cassels  addresses  these  34  chapters  to  anyone  who  is  not 
content  fo  be  handed  someone  else's  religious  decisions. 
The  author  encourages,  challenges,  stimulates,  and  may 
even  irritate  the  reader  into  thinking  on  his  own  about 
some  of  the  most  basic  issues  of  the  Christian  faith. 
$1.75   paper 

Eighth  Day  of  Creation 

Elizabeth   O'Connor 

The  author  of  Call  to  Commitment,  and  other  best- 
selling  books,  points  out  the  human  spirit's  infinite  capac- 
ity for  creativity  and  how  anyone  can  discover  life's  pur- 
pose. This  book  is  a  testimony  of  hope  and  faith.  Where 
others  see  danger  and  failure,  Elizabeth  O'Connor  sees 
opportunity.  While,  prophets  of  doom  concentrate  on  the 
world's  ills,  she  emphasizes  the  possibility  of  a  renais- 
sance of  compassion,  love,  and  spiritual  fulfillment.  Each 
of  us  has  the  power  to  help  remake  the  world,  to  be  a 
part  of  and  contribute  to  God's  continuing  plan  of  crea- 
tion. 

$3.50 


Postage:    20c    first    dollar;   5c   each    additional    dollar 

The   Brethren   Press,    1451    Dundee   Ave.,   Elgin,    Illinois   60120 


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Q     New  Songs  for  New  Times.    Victorian  piety,  crinoline,  and 

sentiment  are  out.    Realism,  social  purpose,  and  sound  theology  are 
in.    Ronald  E.  Keener  reports  on  contemporary  hymns 

O     Evangelism  and  Youth:  The  Gospel  Blitz.    Young  people, 

inside  and  outside  the  church,  may  have  become  the  evangelists  of 
the  early  seventies,    by  Matthew  M.  Meyer 

^^     Listen  to  the  Sunrise.    Kenneth  Morse's  text  and  the  graphics  of 
Janie  and  Lindsay  Russell  combine  in  Messenger's  Easter  gift  to 
readers:  a  poetic  statement  that  "God's  moment  has  come" 

^^^     Global  Awareness:  A  Humbling  Experience.   "Killing  is 

madness."  .  .   .   "Stop  arming  every  nation  of  the  world!"  .   .  . 
"Modern  weapons  are  blind  weapons."    Joy  Dull  reflects  on  a 
women's  workshop  on  peace  building 


Uniform  Series:  100th  Year.    Oft  criticized  and  much  revamped, 
the  International  Lessons  have  a  unique  staying  power,  especially 
among  adults,    by  Glen  E.  Norris 

In  Touch  profiles  Cindy  Forbes,  Olin  J.  Mason,  and  L.  W.  Shultz  (2)  .... 
Outlook  reports  the  formation  of  an  Hispanic-American  council  among 
Brethren,  updates  activities  in  the  Harrisburg,  Pa.,  trial  of  Ted  Giick  and 
co-defendants,  features  the  ongoing  ministrv'  of  a  youth  center  in  North 
Manchester,  Ind.,  notes  the  intercession  of  Protestant  and  Catholic 
churches  in  the  Ireland  conflict,  and  offers  a  report  from  Mary  Ann  Hylton 
on  a  worship  fair  (beginning  on  4)  ...  .  National  Council  of  Churches 
president  Cynthia  C.  Wedel  extends  an  Easter  message  (22)  ....  Wilfred 
E.  Nolen  reviews  "'Godspell"  (23);  J.  H.  Mathis  tallies  successes  of  the 
church  (26)   ....  An  editorial  reflects  "On  Going  Public  With  One's 
Witness"  (28) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   i.   Morse  /  Features 

ASSISTANT  EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard    N.   Miller 


VOL.    121,   NO.   7 


APRIL   1,    1972 


11-18  Janie  and  Lindsay 
coiirlcsv  of  Sf^'rnlrrn; 
Keener;  3  Hoivard  E. 
Rover:  4  Drm  Honirk;  5.  f)  Religious  News 
Service;   22   Robcri    F.   Mc(;ovem 


CREDITS:  Cover. 
Rnssell:  2  Heft) 
Mghl)    Ronald    T.. 


NfEssENcER  is  the  official  publication  of  the 
Church  of  the  Brethren.  F",ntcrcd  as  second- 
class  matter  Aug.  20,  1918,  under  .Act  of 
Congress  of  Oct.   17.  1917.    Filing  dale,  Oct.  1. 

1971.  Messenger  is  a  inenibcr  of  the  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Eciunenical  Press 
Service.  Biblic;il  ([notations,  unless  otherwise 
indicated,  arc  from  the  Revised  Standard 
Version. 

Subscription  rales:  SI. 20  per  year  for  indi- 
vidual subscriptions:  S3. 60  per  year  for  church 
group  plan:  S.I, 00  per  year  for  every  home 
plan;  life  stibscription,  S60;  husband  and 
wife.  S75.  If  you  move  clip  old  address 
frotn  MF.ssf:NC.ER  and  send  with  new  address. 
.Mlow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  pidjlishcd  twice  monthly  by 
the  (.cncral  Services  Commission, 
Church  of  the  Brethren  fieneral 
Board,  14,M  Dundee  .\\c..  Elgin, 
III.  riOI20.  .Second-class  postage 
paid    at    Elgin.    III.,    Apr.    I,    1972.     Copyright 

1972,  Church  of  the  Brethren  General  Board. 


JOINING   IN   PEACEMAKING   LIFE-STYLES 

Thank  you  for  a  challenging  special  issue 
on  nonviolence  in  a  violent  world  (Feb.  1). 
My  question  is  how  many  of  us  as  Brethren 
members  of  "a  pacifist  church"  (the  words 
used  in  an  article,  found  on  the  front  pages 
of  many  of  our  major  newspapers,  relating 
how  some  of  the  major  denominations,  in- 
cluding the  Church  of  the  Brethren,  are 
making  profits  on  war)  are  really  involved 
in  a  nonviolent  life? 

Recently  I  watched  a  friend  being  sen- 
tenced to  three  years  in  a  federal  prison  for 
refusing  to  be  involved  in  the  selective 
service  system  which  promotes  violence.  If 
this  special  issue  of  Messenger  is  more 
than  just  a  jumble  of  words,  can  we  as 
Brethren  see  ourselves  supporting  Bob  Gross 
in  his  prison  experience  or,  perhaps,  even 
joining  him  in  similar  peacemaking  life- 
styles? 

Cliff  Kindy 
Goshen,  Ind. 

BOB  GROSS:   IMPRISONED   FOR   RESISTANCE 

Two  years  ago,  when  my  son  Larry  be- 
came a  resister  to  the  draft,  I  approved  and 
supported  him  in  his  action,  but  at  the  same 
time  the  thought  that  he  might  spend  years 
in  prison  caused  me  pain.  If  I  began  to  ex- 
press this  pain,  I  often  received  a  rather 
flippant  comment,  such  as,  "Well,  you  raised 
him  that  way,"  or,  "He  knew  he  was  risk- 
ing prison  when  he  resisted  —  so  what's 
the  problem?" 

Another  mother  can  approve  and  support 
a  son  going  into  the  army.  Yet  if  that  son 
is  wounded  or  killed  or  becomes  a  prisoner- 
of-war,  does  he  feel  no  pain  of  heart?  Like- 
wise, we  who  know  Bob  Gross  and  stand 
with  him  in  his  resistance  to  the  war  ma- 
chine also  feel  pain  and  weep  when  he  is 
physically  taken  from  us. 

As  the  poet  says,  "Never  .send  to  know  for 
whom  the  bell  tolls;  it  tolls  for  thee."  And 
do  not  send  to  learn  on  whom  the  cell  door 
clangs  shut,  but,  rather,  like  the  apostle, 
"remember  those  in  prison  as  though  in 
prison  with  them." 

Then  perhaps  as  we  allow  ourselves  to 
feel  the  pain  of  having  our  brother  in  pris- 
on, we  will  begin  to  see  more  clearly  the 
vast  pool  of  pain  that  exists  within  all  the 
prisons  in  our  land.  And  we  will  be  given 
the  courage  to  continue  the  struggle  for 
community  where  none  of  us  is  any  longer 
turned  into  a  number. 

Charlotte  Kuhnning 
Lombard,  III. 

A   DIFFERENT  VIEWPOINT 

Your  Feb.  I  Messenger  (as  have  so 
many  others)  speaks  of  violence.  Our  news- 
papers are  filled  with  this  accelerating  evil 


m 


©DT]0 


—  and  the  end  is  not  in  sight. 

The  roots  for  this  in  no  small  part  have 
been  planted  and  nurtured  by  the  church. 
When  you  encouraged  marches,  sit  downs, 
protests,  draft  card  burning,  tax  evasion, 
comfort  to  the  enemy,  you  provided  the  en- 
couragement. Manl^ind  cannot  be  selective 
in  its  defiance  of  society  and  law  and  order. 

I  share  with  you  the  sorrow  of  the  hour, 
but  from  a  different  viewpoint. 

WiLLI.'iM    E.    SWIGART   JR. 

Huntingdon,  Pa. 

SUPERB  CONTENT 

The  twentieth  century  has  often  been 
referred  to  as  the  age  of  violence.  This  char- 
acterization is  and  should  be  of  great  con- 
cern to  the  advocates  of  nonviolence  as  the 
way  to  resolve  human  conflict. 

I  wish  to  congratulate  the  editorial  staff 
of  Messenger  for  having  prepared  a  spe- 
cial issue  (Feb.  1)  dealing  with  the  sub- 
ject of  nonviolence  in  a  violent  world.  The 
content  is  superb.  I  am  also  grateful  to  the 
contributors  who  are  willing  to  share  their 
thoughts  on  such  a  vital  subject. 

Wilbur  J.  Stump 
Nappanee,   Ind. 

APPRECIATION 

The  nonviolence  issue  of  Messenger 
(Feb.  1 )  is  one  of  the  finest.  Thanks  so 
much. 

Herbert  Thomas 
Reading,  Minn. 

HELPFUL 

Please  let  me  congratulate  you  especially 
for  the  Messenger  (Feb.  1)  concerning 
nonviolence  in  a  violent  world.  That  was 
an  outstanding  contribution,  and  I  believe 
will  be  helpful  to  many  people.  Keep  up  the 
good  work! 

David  L.  Rogers 
North  Manchester,  Ind. 

BELIEVE    IN    THE   DIRECTION 

Although  I  appreciate  Inez  Long's  insight 
on  where  the  Church  of  the  Brethren  has 
traveled  since  the  40s  (see  Jan.  15),  I  do  not 
share  her  view  that  we  may  be  headed  for 
a  dead  end.  In  every  congregation  there  are 
people  who  are  trying  to  find  the  "mind  of 
Christ"  for  their  lives  and  who  never  were 
"on  board"  in  the  zigzag  adventures  which 
cause  Mrs.  Long  her  concern,  and  who  still 
believe  in  the  direction  our  church  is  head- 
ing in  a  broad  sense. 

The  fact  that  other  groups  now  partici- 
pate in  actions  begun  by  the  Brethren  ought 
to  be  cause  for  rejoicing  rather  than  pessi- 
mism. 

Our  next  "biggie"  may  be  a  rediscovery  of 
the   simple   life   doctrine,   what   with   rising 


concern  on  waste  of  natural  resources  and 
a  casting  off  of  material  nonessentials  by 
many  young  people,  and  a  yearning  by  many 
middle-aged  persons  to  slow  the  pace  of 
daily  life. 

Dean  Kagarise 
South  Bend,  Ind. 

STRAYING   FROM   BASIC   FUNCTION 

I  would  like  to  add  my  "Amen"  to  Inez 
Long's  article  (Jan.  15).  She  has  put  it 
much  better  than  I  could  hope  to  do.  I  am 
concerned  .  .  .  about  some  of  the  trends, 
attitudes,  and  actions  or  lack  of  them,  in  our 
Brotherhood  in  recent  years.  We  have  or- 
ganized and  reorganized,  modernized,  re- 
vamped staff,  increased  budget,  and  really, 
what  have  we  gotten  in  the  way  of  deepen- 
ing our  spirituality,  increasing  our  mem- 
bership, as  members  and  as  churches? 

I  don't  know  the  answer  or  how  to  im- 
prove the  situation.  I  do  feel  that  some- 
where along  the  line  we  have  strayed  from 
our  basic  function  and  purpose  as  a  church. 
Maybe  it  would  be  well  to  learn  from  God, 
Moses,  and  the  children  of  Israel  (Ex.  14: 
13-15).  Stand  still  and  give  God  a  chance, 
and  then  go  forward  in  the  will  of  God. 
A.  Jay  Replogle 
Windber,  Pa. 

AN   OPEN   LETTER  TO   INEZ   LONG 

I  read  with  much  interest  your  article 
(Jan.  15),  "I've  Been  Putting  on  the 
Brakes."  It  was  an  exciting  letter  and  stim- 
ulated a  great  deal  of  thought  for  me.  You 
have  verbalized  what  many  silent  but  frus- 
trated people  have  wanted  to  say  about  the 
church. 

You  rightly  point  out  that  "we  are  a 
people  on  pilgrimage.  We  are  not  on  an 
ecstatic  trip,  not  on  an  adventurous  odyssey, 
not  in  a  political  race,  not  on  a  lost-lover's 
detour,  not  on  a  suicidal  dead  end.  Like 
Christians  before  us,  we  are  on  a  Way."  I 
am  also  impressed  by  the  frankness  and 
sincerity  of  your  own  confession  of  failure. 
As  a  fellow  member  of  the  Church  of  the 
Brethren,  I  can  accept  that  and  say  I  too 
have  failed  many  times  to  follow  the  way. 

But  I  am  puzzled  by  several  of  your 
points.  First,  you  seem  to  be  about  five 
years  behind  when  you  refer  to  the  "dizzy 
ride  in  the  late  1960s."  My  observation  is 
that  it  was  the  early  '60s  which  saw  the  wide 
swing  toward  the  youth  cult.  It  was  the 
Kennedy  era  when  the  young  people  had  a 
youthful  idol  in  a  President  who  was  born  in 
this  century.  It  was  the  Beatles  and  rapid 
surge  of  popularity  of  many  folk  music 
groups.  The  early  'eOs  saw  us  still  planning 
new  church  buildings,  and  what  is  this  but 
Continued  on  24 


The  Easter  story  retold  is  the  central 
feature  of  this  Messenger.  The  ac- 
count begins  with  the  ominous  ninth 
hour  of  Jesus  on  the  cross;  it  concludes 
on  resurrection  morning,  when  "you 
can  hear  the  sunrise  break  into  alle- 
luias." 

For  the  cover  article,  Kenneth  I. 
Morse,  writer,  and  Janie  and  Lindsay 
Russell,  an  artist-photographer  team  of 
Rhinelander,  Wisconsin,  combined  to 
bring  a  treatment  of  the  crucifixion  in 
contemporary  language  and  contempo- 
rary symbols  in  order  to  point  to  its 
contemporary  meaning:  God's  moment 
has  come. 

In  composing  the  statement  Kenneth 
Morse   envisioned   its   use   as   a   choral 
reading,    perhaps 
even     with      the 
scriptural    passages 
being  read  by  voic- 
es  under   the   con- 
temporary    poems. 
Or    he    encourages 
congregations    and 
individuals  to  con- 
sider other  adapta- 
tions, perhaps  lift- 
ing   out     lines    or 
sections    around 
.        ^^^^      which    to    build 
J I   ^^^^1      their    own    expres- 
V   ^^^H      sion     in     song    or 

^^^^  Even     as     Mes- 

senger presses  the 
hard  questions  of 
the  day,  and  relates 
to  them  biblical  and  theological  insights, 
the  magazine  attempts  also  to  keep 
foremost  other  accents  of  the  gospel; 
the  glory,  the  joy,  the  unity  given  by 
God  in  Jesus  Christ.  "Listen  to  the 
Sunrise"  is  such  an  affirmation. 

Elsewhere  in  this  issue  are  articles 
by  J.  H.  Mathis.  former  regional  execu- 
tive on  the  staff  of  La  Verne  College  in 
California;  Glen  E.  Norris,  former  pas- 
tor and  retired  editor  of  adult  publica- 
tions, residing  in  Elgin,  III.;  Cynthia  C. 
Wedcl.  Washington,  D.C.,  president. 
National  Council  of  Churches;  Joy 
Dull.  Brookville,  Ohio,  homemaker  and 
lay  worker  active  in  peace  concerns; 
and  Matthew  M.  Meyer  and  Wilfred  E. 
Nolen.  consultants  of  the  Parish  Min- 
istries   Commission.  —  The    Editors 


4-1-72  messenger    1 


Cindy  Forbes:  Seventeen 

Turn  to  page  56  in  the  January  issue 
of  Seventeen  magazine  and  you'll 
come  face  to  face  with  Cindy  Forbes, 
an  engaging  high  school  senior  who 
is  a  member  of  the  Summerdean 
Church  of  the  Brethren  in  Roanoke, 
\a. 

The  17  (naturally') -year-old  coed, 
with  a  south  of  the  Mason-Dixon 
accent  that  does  credit  to  her  state, 
was  chosen  by  the  magazine  last 
.August  from  30  other  girls,  who  in 
turn  were  selected  from  100  others  at 
Girls  Nation  in  Washington.  D.C., 
one  of  two  chosen  from  600  girls  at 
Girls  State,  in  turn  one  of  three 
named  from  her  high  school. 

"T  never  thought  that  much  of  it." 
she  confides  when  at  Girls  Nation  she 
was  asked  to  pose  for  some  photos 
and  fill  in  a  questionnaire  about  her 
interests  and  activities.  Two  weeks 
later  the  New  York-based  magazine 
editors  phoned  to  tell  her  she  had 
been  selected  to  model  an  outfit  for 
the  Januarv'  issue. 

Five  members  of  the  magazine  staff 
spent  a  full  day  taking  hundreds  of 
photos  of  her  at  Carvins  Cove,  a 
recreation  site  and  reservoir  in 
Roanoke.   She  models  a  pants  outfit 
and  denim  coat  in  the  issue. 

Cindy,  whose  bright  personality 
comes  through  even  in  a  telephone 


interview,  is  vice-president  of  her 
church  youth  group  and  co-editor  of 
the  district  youth  newsletter. 

She  comes  from  a  musical  family: 
Her  parents,  the  Roy  L.  Forbeses, 
and  two  brothers  are  all  involved 
in  vocal  and  instrumental  music. 

.At  Summerdean.  she  directs  the 
children's  chapel  choir.    In  the  sum- 
mer she  is  a  junior  counselor  with 
the  ten-  and  eleven-year-olds  at  Camp 
Bethel.   "I  just  love  working  with 
children."  she  says,  and  understand- 
ably she  plans  elementary  education 
as  her  major  ne.xt  fall  at  Bridge- 
water  College. 

At  Northside  High.  Cindy  is  a 
member  of  the  Keyettes,  a  commu- 
nity service  club,  the  National  Honor 
Society,  secretary  of  the  senior  class, 
homecoming  maid  of  honor,  and 
drum  major  of  the  marching  band. 
Last  November  she  was  named  Snow 
Queen  of  Roanoke  Valley. 

Though  she  has  done  modeling  as 
a  member  of  the  teen  board  of  a 
Roanoke  store,  she  found  the  model- 
ing world  new  and  the  experience 
with  Seventeen  fascinating. 

Interesting  experiences  aside, 
modeling  isn't  Cindy's  objective. 
But  it  likely  won't  be  the  last 
opportunity  for  the  attractive  and 
appealing  Virginian. 


iri^ 


Olin  J.  Mason:  Clergy  mi 

The  church  is  in  the  business  of 
working  with  the  elderly  because  it 
has  the  concepts  from  which  spring 
concern  for  people.  Olin  J.  Mason 
reflects.    "To  me  it's  that  simple. 
When  the  church  does  it.  it  does  it 
because  we  care.   When  govenmient 
does  it  —  nine  times  out  of  ten  —  it 
does  it  because  nobody  cares." 

The  administrator  of  Florida 
Brethren  Homes  at  Sebring  himself 
conveys  a  feeling  of  caring  about  the 
aged  —  a  concern  which  carries 
beyond  his  immediate  job  into  institu- 
tional issues  for  the  entire  state. 

Last  December  Mr.  Mason,  46, 
became  president  of  the  Florida 
Association  of  Homes  for  the  Aging, 
the  nonproprietary  group  represent- 
ing some  40  institutions  and  5,000 
residents.    Furthermore  he's  on  the 
advisory  council  of  the  Protestant 
Health  Assembly  and  is  director  of  a 
membership  unit  of  the  national 
American  Protestant  Hospital 
Association. 

As  Florida  association  president  he 
is  his  group's  chief  representative  at 
state  levels  when  legislation  may 
affect  homes  for  the  aging  and  nurs- 
ing care  facilities.   As  a  visitor  talked 
with  him  one  afternoon,  he  had  three 
calls  in  to  state  legislators  and  was 
considering  a  trip  to  Tallahassee  — 
not  his  first  —  to  confer  with  elected 
and  executive  officials  on  new 
legislation. 

In  his  fifth  )'ear  as  the  Sebring 
administrator,  he  was  six  and  a  half 
years  at  the  Windber,  Pa.,  home  and 
has  worked  for  Brethren  Service  at 


2      MESSENGER    4-1-72 


/ithout  a  collar 


Fresno.  Calif.,  and  Falfurrias,  Texas. 
He  spent  two  years  at  Bethany 
Hospital  in  development  related  to 
nursing  education  and  scholarships. 
While  obtaining  his  background  in 
social  welfare  services,  he  graduated 
from  Manchester  College. 

In  the  future  he  sees  the  need  for 
additional  emphases  on  serving 
people  over  age  80  as  a  special  needs 
group  —  who  can  be  expected  to  live 
for  30  more  years. 

Today  there  are  15.000  persons  in 
the  country  over  100,  he  says,  up  one 
third  in  the  last  ten  years.  He  sees 
a  similar  increase  by  1980. 

In  a  society  that  tends  to  glamor- 
ize the  productive  era  —  ages  20 
to  65  —  Olin  Mason  affirmatively 
finds  himself  a  "clergyman  without 
collar"  in  the  church's  ministry  to 
the  aging. 


L.W.  Shultz:  One  man's  pursuits 


Come  late  spring,  a  well-loaded 
Dodge  likely  will  have  rounded  out 
another  1,400-mile  trek  from  North 
Manchester,  Ind.,  to  Lancaster,  Pa., 
and  back.  The  driver:  eighty-one 
year-old  L.  W.  Shultz;  the  cargo: 
books  to  be  sold  at  the  Mennonite 
Archives  Book  Auction. 

In  a  real  sense,  the  Hoosier  minis- 
ter has  been  in  the  transport  business 
most  of  his  life,  in  work  he  has  loved 
to  pursue.    He  began  moving 
produce  when  he  was  fourteen, 
driving  a  huckster  wagon  one  summer 
for  a  Lancaster,  Ind.,  grocer.   He 
twice  helped  to  deliver  shipments  of 
heifers  and  relief  goods  to  Poland. 
He  has  picked  up  Bibles,  genealogies, 
rare  books,  and  memorabilia  on  the 
church  and  Indians  wherever  he  has 
traveled.    But  his  chief  delight  has 
been  in  the  movement  of  people, 
twenty-five  tour  parties  from  1949  to 
1970.  involving  369  persons  and 
thirty-one  countries. 

Shultz  Tours  began  when  L.  W. 
and  his  bride,  Cora  Winger,  whom 
he  describes  as  his  first  and  only  leap 
year  date,  planned  to  attend  the  1915 
Hershey  Annual  Conference  on  their 
honeymoon.   They  were  joined  by 
fifteen  other  persons,  among  them 
both  sets  of  parents. 

Vocationally  L.  W.  was  associated 
with  Manchester  College  for  twenty- 
five  years,  as  teacher  and  librarian 
and  earlier  as  principal  of  the 
academy.  But  he  is  known  too  for  his 
work  in  Christian  education  and  for 
his  publishing  activity. 

In  the  mid-20s  he  and  others  pros- 


pected for  a  camp  site  for  the 
Indiana  districts,  settling  on  what 
was  "two  cornfields  with  a  fence  in 
between"  along  Lake  Wabee.   There 
he  and  Mrs.  Shultz  established  Camp 
Alexander  Mack  and  directed  it  for 
thirty-two  years. 

In  publishing  he  regards  "A  Mural 
History  of  the  Church  of  the  Breth- 
ren," illustrated  by  the  Medford 
Neher  paintings  at  Camp  Mack,  as 
his  best  seller.   He  has  authored  six 
other  books,  assisted  with  six  more, 
reprinted  a  dozen  others,  and  un- 
covered scores  of  rare  volumes  for 
denominational  and  institutional 
archives.    Last  year  he  issued  the 
autobiography,  "People  and  Places 
1890-1970." 

Engaged  as  he  has  been  in  varied 
tasks  of  the  church,  L.  W.  recalls 
with  particular  joy  the  opportunity 
he  had  in  1939  to  draft  the  proposal 
which  led  to  the  denomination's 
Brethren  Service  Committee.  He 
later  served  as  its  first  chairman. 

In  June  L.  W.  will  head  for  Cin- 
cinnati, his  car  heaped  with  books  for 
display  and  sale.  The  occasion: 
Annual  Conference,  his  58th  since 
1910. 


4-1-72   MESSENGER     3 


Brethren  Hispanic-Americans 
form  council,  seek  members 

In  the  week  that  the  Council  on  Hispanic 
American  Ministries  sought  to  maintain 
the  establishment  posture  it  has  held  for 
its  60  years,  a  small  group  of  Spanish- 
speaking  members  of  the  Church  of  the 
Brethren  formed  an  organization  to 
actively  witness  their  concerns  for  the 
Hispanos  within  their  own  fellowship. 

Eleven  Brethren  from  Puerto  Rico, 
Ecuador,  California,  and  elsewhere  — 
some  Anglos  among  them  —  formed  the 
Brethren  Hispanic  American  Ministries 
Council. 

.A  membership  will  be  sought  among 
Brethren  of  Hispanic-American  descent, 
giving  them  voice  and  vote,  and  other 
concerned  Brethren,  with  voice  in  the 
organization.  Membership  at  $2  a  year 
may  be  sent  to  treasurer  Pablo  Cuevas, 
Route  1,  Broadway,  Va.  22815. 

For  the  Council  on  Hispanic  American 
Ministries  —  COHAM  —  the  future 
appears  less  dynamic,  less  sure.   It  has 
identified  its  own  objective  as  a  "forum 
for  discussion  of  concerns  of  Hispanic 
Americans"  —  an  "agency  of  initiation, 
encouragement,  information,  and  as- 
sistance" working  through  denomination- 
al executives. 

Action  is  left  to  the  70  participating 
denominations  and  to  individuals. 

"After  60  years  of  existence,  COHAM 
has  a  chance  to  come  of  age,"  said 
Fabricio  P.  Guzman,  chairman  of  the 
Brethren  consultation  that  met  after  the 
four-day  COHAM  meeting  in  Miami, 
Fla.,  in  January.   He  is  also  coordinator 
of  the  new  Brethren  council. 

He  calls  COHAM  a  "fellowship  of 
believers"  with  little  accomplishment  to 
its  credit.   Mr.  Guzman,  pastor  of  the 
Douglas  Park  congregation  in  Chicago 
which  has  a  number  of  Hispano  mem- 
bers, will  give  the  organization  two  years 
to  show  a  change  of  heart.   If  it  doesn't, 
he  says  he'll  leave  it. 

A  group  of  militants,  meeting  separate- 
ly in  a  Miami  church,  on  the  second 
evening  disrupted  a  dinner  meeting  and 
.sought  to  read  a  statement  of  concern  for 
the  council's  direction. 

COHAM  president  Alberto  Filomeno 
and  the  delegates  turned  them  aside  in 
an  emotional  upheaval,  asking  that  they 
work  through  the  channels  of  the  busi- 


I 

i 


Fabricio  Guzman:  Chance  to  come  of  age 

ness  sessions.    Police  finally  escorted  the 
radicals  from  the  hall.   The  scene  evi- 
denced the  overwhelming  conservative 
Cuban  majority  in  COHAM  that  shuns 
any  tactic  that  appears  to  them 
revolutionary. 

The  council  delegates,  many  of  whom 


Holy  Week  'pilgrimage' 
supports  Harrisburg  Eight 

In  local  expressions  culminating  during 
Holy  Week  "Pilgrimage  for  Freedom" 
will  demonstrate  support  for  the  eight 
persons  under  federal  indictment  in 
Harrisburg,  Pa.,  for  a  kidnap-bomb 
conspiracy. 

The  National  Association  of  Laity,  a 
Roman  Catholic  organization  with 
chapters  in  25  cities,  and  the  Harrisburg 
Defense  Committee  hope  to  localize  the 
issues  of  the  trial  through  demonstra- 
tions, rallies,  and  street  theater  that  will 
precede  a  pilgrimage  to  Harrisburg 
during  Holy  Week. 

National  peace  leaders  will  be  among 
upwards  to  20,000  persons  expected  in 
Harrisburg  to  demonstrate  their  solidar- 
ity with  the  Eight.    A  "New  Gettysburg 
Address"  may  be  issued  from  that  city 
where  the  pilgrimage  will  form  before 
entering  Harrisburg. 

Twcnty-two-year-old  John  Ted  Glick 
of  the  Church  of  the  Brethren  is  one  of 
the  defendants.    At  his  request,  however, 


are  Cuban  refugees  now  living  in  Miami, 
had  the  opportunity  to  identify  with  the 
people  they  purport  to  serve  when  they 
were  asked  to  participate  in  a  picket  line 
that  Cuban  workers  had  organized  just 
two  weeks  earlier  against  a  sugar  com- 
pany near  Miami.   It  is  the  first  strike  in 
Florida  by  the  United  Farm  Workers 
Union  of  Cesar  Chavez. 

Instead,  the  council  referred  a  resolu- 
tion of  support  to  a  local  committee. 
Still,  some  20  persons,  Brethren  delegates 
among  them,  spent  a  couple  hours  on  the 
picket  site  one  afternoon. 

Some  of  the  militants  were  the  same 
persons  instrumental  last  September  in 
voting  to  dissolve  SOHAM,  the  Hispanic 
American  section  of  the  National  Coun- 
cil of  Churches.   While  the  same  fate  did 
not  await  COHAM,  an  independent 
organization,  it  became  clear  that  what 
many  younger  persons  wanted  is  a  grass 
roots  organization  which  sets  its  own 
agenda,  tells  the  church  what  is  needed, 
and  invites  the  church  to  respond,  if  it 
will. 


!l 


Ted  will  be  tried  separately,  choosing 
to  present  his  own  defense. 

In  the  meantime,  while  the  trial  goes    , 
on,  Ted  is  accepting  speaking  engage- 
ments on  the  trial's  issues,  nonviolent 
revolution,  and  the  pilgrimage.   He  can 
be  reached  through  the  Harrisburg 
Defense  Committee,  240  N.  Third  St., 
Harrisburg,  Pa.  17101. 

Church  of  the  Brethren  moderator- 
elect  Dean  M.  Miller  of  Lombard,  111., 
participated  in  an  ecumenical  penitentiali 
service  in  February  in  Harrisburg. 
Reflecting  later,  he  said:  "More  of  us 
need  to  stand  with  these  persons  in  theii 
struggles  of  conscience  against  the  war 
so  that  they  will  not  lose  heart." 

He  acknowledges  that  the  eight  resist- 
ers  have  not,  as  others  in  history  have, 
faced  a  choice  of  denying  their  faith 
or  facing  death. 

"But  these  men  and  women  convey  the 
impression  that  they  know  why  they  are 
living,"  he  said.    "They  are  at  ease  witli 
the  decision  they  have  made  and  they 
are  articulate  and  attractive  persons. 
After  meeting  them  and  hearing  their 
testimony  it  surely  seems  that  once  againi 


4      MESSENGER    41-72 


In  a  restructured  COHAM  Mr.  Guz- 
man serves  on  the  executive  board  as  a 
member  at  large  from  the  Midwest,  one 
of  four  regions. 

But  John  Forbes,  vice-president  of  the 
Evangelical  Council  of  Puerto  Rico, 
spoke  for  most  of  the  other  Brethren  in 
suggesting  that  the  new  Brethren  His- 
panic American  Ministries  Council  "is 
much  more  hopeful  than  COHAM." 

In  the  two-day  Brethren  caucus  were 
Victor  Benalcazar,  an  Ecuadorian  in 
BVS  in  McAllen,  Texas:  Stanley  Bitting- 
er,  sociology  professor  at  Texas  A  and  I 
University:  Carmen  Torrez  Boaz,  San 
Diego,  Calif.,  working  with  OEO  and  a 
counselor  with  a  crisis  clinic:  Jesse 
Castellano,  elementary  teacher  from 
Pomona,  Calif.:  Donald  L.  Fike,  pastor 
and  General  Board  member,  and  Jose  J. 
Francisco,  moderator,  from  Castafier, 
P.R.;  Maria  Garza  Huber,  Goshen,  Ind.; 
Ralph  E.  Smeltzer,  Brotherhood  social 
justice  consultant,  and  Messrs.  Guzman, 
Cuevas,  and  Forbes. 

Also  participating  was  Presbyterian 


David  Hernandez,  working  in  the  mi- 
grant ministry  in  Ohio. 

The  group  believes  that  there  are  more 
Hispanic  Americans  in  the  Church  of 
the  Brethren  than  is  generally  known. 
The  church  has  carried  out  a  Latin 
ministry,  though  small  in  total  program, 
at  Castaner,  P.R.,  and  Falfurrias,  Texas. 
The  church  participates  in  related  social 
justice  concerns  in  Ohio,  south  Texas, 
and  California,  and  supports  program 
through  the  Parish  Ministries  and  World 
Ministries  commissions,  and  Fund  for  the 
Americans  in  the  US. 

The  new  Hispanic  American  group  in 
the  church's  life  will  attempt  to  make 
members  aware  of  the  culture  and  values 
of  the  Spanish-speaking,  to  raise  a 
concientiacion  within  the  denomination. 
In  so  doing  they  hope  to  lessen  the  prej- 
udice of  some  for  the  Hispanic  Amer- 
icans in  the  nation  and  help  the  church 
advance  Hispanic  American  self- 
determination  both  within  and  outside 
the  church. 

Some  25  Brethren  workers  are  known 


Third  from  left,   Ted  Click  stands  with   co-defendants  on   trial  in   Harrisbiirg 


the  powers  that  be  have  chosen  the 
wrong  enemy  and  the  wrong  battlefield." 
1      More  than  300  Brethren  pastors,  lay- 
I  men,  and  youth  have  signed  a  statement 
I  of  concern  for  Ted  Glick  and  the  seven 
other  defendants. 

"We  commend  Ted  for  his  spirit  of 
j  humility,  goodwill,  and  loving  concern 

for  the  dignity  of  humanity  in  his 
'  struggle  to  remain  obedient,"  the  state- 
j  ment  said. 

The  signers,  mostly  from  Pennsylvania 
churches,  noted  that  they  do  not  all  agree 
with  all  the  methods  the  defendants 
have  chosen  for  their  witness  nor  do 


they  pass  judgment  on  the  charges  being 
made. 

Voicing  their  opposition  to  the  con- 
tinuing war,  the  signers  said:  "...  we 
express  our  concern  for  the  efforts  of  the 
government  to  quiet  voices  of  dissent 
through  the  invasion  of  privacy,  use  of 
public  charges  by  government  officials, 
and  probing  by  grand  juries. 

"We  are  concerned  when  a  goverrmient 
which  was  fathered  by  voices  and  acts 
of  dissent  and  sustained  by  the  Bill  of 
Rights  begins  to  act  as  an  absolute 
power  and  attempts  to  silence  similar 
voices  today." 


to  be  involved  in  Hispanic  American 
ministries.   About  545,000  in  Brethren 
funds  through  Brotherhood  and  district 
programs  go  toward  Hispanic  American 
ministries.    A  better  understanding  and 
a  closer  partnership  with  the  Hispanic 
American  is  clearly  an  emerging  thrust 
for  Brethren. 

Manchester  youth  center 
'mission  to  the  community' 

A  community  youth  center  operated  by 
the  North  Manchester,  Ind.,  Church  of 
the  Brethren,  has  succeeded  so  well  in 
the  past  year  and  a  half  that  the  youth 
ignore  the  church  nametag  and  embrace 
the  center  as  their  own. 

To  James  E.  Talcott.  minister  of 
education,  this  is  great:  "The  center 
should  be  a  mission  to  the  community 
where  Christian  ideals  can  be  displayed, 
though  not  necessarily  verbally  expressed, 
and  where  meaningful  relationships  can 
be  developed." 

Since  October  1970  the  center  has 
aimed  at  providing  a  balanced  ministry 
that  involves  both  church  and  nonchurch. 
Brethren  and  non-Brethren,  junior  and 
senior  high  school  students. 

Since  last  fall  two  Manchester  College 
students  have  helped  enrich  the  program. 
Sophomore  Steve  Reid  of  Dayton,  Ohio, 
was  employed  by  the  church  board  to 
work  with  the  junior  highs. 

Steve  appears  well  accepted  as  a  friend 
who  offers  leadership,  guidance,  and 
seemingly  appreciated  authority.    Junior 
highs  are  noisy  and  enthusiastic  to  the 
point  of  rowdiness.  Reid  admits,  but  he 
finds  that  the  age  group  allows  more 
spontaneous  activity  than  others. 

Relating  to  the  senior  high  youth  is 
David  Miller,  an  Arlington,  Va.,  senior, 
who  likes  the  coffeehouse  concept.   He 
calls  it  "a  vehicle  through  which  young 
people  are  able  to  express  themselves  in 
various  ways  from  arts  and  crafts  to 
formal  programs  to  discussion.   It  is  one 
way  we  can  emphasize  self-expression 
and  the  use  of  imagination." 

Dave  tries  to  listen  and  respond  as 
needed,  as  he  raps  with  youth  at  the 
swimming  pool  at  noon  hours,  the  bowl- 
ing alley,  and  the  school  cafeteria. 

The  church  has  benefited  too,  enabling 
it  to  broaden  its  outreach  and  social 
perspective  in  the  ecumenical  endeavor. 

4-1-72   MESSENGER     S 


Church  agencies  gear  up 
for  reh'ef  to  Bangladesh 

The  World  Council  of  Churches,  in  co- 
operation with  other  interchurch 
agencies,  has  outlined  an  extensive  pro- 
gram of  relief  and  rehabilitation  for 
Bangladesh. 

A  first  phase  is  expected  to  last  a 
year  and  cost  S5  million.    Priorities  are 
given  to  the  supply  of  protein  and  other 
foodstuffs,  blankets,  and  clothing,  as- 
sistance with  transportation,  provision  of 
medical  supplies,  and  aid  in  "elementary" 
rebuilding  of  destroyed  homes. 

An  agency  called  the  Bangladesh  Ecu- 
menical Relief  and  Rehabilitation  Service 
(BERRS)  was  approved  at  a  Geneva 
meeting  attended  by  representatives  of 
several  European  and  North  American 
Protestant  relief  units,  as  well  as  the 
WCC  staff,  the  Lutheran  World  Feder- 
ation, and  the  East  Asia  Christian 
Conference. 

Days  earlier,  the  Lutheran  World  Fed- 
eration said  that  plans  were  nearly  com- 
pleted for  a  "Bangladesh  Rehabilitation 
Service"  which  will  stress  work  in 
resettling  refugees  in  the  Rangpur  and 
Dinajpur  areas.   The  initial  goal  is  for  $2 
million  from  member  churches. 

Harris  Amit,  a  43-year-old  Ceylonese 
expert  in  rural  development,  was  invited 
to  direct  BERRS,  which  will  employ  staff 
recruited  in  Bangladesh,  explore  long- 
term  rehabilitation  needs,  encourage 
self-help,  and  propose  plans  for  church 
involvement  in  the  development  of  the 
newly  independent  nation. 

The  WCC-related  program  will  work 
closely  with  the  Bangladesh  government 
and  with  Roman  Catholic  and  other 
voluntary'  organizations  in  what  was 
formerly  East  Pakistan. 

Resettling  the  millions  of  refugees  who 
fled  to  India  during  months  of  civil  strife 
is  a  major  task  in  Bangladesh.   In  ad- 
dition to  refugee  problems,  thousands 
inside  the  nation  are,  reportedly,  home- 
less as  a  result  of  the  war  between  India 
and  Pakistan. 

The  German  agency  Das  Diakonischc 
Werk  is  coordinating  the  supply  of 
material  aid  for  the  ecumenical  program. 

Elsewhere  involving  the  country,  the 
North  American  Council  of  the  World 
Alliance  of  Reformed  Churches  has 
asked  for  US  recognition  of  Bangladesh. 


It  is  believed  to  be  the  first  request 
of  its  kind  from  an  American  church 
organization.   In  the  message  to  President 
Nixon,  the  Council  noted  its  displeasure 
with  the  Administration's  handling  of 
US  policy  on  the  Pakistan-India  war. 

Furthermore,  two  members  of  the 
American  Baptist  Foreign  Mission  Soci- 
ety and  an  independent  American  ob- 
server protested  from  their  posts  in  India 
the  policies  of  the  US  government  on 
India. 

One  of  them  observed  that  it  may  take 
years  for  American  missionaries  to  re- 
store the  goodwill  that  had  been  built  up 
over  more  than  a  century  of  service  to 
the  people  of  India. 

One  Bangladesh  official  has  said  that 
the  new  nation  —  the  world's  139th 
independent  nation  —  intends  to  be  a 
secular  country,  though  it  has  the  second 
largest  Muslim  population  in  the  world. 
He  said  the  nation  will  pursue  "democ- 
racy, socialism,  and  equal  opportunity  for 
all,  irrespective  of  religion  or  caste." 

Protestant,  Catholic  churches 
intercede  in  Ireland  conflict 

Protestant  and  Roman  Catholic  churches 
in  Northern  Ireland,  and  groups  outside 
the  country  as  well,  have  played  a  greater 
role  than  is  generally  conceded  in 
preventing  total  civil  war. 

Andrew  Weir,  general  secretary  of  the 
Presbyterian  Church  in  Ireland,  reported 
that  Catholic,  Anglican,  Presbyterian 
and  Methodist  leaders  have  maintained 
regular  contacts  during  the  months  of 
turmoil  and  periodically  issued  joint 
appeals  for  peace,  including  rejection  of 
violence  and  concern  for  justice. 

At  the  official  level  the  Irish  Council 
of  Churches  and  the  Irish  Catholic 
hierarchy  have  named  a  joint  group  on 
reconciliation. 

A  joint  organization  composed  of 
top-ranking  personnel  from  the  World 
Council  of  churches  and  the  Vatican  is 
making  a  strong  effort  to  bring  Catholic 
and  Protestant  leaders  together  in 
Ireland  for  peace  talks. 

Informal,  behind  the  scenes  peace 
negotiation  promotion  has  been  carried 
out  by  the  Committee  on  Society,  Devel- 
opment and  Peace,  a  joint  venture  of  the 
WCC  and  the  Pontifical  Commission  for 
Justice  and  Peace  in  Geneva. 


Interreligious  committees  in  the  US 
have  been  proposed  to  develop  greater 
communication  and  correspondence  with 
clergy  and  laymen  in  Northern  Ireland. 

"Seminaries,  congregations,  and  uni- 
versity religious  groups  can  and  should 
exert  what  influence  they  can  for  a 
reconciliation  among  the  stricken  reli- 
gious groups  of  the  unhappy  communities 
of  Northern  Ireland,"  said  Dr.  Dennis 
Clark,  of  Chestnut  Hill  College,  a  Roman 
Catholic  institution  in  Philadelphia. 

In  Ireland,  Presbyterian  Mr.  Weir  said, 
"the  main  contribution  of  the  church, 
however,  has  been  in  the  continuing 
witness  of  so  many  clergy  and  laity  in 
their  own  parishes." 

Leaders  of  youth  ministries,  he  notes, 
have  been  particularly  active  in  building 
respect  between  Protestant  and  Catholic 
communities,  a  work  also  carried  out 
by  university  chaplains.    Camping 
programs  have  been  set  up  for  teen-agers 
from  troubled  Protestant  and  Catholic 
areas. 

"It  is  not  always  easy  seeing  where 
church  action  ends  and  joint  community 
action  begins,"  Mr.  Weir  concludes. 

While  the  war's  origins  are  more  than 
religious,  much  of  it  begins  there,  and  — 
possibly  and  prayerfully  —  may  be  an 
opening  for  concluding  the  conflict. 


6     MESSENGER    4-1-72 


Creative  worship  brings 
religion  to  the  marketplace 

Mary  Ann  Hylton  of  Frederick,  Md., 
filed  this  report  of  a  recent  experience: 
I  edged  through  the  crowded  mall  of 
afternoon  shoppers  to  the  sound  of  a 
familiar  gospel  song,  accompanied  by 
spirited  singing  and  clapping.   Ahead  I 
spotted  a  happy-faced  clown  with  a  sad- 
faced  friend,  passing  out  buttons  and 
balloons  to  everyone  around.    I  had 
found  the  Worship  Fair. 

Bringing  the  message  of  the  church  to 
the  marketplace  were  13  denominations 
of  the  Columbia,  Md.,  Cooperative 
Ministry,  among  them  the  Church  of  the 
Brethren-United  Church  of  Christ 
sponsored  Oakland  Mills  Uniting 
Church. 

Displays  and  demonstrations  empha- 
sized what  can  be  done  to  involve  church 
members  in  creative  worship  experiences. 
Handcrafted  crosses  and  communion 
sets,  handmade  vestments  and  colorful 
banners  were  displayed.    One  music-lov- 
ing family  demonstrated  the  making  of 
simple  tonal  instruments.   Elsewhere  were 
banner-making  and  a  potter  working  at 
his  wheel. 

Members  of  one  church  group  circu- 
lated among  the  people,  giving  away 
copies  of  the  New  Testament  to  those 
who  would  take  them. 

The  most  grateful  recipients  of  the 
books  seemed  to  be  a  group  of  inner-city 
children,  "adopted"  for  the  weekend 
from  their  school  in  downtown  Baltimore 
by  the  Oakland  Mills  Uniting  Church. 
Jean  Rodes,  the  pastor's  wife,  is  a  music 
teacher  in  the  all-black  school. 

Instrumental  and  vocal  groups  offered 
a  variety  of  religious  music  from  gospel 
singing  around  the  piano,  to  guitar-led 
folk  songs  and  anthem-singing,  black- 
robed  choir  members. 

The  Worship  Fair  brought  home  the 
feeling  that  a  religious  gathering  can  be 
a  happy  celebration,  a  creative,  colorful 
blending  of  natural  talents  and  spon- 
taneous feelings.    It  affirmed  that  religion 
in  the  marketplace  is  acceptable  and 
enjoyable,  as  evidenced  by  the  happy, 
foot-tapping  shoppers  who  jammed  the 
mall. 

For  one  day,  Christ  was  a  clown,  say- 
ing "I  Care"  in  a  new  way  to  a  market- 
place of  shoppers  and  sales  clerks. 


[La[ri]d]a[rDDDi](i 


BACK  TO   THE   BIBLE 


Church  school  students  who  lamented 


the  loss  of  the  printed  scripture  in  A  Guide  for  Biblical 
Studies  can  anticipate  the  return  of  print   texts   of  Bible 
passages  for  each  lesson  in  the  June — August  1972  issue. 
The  practice  of  including  the  Bible  passages  will  continue 
indefinitely.   A  slight  increase  in  subscription  rates 
will  become  effective  in  September  1972.   The  return  to  a 
former  practice  is  in  response  to  subscribers'  requests. 
In  a  related  development,  during  preparation  of  the 
article  in  this  issue  that  marks  the  100th  anniversary  of 
the  Uniform  Series  (page  20)  workers  in  the  historical 
library  of  the  denomination  indicated  the  archives  contain 
no  quarterlies  older  than   1890 .      Persons  willing  to  relin- 
quich  older  copies  may  write  to  the  historical  library, 
1451  Dundee  Ave.,  Elgin,  111.  60120. 


YOU'LL   WANT   TO   KNOW  THIS 


The  Association  for  the 


Arts  in  the  Church  of  the  Brethren  invites  persons  to  sub- 
mit entries  for  its  art  exhibit   at  Annual  Conference.   The 
Conference  keynote,  "Flamed  by  the  Spirit,"  provides  the 
theme  for  the  exhibit  as  well.   Entry  blanks  may  be  ob- 
tained from  MaryAnn  Hylton,  201  Fairview  Ave.,  Frederick, 
Md.  21701.   But  hurry  I   Intention  to  enter  must  be  filed 
by  April  15,  1972. 

Southern  Pennsylvania  district  executive  J.  Stanley 
Earhart  has  issued  a  call  for  a  couple  to  live  and  work 
at  a_  small    church  camp   in  the  mountains  of  south  central 
Pennsylvania.   In  addition  to  salary,  housing  and  utilities 
will  be  provided.   More  details  may  be  obtained  from  Mr. 
Earhart,  Church  of  the  Brethren  District  Office,  Box  D, 
New  Oxford,  Pa.  17350. 


AFTER   FIFTY   YEARS 


Our  congratulations  go  to 


couples  who  are  celebrating  fifty  years  of  marriage:   the 
Kenneth  Kroms ,   Cando,  N.D. ;  the  Alvin  Cartwrights ,  Cando , 
N.D.;  the  Joseph   Kauffmans ,    Freeport,  Mich.;  and  the 
Ernest  Rowes ,  North  Lima,  Ohio. 

Other  couples  observing  wedding  anniversaries  include 
Mr.    and  Mrs.    William  Pilling,    Everett,  Pa.,  51;  Mr_.    and  Mrs. 
Medford  Neher ,    Pompano,  Fla. ,  52;  the  Galen   Whi tmers ,  Mount 
Sidney,  Ohio,  53;  the  Loren  Gages ,    Pomona,  Calif.,  54;  the 
Earl   Jarboes ,   Norcatur,  Kans.,  54;  the  William  Youngs,   Po- 
mona, Calif.,  55;  Mr.  and  Mrs .    Don  Davies ,    Panora ,  Iowa, 
57;  and  the  Jra  Smi ths ,    Pomona,  Calif.,  58.   One  couple, 
the  Thomas   I.    Bowmans ,  Port  Republic,  Va. ,  marked  their 
67th  anniversary  recently. 


CONGREGATIONAL  COLLAGE 


In  Cedar  Rapids,  Iowa,  last 


month,  the  First  Baptist  Church  and  1:he  Church  of  the  Breth- 
ren  merged  after  three  years  of  cooperative  programs.   The 
terms  of  the  affiliation  include  each  congregation's  keep- 
ing its  autonomy  and  its  denominational  identity. 

The  Oakland,  Calif. ,  congregation  of  Brethren  has 
opened  its  facilities  to  a  Spanish-speaking  church.  El 
Calvaria  Iglesia   meets  there  Sunday  evenings.  ...  Califor- 
nia's Bella   Vista   church   has  opened  a  child  care  center  in 
its  Spanish-speaking  neighborhood  in  East  Los  Angeles. 

4-1-72  MESSENGER  7 


ps©Da]D  \r(B\pm)\r'^ 


New  songs  for  new  times 


by  RONALD  E.  KEENER 


larin>  Crosby  and  William  H.  Doane 
have  had  their  day.   At  least  one  church 
musician  suggests  this  tongue-in-cheek  in 
his  concern  that  as  Crosby  and  Doane 
wrote  hymns  for  the  moods  of  their  day, 
so  we  need  new  songs  for  new  times  by 
contemporary  composers. 

Dr.  Paul  E.  Elbin  writes  in  The  Hymn 
of  the  Hymn  Society  of  America;  "I 
propose  that  the  raptured  souls  of  Fanny 
Crosby,  William  H.  Doane,  and  their 
nineteenth  century  associates  be  per- 
mitted to  'find  rest  beyond  the  river"  and 
that  we  discover  authentic  music  of 
aspiration  for  our  generation." 

Drastic  change  has  beset  religious  in- 
stitutions, yet  one  would  not  know  it 
from  our  church  music.   While  we  sing 
■■  Tis  the  Blessed  Hour  of  Prayer"  and 
"Rescue  the  Perishing"  of  Crosby-Doane, 
we  face  an  age  more  representative  in 
"We  Shall  Overcome"  and   They  Will 
Know  We  Are  Christians  by  Our  Love." 

Before  his  death  last  year,  Paul 
Halladay.  a  well-known  church  musician 
and  teacher  at  Manchester  College,  wrote 
of  the  three  Brethren  hymnals  of  this 
century,  the  1901,  1925,  1951  editions, 
"One  is  pleased  to  note  a  decrease  in  the 
number  of  stanzas  given  to  safe  arrival 
in  heaven,  desirable  as  that  may  be,  and 
an  increase  in  hymns  dealing  with  our 
responsible  living  on  earth." 

Still  today's  hymnal  offers  little  of  the 
contemporary  feeling  that  is  engendered 
with  "Go  Tell  It  on  the  Mountain,"  "He's 
Got  the  Whole  World  in  His  Hands," 
and  "Lord  of  the  Dance." 

The  study  committee  on  music  ap- 
pointed by  last  year's  Annual  Confer- 
ence, in  its  initial  meeting,  encouraged 
the  use  of  the  present  Brethren  Hymnal 
and  the  new,  often  untried  hymns  in  it. 
It  is  thinking  of  offering  the  hymnal  in 
the  future  in  an  expandable  binding  that 
would  permit  the  inclusion  of  yearly 
supplements  of  more  contemporary 
songs. 

That  churchmen  are  taking  a  new  look 


at  the  songs  they  sing  is  apparent.   Last 
year  the  Anglican  Church  of  Canada  and 
the  United  Church  of  Canada  released  a 
new  joint  hymn  book. 

One  commentary  on  the  new  book 
noted  that  ""Victorian  piety,  crinoline, 
sentiment,  sweetness,  the  glories  of  war, 
flying  angels,  death  beds,  vales  of  tears, 
and  leaning  on  the  breast  of  Jesus  are 
out,  out,  out.   Realism,  social  purpose, 
community  and  sound  theology  are  in." 

So  it  is  that  many  hymns  conjure  up 
visions  that  arc  clearly  impossible, 
destructive,  and  unreal  in  today's  world. 

Most  of  us  were  brought  up  on  the 
deceptively  simple  tune  of  "Jesus  Loves 
Me."  without  ever  fully  understanding 
the  morbid  emphasis  it  places  on  death 
and  dying  ("If  I  love  him,  when  I  die, 
he  will  take  me  home  on  high")  for  a 
small  child. 

Not  only  does  it  speak  of  a  theology 
and  imagery  that  children  don't  under- 
stand and  suggest  a  sense  of  sin  that  is 
unknown  to  a  five-year-old,  it  is  gram- 
matically inadequate.    A  new  version  has 
been  written. 

In  his  article  Paul  Elbin  lists  some  of 
the  things  wrong  with  too  many  of 
today's  hymns,  and  suggests  how  one  can 
evaluate  the  hymns  we  sing.   Today's 
hymns  contain: 

Avoidance  of  God's  call  to  "dirty" 
duty  —  in  poverty  areas,  ghettos,  slums, 
nursing  homes,  faraway  places. 

Concentration  on  the  "1"  —  not  the 
"We"  or  "Us."   Salvation  may  begin  with 
"sinners  such  as  I,"  but  it  quickly  moves 
into  the  arena  of  our  common  humanity. 

Undue  emphasis  on  the  end  of  life. 
Is  this  a  subtle  invitation  to  commit 
suicide:  "Soon  the  delightful  day  will 
come,  when  my  dear  Lord  will  bring  me 
home"? 

Royal  terms  for  God  more  appropriate 
for  the  age  of  kings  than  for  this 
democratic  era.    Jesus  did  not  choose 
"King"  as  his  favorite  term  for  God. 

Misplaced  emphasis  on  the  trinity  not 
in  keeping  either  with  the  New  Testament 
or  with  modern  religious  thought. 

Acceptance  of  angel  in  a  manner  con- 
fusing to  modern  people. 


Offensive  imagery.    Is  this  gruesome 
image  necessary:  "There  is  a  fountain 
filled  with  blood,  drawn  from  Emanuel's 
veins"? 

Cheap  musical  idiom  and  doggerel 
verse. 

Everything  that  is  old  is  not  wrong, 
of  course,  nor  is  everything  that  is  new  or 
contemporary  right.  While  one  cannot  — 
or  should  not  —  deny  the  validity  of 
the  folk  idiom  as  one  form  of  contempo- 
rary religious  expression,  not  everything 
that  is  done  with  guitar  and  drums  should 
make  the  religious  scene. 

"Much  that  is  today  called  folk  music 
is  misnamed,"  Paul  Halladay  has  said. 
"There  are  those  who,  wishing  to  cash 
in  on  the  good  name  of  the  genuine 
article  contribute  verses  and  tunes  of  an 
earthy  character,  perform  them  in  an 
unskilled  and  everyday  manner  and  then 
call  it  folk  music.   This  is  inaccurate  and 
is  unjustifiable  for  use  in  public  worship. 
I  hold  that  folk  music  deserves  to  live 
only  when  it  retains  its  unstudied,  artless 
character  and  is  performed  with  artful 
skill." 

Jazz,  the  dance,  new  instruments 
require  careful  introduction  to  the 
Brethren  worshiper,  Sylvia  Weaver, 
senior  choir  director  of  the  York  Center 
Church  of  the  Brethren,  Lombard,  111., 
says. 

"Perhaps  the  main  challenge  is  tasteful 
incorporation  of  the  new  forms  so  that 
ihcy  may  be  meaningful  aids  to  the  actual 
worship,"  she  concludes. 

Today's  fast  moving  world  calls  for 
new  forms  of  worship  and  celebration. 
The  church  needs  to  keep  pace,  if  only 
to  prevent  the  lament  of  such  a  church 
member  who  wrote  the  following: 

In  unison  we  rise  and  stand  and  wish 
that  we  were  sitting; 

And  listen  to  the  music  start  and  wish 
that  it  were  quitting. 

We  pass  our  hymnal  to  a  guest  or  fake 
a  smoker's  cough; 

We  drop  our  pencils,  lose  our  gloves, 
take  our  gla.^ses  off. 

We  move  our  lips  to  keep  in  style 
emitting  awkward  bleats; 

And  when  the  last  Amen  is  sung  sink 
gladly  in  our  seats. 

Oh,  Lord  who  hearest  every  prayer 
and  savest  us  from  foes, 

Deliver  now  thy  little  flock  from  all 
these  hymns  nobody  knows.    □ 


8      MESSENGER    4-1-72 


Jesus  Loves  You." 

"Jesus  Is  Coming  Soon." 

"Do  You  Know  Jesus?" 

Many  church  youth  have  become 
weary  with  dull,  boring  worship  services. 
At  the  same  time  many  youth  outside 
the  church  have  given  up  on  the  false 
Utopian  promises  of  drugs  and  free  love. 
Young  people  were  ready  for  the  Jesus 
Movement  which  has  burgeoned  in  the 
last  two  years. 

Not  long  ago  youth  inside  and  outside 
the  church  were  caught  in  confusion  and 
turmoil,  fear  and  guilt,  anger  and  vio- 
lence, hopelessness  and  despair.   Today 
the  same  youth  have  found  something  to 
hang  onto,  something  to  stabilize  their 
lives  and  give  them  direction.    Many  of 
them  now  have  answers;  some  of  them 
have  "the  only  answers,"  so  certain  are 
they  about  their  beliefs. 

Young  people,  inside  and  outside  the 
church,  may  have  become  the  evangelists 
of  the  early  70s.   Of  course,  they  enjoyed 
enormous  influence  in  recent  years  upon 
all  of  society.   Their  language,  their 
music,  their  clothing  styles,  and  even 
their  psychedelic  way  of  living  have 
created  patterns  for  much  of  the  adult 
world.   For  television  commercials  to 
pick  up  on  the  hard  rock  sounds  of  the 
youth  culture  is  understandable.   But 
for  parents  to  follow  their  long-haired 
sons  and  daughters  to  their  Jesus  festivals 
and  find  themselves  committing  their 
lives  to  Christ  as  Savior  and  Lord  is 
indeed  startling. 

Within  the  Church  of  the  Brethren, 


from  Lititz,  Pennsylvania,  to  Lindsay, 
California,  youth  are  singing  their 
praises  to  Jesus,  and  clapping  their  hands 
in  joyful  religious  ecstacy  in  a  way  that 
hasn't  been  seen  in  our  church  before. 
When  the  youth  of  Northern  Indiana  get 
together  to  sing  and  witness,  you  get  the 
feeling  that  "the  ole  ark's  a-movering." 
The  spirit  is  moving.  There's  life,  vital- 
ity, and  excitement.   Perhaps  there's  also 
danger,  something  to  be  cautious  about, 
something  to  fear!   Some  people  think  so. 

Returning  from  the  Jesus  rallies,  and 
inspired  by  their  new  religious  experi- 
ences, the  youth  seem  to  say,  "We've 
been  to  the  mountain  top.  We  have  made 
our  commitment.   We  will  follow  our 
spiritual  quest,  with  or  without  the 
church." 


Ma 


any  parents  and  pastors  are  a  little 
bewildered  by  what  is  happening.  The 
impatient  youth  have  diflRculty  under- 
standing or  accepting  the  reluctant  atti- 
tudes of  the  adults.   The  young,  happy, 
expressive  Christians  at  National  Youth 
Conference,  for  instance,  were  almost 
afraid  to  return  to  their  home  churches. 
"They  won't  understand.   They'll  turn  us 
off  or  put  us  down.   How  can  we  let  the 
adults  know  this  is  for  real  with  us?" 

Not  all  the  youth  within  the  Church  of 
the  Brethren  are  caught  up  in  the  Jesus 
movement.  Many  disagree  with  the  the- 
ology and  with  the  movement's  style  of 
worshiping  and  witnessing.   But  where 
church  youth  groups  are  most  alive  and 
exciting,  usually  there  is  strong  evidence 
of  the  Jesus  movement's  fundamentalism. 


For  many  adults,  parents  and  pastors 
alike,  the  thought  seems  to  be,  "Oh, 
no,  not  this  again.   Isn't  this  the  same  old 
simplistic  fundamentalism  which  we 
struggled  with  across  the  last  30  years? 
Must  we  go  through  all  this  again?" 

Yes,  for  the  most  part,  it  is  approxi- 
mately the  same  brand  of  fundamental- 
ism.  The  emphasis  on  the  "fundamental 
truths,"  the  view  of  the  Bible  as  "a  di- 
vinely inspired,  inerrant,  every-word-is- 
God's-message-to-me  guidebook  for  all 
matters  of  faith  and  life"  are  familiar  to 
most  Christian  adults. 

This  kind  of  fundamentalism  is  very 
attractive.   It  provides  concise,  in-focus 
answers  for  their  perplexing  questions. 
Its  easy-to-grasp  handles  are  appealing  to 
people  who  for  a  long  time  have  been 
groping  and  hoping  for  something  secure 
and  solid.   The  four  spiritual  laws  give 
the  step-by-step  instructions  that  anyone 
can  follow. 

Dealing  with  the  theology  of  this  new 
brand  of  the  old  fundamentalism  is  a 
task  which  the  churches  will  have  to  face. 
And  it's  a  little  difficult  to  criticize  the 
Jesus  movement  in  light  of  its  glaring 
accomplishments. 

"  'At  least  they're  not  on  drugs'  —  so 
says  a  nun  in  Milwaukee  who  criticizes 
their  simplistic  theology  but  respects  their 
strict  morality.    'At  least  they're  not  on 
drugs,'  echoes  a  Jewish  psychiatrist  in 
Philadelphia  who  considers  them  an 
infantile  escape  from  the  problems  of  the 
real  world  but  prefers  them  to  the  acid 
heads  he  has  committed  to  the  state 
hospital.    'At  least  they're  not  on  drugs,' 
repeats  a  suburban  Chicago  mother 


Evangelism  and  Youth: 

The  Gospel  BUtz' 


by  Matthew  M.  Meyer 


4-1-72    MESSENGER     9 


deeply  disappointed  by  her  eighteen-year- 
old  daughters  fanatic  devotion  to  soul- 
winning  activities  but  relieved  that  she  is 
no  longer  experimenting  with  drugs  and 
sex"  {Jesus  Trip,  by  Lowell  D.  Streiker, 
Abingdon  1971). 

Some  of  the  crunch  in  the  church 
occurs  when  these  effervescent  Christians 
bring  "the  gospel  blitz"  back  to  their 
local  sanctuaries  and  expect  the  pastor  to 
provide  for  the  same  kind  of  emotional 
experiences  they  have  had  at  the  Jesus 
rallies.   When  these  youth  encounter  a 
cool  reception  from  the  more  sedate 
contingents  of  their  congregations,  they 
are  likely  to  become  impatient,  discour- 
aged, and,  perhaps,  tempted  to  leave  the 
church. 

Outside  the  church  it  appears  that  the 
Jesus  movement  has  crested.   Some  say 
it  is  on  a  rapid  decline.   Jon  Buckle, 
managing  editor  of  the  Hollywood  Free 
Paper,  a  Jesus-people  paper  claiming  a 
one-million  circulation,  recognizes  a 
healthy  change.    He  says  that  the 
Madison  Avenue  aspect  of  the  movement 
has  faded  —  the  glitter  and  gloss,  the 
buttons  and  stickers,  the  excessive  media 
coverage.   He  welcomes  this  because  it 
provides  a  better  setting  for  working  with 
seriously  committed  followers  of  Christ. 

And  there  are  many  disillusioned 
youth  who  are  Jesus-movement  dropouts. 
Ross  Greek,  a  veteran  minister  of  the 
Sunset  Strip  who  never  was  verv- 
impressed  with  the  Jesus  movement  in 
the  first  place,  says  that  many  youth  drop 
out  within  six  months,  revert  to  their  old 
patterns  and  styles  of  living,  and  then 
are  in  deeper  depression,  despair,  and 
guilt  than  before.   The  bright  and  shining 
promises  of  the  Jesus  group  fade  when 
individuals  find  themselves  too  human  to 
live  up  to  the  purist  standards  of 
perfection. 

The  word  overdose  is  often  shortened 
to  OD.   Someone,  recalling  his  earlier 
dietary  and  religious  experiences,  ex- 
claimed, "I  ODed  on  peanut  butter  at  the 
age  of  ten  and  fundamentalism  at  the 
age  of  twelve  and  I  haven't  been  able  to 
stand  the  taste  of  either  one  since." 

Is  it  possible  for  people  to  overdose  on 
Jesus,  to  overdose  on  the  gospel,  to 
overdose  on  the  Bible?   An  overdose 
usually  means  life  has  been  endangered, 
perhaps  destroyed.   Yes,  an  overdose  is 
possible,  even  on  something  as  good  and 


right  as  the  Bible  and  Jesus.  If  loyalty 
becomes  fanaticism  to  the  point  of 
obscuring  the  vision,  or  distorting  reason 
and  common  sense,  or  causing  wholesale 
condemnation  of  all  who  differ  from 
us  —  then  it  becomes  self-destructive. 
These  are  the  symptoms  of  a  gospel 
overdose. 

When  someone  cannot  speak  one 
sentence  without  swearing,  it  seems  they 
have  OD'ed  on  profanity.   When  some- 
one cannot  speak  one  sentence  without 
bringing  Jesus  into  it,  it  seems  they  have 
OD'ed  on  Jesus. 

The  first  time  you  hear  the  switch- 
board operator  at  the  Hollywood  Free 
Paper  answer  the  phone  with  "Jesus 
Loves  You,"  instead  of  "Hello"  or  "Good 
Morning,"  it's  intriguing.   The  tenth  time 
is  boring,  and  the  twentieth  time  it 
seems  almost  profane.   Glibly  tossing 
around  sacred  words,  either  as  a  tool  for 
pressure  or  as  a  badge  of  righteous 
achievement,  seems  improper,  if  not  an 
act  of  desecration. 

It  is  possible  to  expound  the  gospel  in 
such  a  way  that  the  whole  thing  becomes 
nauseous  to  the  listeners.   Sometimes  this 
means  the  speaker  has  been  too  pushy 
and  insistent  in  his  attempt  to  get  his 
hearers  to  do  his  bidding,  like  the  person 
who  told  the  crowd  at  a  Jesus  People 
rally,  "Get  saved  or  you're  going  to  hell." 
Sometimes  being  OD'ed  means  dismissing 
all  of  the  world's  problems  as  being 
beyond  our  concern  ("Jesus  is  coming 
soon  —  leave  it  to  Jesus"). 


Ihc  youth  are  a  huge,  available  task 
force  eager  and  ready  to  serve  the  Chris- 
tian cause.    Most  young  people  are 
hungry  for  spiritual  food.   They  are 
longing  for  the  Christian  message.   They 
are  open  to  Bible  teaching  and  inter- 
pretation.  They  are  willing  to  make 
heavy  life  commitments.   And  they  are 
especially  capable  in  sharing  their  faith 
with  others,  free  from  the  faith-sharing 
hangups  of  their  ciders. 

Can  the  church  adequately  respond  to 
this  tremendous  opportunity?   Can  the 
church  use  this  mighty  army  camping  on 
its  doorstep?   The  answer  can  be  "yes"! 
The  following  suggestions  are  made  with 
that  goal  in  mind. 

1.    Communicate  with  the  "Jesus 
People,"  both  mside  and  outside  the 


church.    The  Jesus  people  need  the 
church,  and  the  church  needs  the  "Jesus 
People."   Include  in  the  corporate  wor- 
ship experiences  faith-sharing  oppor- 
tunities from  the  various  elements  within 
the  church.   Publicly  thank  God  for 
the  variety. 

2.  Teach,  preach,  and  interpret. 
Youth  are  eager  for  Bible  study  sessions. 
Present  the  gospel  boldly  with  a  fervent 
spirit  and  a  mature  interpretation. 

3.  Confront,  challenge,  and  invite! 
The  youth  are  willing  to  respond  to  a 
challenge  for  commitment,  especially  if 
they  sense  the  person  presenting  the 
challenge  really  believes  what  he's  saying. 
Bland  acceptance  is  not  enough.   Conver- 
sion and  commitment  seldom  occur  with- 
out a  confrontation  and  challenge. 

4.  Adults:  Make  room  for  youth. 
The  youth  have  a  lot  to  give  and  they  are 
eager  to  give  it!  Request  their  help  on 
worship  planning  groups  and  on  church 
program  committees.  Work  with  them, 
developing  mutual  respect  and  growing 
together  in  Christ. 

5.  Youth:  Give  adults  a  chance  (again 
and  again}.    Be  patient,  but  keep  the 
pressure  on.   Don't  let  closed  doors  re- 
main closed.   Your  gift  is  urgently 
needed  by  the  church,  even  if  sometimes 
the  church  doesn't  seem  to  realize  it.   Try 
to  understand  and  respect  the  feelings 
and  viewpoints  of  adults.    For  them 
change  is  often  frightening.   Quick 
change  can  be  unbearable.   But  change  in 
a  setting  of  trust  is  acceptable  and  often 
cherished.   Many  adults  are  bored  too. 
They  usually  want  change  almost  as 
much  as  you  do. 

Respect  the  power  that  you  have.   You 
have  enormous  power.   Use  it  but  don't 
abuse  it.   I  don't  know  any  pastor  or 
church  moderator  who  wouldn't  be 
impressed  and  influenced  by  a  delegation 
of  youth  who  come  to  set  up  an  ap- 
pointment to  share  concerns  and  make 
suggestions  regarding  the  program  and 
policies  of  the  church. 

The  Church  of  the  Brethren  is  richly 
blessed  with  thousands  of  talented, 
spirited  youth.   The  awesome  power  need 
not  be  feared  or  fought,  but  rather 
affirmed,  consecrated,  and  used  to  the 
glory  of  God  and  the  blessing  of  the 
Church  of  the  Brethren.   The  70s  are 
bound  to  be  exciting  years  for  the  church 
—  and  that's  putting  it  mildly.    □ 


y 


10     MESSENGER    4-1-72 


The  Ninth  Hour  J 

Luke  23:44-49 

It  is  a  time  to  be  afraid. 

See  how  the  sky  drops  its  face, 
how  clouds  knit  their  brows. 
The  hills  hide  any  sign  of  kindness 
and  the  clustering  darkness  frowns 
even  though  it  is  only  midafternoon. 


A 


\V 


.\. 


O  black,  silent  sky, 

what  omens  do  you  carry? 

When  will  the  thunder  break 

and  release  the  tension 

of  apprehension  and  anxiety? 


And  where  has  the  sun  gone? 

Is  the  hero  of  the  sky  hiding  somewhere, 

afraid  to  stride  again  boldly 

across  the  burning  heavens 

from  his  rising  to  his  setting?  ^ 

It  is  a  time  to  be  afraid. 

Heaven  lowers  its  burden  on  the  earth 
while  menacing  shadows  search  out 
all  the  city's  streets 
announcing  the  presence  of  fear. 


Listen  ,.  ^ 
^  to.the 

Sunrise 


Earth  Tremors 
Matthew  27:51-53 

It  is  a  time  to  be  anxious. 


Even  the  earth  trembles. 

Its  surface  shivers  and  shakes. 

The  waters  shimmer. 

The  forest  slips, 

rocks  split  apart, 

streets  divide, 

crevices  crack  in  a  country  road, 

buildings  totter, 

curtains  tear, 

children  whimper, 

and  mothers  cry  in  terror. 

Surely  God  himself  is  shaken. 

Has  he  now  forsaken  us? 

The  world  seems  unbalanced. 

There  is  a  darkness  at  noon 

and  a  strange  brightness  at  midnight. 

Someone  nearby  whispers, 

"What  if  God  is  dying,  or  already  dead?" 

The  thought  unnerves  me 

even  more  than  the  fear  of  the  dark 

or  the  unsettling  shaking  of  the  earth. 

I  listen  to  a  new  lament 
like  the  sighing  and  singing 
of  the  daughters  of  Jerusalem 
who  even  now,  this  dark  day, 
weep  for  themselves 
and  for  their  children: 


1 


Lament  of  a  Contemporary 
Luke  23:26-30 

You  know  how  it  is  now  . . . 

Tlie  judge  on  tiie  bencli  lias  been  indicted. 

The  maimers  of  laws  bend  them  to  their  own  advantage. 

The  guardians  of  the  peace  collaborate 

with  those  who  threaten. 
There  is  murder  in  broad  daylight 

and  no  witnesses  will  testify. 
A  woman  is  attacked  but  no  one  heeds  her  cry. 
The  innocent  pay  while  the  transgressor  goes  free. 
The  young  are  restless,  impatient  with  a  world 

they  did  not  choose. 
Public  words  speak  of  peace, 

but  secret  papers  rattle  with  schemes  of  violence. 
The  casualties  of  warmaking  are  no  longer  only 

on  the  field  of  battle. 
The  blood-letting  has  come  home  to  us 

and  we  are  neighbors  to  our  victims. 
The  enemy  looks  at  us  from  a  mirror, 

but  we  continue  to  bomb  the  fields  of  our  friends. 
Nor  has  the  earth  escaped  the  pollution  of  our  spirit. 
We  have  alienated  a  generation  of  the  living. 

And  we  prescribe  a  barren  world 

for  generations  yet  unborn. 

You  know  how  it  is  now  . . . 

Once  we  followed  leaders 

but  now  we  must  choose  among  images. 
Once  we  could  speak  face  to  face 

but  now  we  respond  to  lines  on  a  screen. 
Once  we  gathered  to  hear  the  songs  of  our  tradition, 

but  now  we  are  lonely  listeners 

missing  each  other's  voices  in  the  dark. 
Once  we  knew  the  warm  ties  of  family, 

but  now  we  are  bitter  and  hungry  for  love. 
Once  we  marveled  at  the  miracle  of  creation, 

but  now  we  have  lost  the  picture  of  a  God  who  lives 

and  moves  in  a  world  he  made. 

There  were  darknesses  before, 
but  now  the  sun  is  so  overcast 
it  is  difficult  any  longer  to  see 
the  silhouette  of  three  black  crosses 
on  a  hill  —  and  the  hill  is  so  far  away. 


t  ♦ 


,W'tift^4 


There  Is  No  Out                                            ^^B, 
Ecclesiastes  1:3-9                                                       |H 

So,  1  run  here  and  away                                                   fl 
among  strangers  and  friends                                            mm 
hoping  they  will  reassure  me.                                           9 
1  look  for  someone  to  say,                                                    " 

"Do  not  fear,  do  not  fly, 

the  sun  also  rises,  darkness  must  go, 

after  one  day,  a  second  day,  a  third  day 

God  will  return,  and  love  will  reign  ..." 

But  so  many  say,  "No, 

this  midnight  is  forever. 

The  only  light  is  at  the  end  of  the  establishment. 

The  only  order  is  anarchy. 

The  only  meaning  is  the  reality  of  misery."          ^^^ 
They  quench  their  fears  with  anger.                          ^^H 
They  answer  anxiety  with  resentment.                       ^^^B 
They  have  only  a  hell  and  no  hope  of  heaven,                 ^H 
and  they  wearily  advocate                                               T^t 
ingenious  ways                                                                ^H 
of  dropping  out,                                                               ^^H 
copping  out,                                                                     ^M 
opting  out.                                                                           ^M 
But  there  is  no  out.                                                          ^| 

•  •*     *     *     •     ^ 
^*     *     *     *     • 

•  •     *     •     •     ^ 
_^*     *     •     *     • 

•  •     •     *     *     ^ 
^*     •     •     *     • 

•  *     •     •     •     ^ 
*     •     •     *     • 

•  •     •     *     •     Ik 

4^i^A 

^■iipi 

If  God  Is  Dead 
Luke  23:50-56 


If  God  is  dead, 

overcome  by  the  evil 

he  might  have  prevented  but  did  not  — 

If  God  is  dead, 

rejected  by  the  persons  he  loved, 

tried  and  sentenced  in  the  name  of  religion, 

crucified  because  he  is  a  threat  to  security, 

tormented  because  the  world  refuses  his  kingdom  ■ 


If  God  is  dead  — 

then  the  deepening  darkness  is  explainable 

and  the  coldness  of  the  silent  earth 

is  appropriate. 

If  God  is  dead, 

let  us  at  least  bury  him  in  a  lovely  garden 

and  seal  his  tomb  for  the  duration; 

for  it  will  be  a  long  hard  winter, 

and  the  Sabbath  will  come  and  go  without  any  sound 

if  God  is  dead. 


If. 


f/.f 


N/ 


X0.^ 


■.':^<A 


<*&j 


■  <f* 


V^A 


Interruptions  in  the  Silence 
John  19:38-42 


Listen  to  tlie  Sunrise 
Matthew  28:1-6 

Listen  to  the  sunrise. 

Surely  you  must  hear  clouds  moving 

when  canyons  split  and  open  to  the  sun. 

Listen  to  the  sunrise. 

Be  sensitive  to  stones 

shaken  by  the  daybreal<. 

One  rumble  of  the  dawn 

can  root  a  rock  and  start  it  rolling, 

picking  up  pieces  of  thunder  on  its  way. 


y^  . 


I 


/ 


f~  J 


i 


No  night  is  ever  total. 

Somewhere  a  candle  flames, 

flickers,  sputters,  steadies, 

beaming  ever-widening  waves  of  timid  light 

into  surprising  circumferences. 


Or  here  and  there 

a  restless  sleeper  pulls  back 

curtains  draping  blackness 

and  looks  tentatively  into  the  ebony 

dome  of  night,  inquiring  about  stars. 


The  distant  suns,  away  by  years,  are  there. 

Like  the  pricking  of  pin  points, 

one  by  one  they  communicate  light 

while  drawing  blood. 

So  intimations  of  life  break 

into  the  most  solemn  wake 

for  the  dead. 

If  you  listen,  you  know. 

Thin  reedy  sounds,  like  distant  flutes, 

interrupt  the  heaviest  silence. 

And  who  can  number  the  seeds 
that  sleep  beneath  the  snow? 


■iiiliiJft_^! 


Listen  to  the  sunrise. 
Listen  to  the  sharp,  bright  morning. 
Listen  to  the  first  and  glorious  day. 
Listen  to  the  sound  of  a  heartbeat 

announcing  in  the  womb  of  winter 

that  out  of  darkness, 

out  of  dying, 

out  of  midnight, 

out  of  sorrow  and  travail 
God  is  bringing  light  to  life, 
God  is  bringing  life  to  light 
Listen  to  the  sunrise. 
Listen  to  the  first  and  glorious  day. 


Flower  in  the  Rock 
Luke  24:1-5 

From  out  that  hostile  stone 

I  least  expected  life  to  come. 

But  there,  impossibly,  blooms  one  fragile  flower. 

Against  all  arguments  a  flower  flames 

where  reasonably  it  should  not  be, 

barricading  tombs  with  beauty. 

Must  God  waste  all  his  miracles 

on  pessimists  and  doubters  just  like  me? 

I  could  trample  and  crush  that  flower, 

dismember  it,  chill  it  with  unconcern, 

yet  there  it  is, 

blooming  as  trustingly 

as  if  all  heaven  sustained  it 

and  verified  its  joy. 

Yes,  there  one  flower  blooms, 

earth-rooted,  opening  to  the  sky  — 

and  where  am  I? 


L 


Bird  Flight 

Matthew  6:26-32 

Watching  birds  in  flight 

is  listening  to  a  language 

no  one  yet  has  learned  to  read. 

They  carve  wild  patterns  from  each  sky 

with  every  swerve,  whip,  glide,  or  dive. 

Their  winged  ways  curve  gently 

like  the  flow  of  poetry 

and  they  speak  of  faith 

such  as  an  earth-bound  creature 

seldom  knows. 

They  trust  in  currents  felt 

but  never  seen, 

invisibly  available  to  wings. 

I  tremble  at  small  heights. 

So  heavy  is  my  heart 

that  gravity  inclines  me  toward  the  grave. 

But  birds  are  risen,  free. 

Released  in  space  they  track  new  orbits, 

circumscribe  expanding  arcs, 

and  weave  their  wonder  into  skies. 

Watching  them  in  flight 

even  I  can  trace 

the  moving  of  God's  grace. 


Every  Time  a  Child 

Isaiah  9:2-7;  Matthew  18:13-15 

Every  time  a  child  is  born, 

death  yields  a  fraction  of  its  power. 
Every  time  a  baby  cries, 

despair  has  less  to  say  to  me. 
Every  time  a  mother  speaks  her  lullaby, 

faith  looks  up  from  faltering. 
Every  step  a  child  takes  for  the  first  time 

opens  a  highway  through  the  heart's  jungle. 
Every  word  a  child  speaks  for  the  first  time 

starts  a  shout  to  waken  men  from  slumber. 
Every  hand  a  child  waves  in  innocent  delight 

offers  an  invitation  to  tomorrow. 
Every  time  a  child  smiles  back  at  God. 

I  take  courage. 

Death  may  be  responsible  for  endings. 

It  has  no  victory. 


Walking  in  the  Resurrection 

1  Corinthians  15:57-58;  Acts  3:1-8;  Luke  24:28-35 

His  friends  were  reluctant  conscripts  for  the 

ministry  of  death,  but  instead  he  said  Yes  to  life  so 
firmly  he  went  to  prison  and  so  gently  that 
the  judge  was  moved.  He  still  endures  mild 
crucifixions,  but  he  spreads  eternity  wherever 
he  walks  . . , 

She  never  saw  them  —  those  impossible  pupils  —  after 
they  matured  enough  to  discover  they  loved  her, 
but  the  values  she  lived  became  a  part  of  their 
heritage.  Unmarried,  alone,  in  weakening  health, 
she  is  half-forgotten  by  the  generations 
she  nursed  into  adulthood. 

Shy,  timid,  sometimes  fearful,  a  young  mother  is 
the  one  who  cared  enough  to  write  a  public  letter, 
to  speak  at  town  meeting,  to  answer 
threatening  phone  calls,  to  risk  her  leisure,  to 
disturb  someone's  evil  peace.  God  helping  her, 
she  can  do  no  other. 

The  outcasts  call  him  their  friend,  and  he  hardly 
knows  why  he  lets  them  find  him,  for  they  have 
shaded  his  reputation.  But  he  remembers  the  day 
a  Christ-figure  touched  him  and  turned  him 
around.  There  is  a  joy  in  his  limp  that  comes  from 
walking  in  the  resurrection. 

Amazing  is  the  word  for  sinners  like  you  and 
me  who  might  still  be  hollow  pillars  uphold- 
ing nothing  much  but  who  have  been  touched 
by  the  grace  of  God  and  filled  with  a  new  wine 
of  the  Spirit.  Come,  stumble  with  us  into  his  kingdom. 


^f///m\imM 


God's  Moment  Has  Come 
2  Corinthians  5:14-19 

It  is  time  to  awaken. 

There  is  a  fire  in  the  sky. 

High  over  eastern  horizons 

rises  the  amber  flame 

that  will  flood  the  world  with  light. 

Awake  and  see  the  marvel  of  morning. 
Reach  up  and  touch  the  transformation. 
There  is  a  new  radiance,  an  electrifying  energy. 
You  can  hear  the  sunrise  break  into  alleluias. 


God's  moment  has  come. 

This  is  the  first  day  of  the  week, 

the  first  day  of  a  hundred  new  lives, 

the  first  day  of  a  new  order  and  a  new  age. 

The  time  of  God's  visitation 

is  the  time  of  our  liberation. 

Listen  to  the  sunrise. 

Listen  to  the  sharp,  bright  morning. 

Listen  to  the  first  and  glorious  day. 

God  is  bringing  light  to  life. 

God  is  bringing  life  to  light. 

Listen  to  the  sunrise,  and  rejoice! 


text  by  Kenneth  I.  Morse 

graphics  by  Janie  &  Lindsay  Russell 


It  is  a  most  humbling  experience  to  see 
one's  nation  as  it  looks  through  the  eyes 
of  women  from  around  the  world. 

We  sat  together  in  a  small  room  — 
perhaps  sixty  of  us  representing  seventeen 
countries  and  several  religious  faiths  • — 
and  introduced  ourselves  by  stating  some 
of  the  reasons  he  had  become  a  part 
of  a  women's  workshop  on  peace 
building. 

I  can't  remember  names:  I'll  never 
forget  faces  and  feelings.    A  young 
woman  from  Mexico  told  us,  "I  have 
been  a  member  of  the  Communist  party 
in  Mexico  but  I  don't  agree  with  that. 
I'm  looking  for  another  way." 

A  gray-haired  Catholic  sister  re- 
minded us,  "As  each  of  us  takes  thirty  or 
sixty  seconds  to  introduce  ourselves, 
several  more  people  have  died  in  the 
Indochina  War.    How  much  longer?" 

A  most  intense  Filipino  nearly  ex- 
ploded to  us,  "Have  you  wondered  what 
happens  to  the  extra  weapons  no  longer 
needed  in  Vietnam  as  you  "wind  down' 
the  war?  Those  guns  are  being  sent  to 
the  Philippines!    Nobody  asked  us  —  but 
we're  getting  them.   And  we  don't  want 
them!" 

A  native  Indian  woman,  now  teaching 
Gandhian  methods  in  this  country,  re- 
minded us,  "Modern  weapons  are  blind 
weapons;  there  are  no  war  heroes. 
Humans  are  slaves  to  their  weapons.   We 
must  live  together  or  perish.    We  are 
coerced  into  that  awareness  rather  than 
entering  it  joyfully.    Death,  instead  of 
being  a  part  of  life,  has  become  a  prob- 
lem of  life.  We  are  making  death,  instead 
of  letting  it  happen." 

An  Indian  American,  working  with  her 
people  in  Oklahoma,  observed,  "I  don't 


see  how  we  can  tell  everybody  else  how 
they  ought  to  act.   We  haven't  learned 
to  behave  ourselves  very  well  right  here 
at  home." 

"Some  Americans  are  almost  overcome 
by  guilt  because  of  this  war,"  commented 
a  woman  from  Burma.   "Christians  must 
never  lose  the  realization  that,  with 
Christ,  where  there  is  wrongdoing,  there 
is  also  forgiveness.   Where  inhumane  acts 
have  been  done,  there  is  the  possibility 
of  repentance.    Always  there  is  hope, 
opportunity  for  change."    In  later  dis- 
cussion she  observed,  "Americans  have 
been  no  worse  than  other  people  in  the 
world.   The  mistakes  you  have  made, 
others  have  made.   The  frustrations 
being  felt  by  many  around  the  world  are 
because  they  had  such  confidence  in  the 
leadership  of  .America.    Read  your  con- 
stitution.   What  hope  this  held  for 
oppressed  people!    But  now  they  have 
had  to  realize  that  you  are  not  better 
than  the  rest  of  us  have  been.    It  is  a 
disappointment,  a  disillusionment.    We 
had  expected  so  much  more  from  your 
nation!" 

From  Lebanon,  a  YWCA  executive 
made  a  very  emotional  plea.    "America! 
STOP  arming  every  nation  of  the  world, 
because  that  forces  other  nations  to  get 
help  from  Russia.    If  you  feel  you  must 
arm  nations,  then  let  us  arm  people 
against  hunger,  poverty,  ignorance.    If 
you  have  money  and  don't  know  how  to 
spend  it,  many  people  in  the  world  can 
help  you  know  how  to  spend  it." 

A  Japanese  editor  of  a  women's  maga- 
zine, who  remembers  Hiroshima,  warned, 
"Killing  is  madness.   Men  who  kill  in 
Vietnam  are  still  killers.   It  takes  a  long 
while  to  get  over  this  mentally  —  some- 


times more  than  one  generation." 

A  woman  from  South  Africa  com- 
mented, "The  United  States  is  not  fight- 
ing in  South  Africa  with  guns,  but  the 
economic  policies  that  perpetuate  an 
impossible  situation." 

There  was  much  discussion  on  "what 
to  do": 

1.  Study  voting  records  of  politicians 
and  candidates  and  let  it  be  known  that 
we'll  support  only  those  who  oppose  the 
war. 

2.  Learn  more  about  industries  in- 
volved in  war  materials  contracts  and 
avoid  buying  products  from  those 
companies. 

3.  Basically  change  our  life-style: 
lower  our  standard  of  living  as  we  realize 
that  the  gap  between  "have"  and  "have 
not"  nations  is  increasingly  intolerable. 

After  a  period  of  such  idea  sharing, 
a  Vietnamese  student  slowly  faced  us  and 
asked  questions  we  could  not  answer. 

She  began,  "We  have  friends  and  fam- 
ily in  Vietnam.   Some  are  in  jail  because 
they  have  spoken  out  against  the  Thieu 
government  or  have  expressed  a  desire 
for  peace.   They  are  very  happy  about 
this  meeting  —  are  waiting  for  us  to 
write  them  about  it.   What  am  I  to  tell 
them?    That  American  women  are 
thinking  of  changing  their  life-style? 

"What  will  you  do  about  ending  the 
war?   How  long  will  it  be?  What  can  I 
write  to  my  friends  who  are  in  jail, 
or  will  perhaps  be  arrested  in  a  few  days 
if  they  talk  about  peace?" 

Many  of  us  looked  at  the  floor.  Some 
of  us  cried.    None  of  us  could  look  at 
her. 

Then  all  of  us  stood,  clasped  each 
others'  hands  tightly,  and  prayed.    □ 


GLOBAL  AWARENESS: 

A  HUMBLING 
EXPERIENCE 

by  JOY  DULL 


4-1-72    MESSENGER      19 


BRETHREN 

INTERMEDIATE 

Q^UARTERLT 


UNIFORM 


20     MESSENGER    4-1-72 


Oft  criticized  and  much  revamped,  the 
International  Lessons  have  a  unique 
stayini;  power,  especially  among  adults. 
Current  resource  is  shown  at  the  left 

byGLENE.NORRIS 


SERIES:  100th  YEAR 


The  International  Sunday  School  Lessons 
Committee,  now  called  the  Committee 
on  the  Uniform  Series,  will  celebrate  its 
hundredth  anniversary  in  Indianapolis 
this  month.    The  Church  of  the  Brethren 
will  be  represented  at  the  celebration. 
The  Brethren  have  cooperated  in  the 
work  of  the  committee  by  using  the 
International  Lesson  outlines  as  the  basis 
for  the  development  of  church  school 
curricular  materials  and  also  have  helped 
to  produce  the  outlines  through  repre- 
sentation on  the  committee  itself. 

The  earliest  Brethren  lesson  helps 
based  on  the  Uniform  Series  were  written 
and  published  in  1879  by  S.  Z.  Sharp, 
then  president  of  Ashland  College,  in  a 
four-page  weekly  entitled  Our  Sunday 
School.   One  page  was  given  to  the 
explanation  of  the  lesson  and  a  second 
page  adapted  the  lesson  to  primary  chil- 
dren.  This  publication  was  not  long 
continued.    Also  in  1879  S.  Z.  Sharp 
began  the  publication  of  the  Brethren 
Quarterly.    This,  too,  was  discontinued 
after  a  few  years. 

Beginning  with  the  Brethren's  Quarter- 
ly in  1886,  a  series  of  Brethren  publica- 
tions has  offered  lesson  expositions 
based  on  the  International  Lesson  out- 
lines, uninterrupted  except  for  the 
special  250th  anniversary  lessons  during 
the  April-May-June  quarter,  1958.    For 
adults,  this  lesson  material  has  been 
presented  since  1897  in  the  Brethren's 
Advanced  Quarterly,  the  Brethren  Adult 
Quarterly,  and  currently  in  A  Guide  for 
Biblical  Studies.   Some  of  the  very  early 
lesson  writers  were  S.  Z.  Sharp,  Leonard 
Huber,  James  M.  Neff,  and  Lewis 
Teeter.   E.  G.  Hoff  holds  the  record  for 
writing  lesson  materials  for  adults  for 
the  longest  period  of  time  —  twenty-five 
years.   The  complete  list  of  writers  of 
lessons  for  adults  is  too  long  to  be 
included  here. 

Beginning  in  1918,  International 
Lessons  for  youth  were  provided  suc- 
cessively in  the  Brethren  Intermediate 
Quarterly,  the  Brethren  Intermediate- 
Senior  Quarterly,  and  the  Brethren  Youth 
Quarterly.    In  the  April-May-June  quar- 


ter of  1958  the  International  Lessons 
were  replaced  by  the  special  anniversary 
studies  mentioned  above,  and  after  that 
by  the  CBYF  Bible  Studies.   Some  of 
those  who  wrote  the  youth  lessons  for 
considerable  periods  of  time  were  Mrs. 
Rufus  Bowman,  Minna  Heckman,  Inez 
Goughnour  Long,  Kenneth  I.  Morse, 
Vernard  Eller,  and  Chalmer  Faw. 

Adaptations  of  the  International 
Lessons  for  children  were  published  in 
the  Brethren's  Juvenile  Quarterly  from 
1891  to  1915,  then  in  the  Brethren 
Junior  Quarterly  and  in  the  Brethren 
Primary  Quarterly  from  1916  to  1948. 
Some  of  the  outstanding  writers  of 
children's  lessons  have  been  Maud 
Newcomer,  Elizabeth  Rosenberger 
Blough,  Edith  Barnes,  Genevieve  Christ, 
and  Irene  Bittinger. 

Special  helps  for  teachers  were  started 
in  1889  in  the  Brethren's  Tcaclier's 
Quarterly.   This  was  followed  in  suc- 
cession by  Brethren  Teacher's  Monthly; 
Brethren  Bible  Study  Monthly;  and 
Church  of  the  Brethren  Leader,  publica- 
tion of  which  ended  with  the  July- 
August  issue,  1970.   At  present,  teachers" 
helps  are  to  be  found  in  A  Guide  for 
Biblical  Studies.    There  was  a  period 
from  1901  to  1906  when  an  annual,  the 
Brethren  Lesson  Commentary,  was 
published. 

Brethren  have  not  always  been  satisfied 
with  the  International  Lessons.    In  1898, 
1907,  1908,  and  1909  four  queries 
relating  to  the  use  of  these  lessons  were 
brought  to  Annual  Conference.   The 
chief  objection  to  the  use  of  the  Interna- 
tional Lessons,  as  stated  in  the  queries, 
was  that  they  were  deficient  in  teaching 
the  doctrines  of  the  scriptures  as  under- 
stood by  the  Brethren.   Some  of  the 
queries  requested  the  production  of 
alternate  curricular  materials  for  optional 
use  in  Sunday  school. 

Besides  using  the  International  Lesson 
outlines  in  the  preparation  of  church 
school  curricular  materials,  the  Brethren, 
through  their  representatives,  chietly 
editors  of  church  school  literature,  have 
participated  responsibly  in  the  work  of 


producing  the  outlines.   This  participa- 
tion appears  to  have  been  constant  from 
the  time  that  the  lesson  committees  were 
first  composed  of  members  appointed  by 
the  cooperating  denominations.  Thus 
we  find  the  name  of  H.  K.  Ober,  rep- 
resenting the  Church  of  the  Brethren, 
included  as  a  member  of  the  committee 
planning  the  outlines  for  1918-1925. 
From  that  time  forward,  the  following 
Brethren  editors  (and  possibly  others) 
have  represented  the  Church  of  the 
Brethren  as  members  of  the  International 
Lesson  committees:  J.  E.  Miller,  E.  G. 
Hoff,  Kenneth  I.  Morse,  A.  Stauffer 
Curry,  Glen  E.  Norris,  J.  Roy  Valen- 
court,  and  Kenneth  Shaffer.   Of  these, 
E.  G.  Hoff  served  for  the  longest  time.  He 
was  editor  of  Brethren  Sunday  school 
literature  from  1928  to  1953.   As  a 
member  of  the  Uniform  Lesson  Com- 
mittee, he  was  regarded  as  a  specialist  in 
planning  the  quarterly  temperance  les- 
sons.  In  1933  the  committee  asked  him 
to  make  a  survey  of  the  temperance 
lessons  and  present  his  findings  to  the 
committee.    At  the  February   1934  meet- 
ing he  presented  a  scripture  analysis  of 
the  temperance  lessons  for  the  1932-1936 
cycle,  together  with  a  suggested  cycle  of 
topics  on  the  problem  of  beverage  al- 
cohol.  At  the  December  1938  meeting  of 
the  committee,  he  presented  a  draft 
outline  of  the  temperance  lessons  for  six 
years,  1942-1947. 

Brethren  who  served  on  the  Committee 
on  the  Uniform  Series  found  opportuni- 
ties to  secure  the  committee's  considera- 
tion of  certain  lines  of  biblical  teaching, 
especially  some  with  social  implications, 
which  otherwise  might  have  been 
neglected.  They  have  also  found  their 
experience  as  committee  members  per- 
sonally rewarding,  as  they  formed  friend- 
ships across  denominational  lines  and 
learned  to  work  side  by  side  with  equally 
sincere  persons  from  differing  theological 
perspectives.    Without  doubt  the  coopera- 
tion required  in  the  work  of  the 
Uniform  Lessons  Committee  has  pro- 
moted the  spirit  of  Christian  unity  among 
the  participants.     □ 


4-1-72    MESSENGER     21 


OinilLQSD©  FO'^DO'^i^i 


GodspellH 


-^^'Qf 


Now  every  human  being 
is  cousin  to  the  King  of  Kings! 

Easter  —  the  celebration  of  the  resurrection  of  Christ  —  marks  the 
greatest  turning  point  in  history.  From  the  dawn  of  time  we  have 
been  aware  of  a  power  outside  our  human  universe  —  God  or  the 
gods.  But  for  millennia  this  was  felt  to  be  a  remote  and  sometimes 
malevolent  power  to  be  appeased  by  sacrifice  or  moral  heroism. 

Jesus,  in  his  earthly  life,  spoke  of  a  God  whom  he  called  Father 
—  a  God  of  mercy,  love,  and  compassion.  But  the  crucifixion 
seemed  to  prove  that  here,  again,  was  a  good  and  helpful  person 
whose  work  came  to  a  cruel  and  abrupt  end. 

Then  came  the  crashing  event  of  the  resurrection  from  the  dead! 
The  incognito  of  the  gentle  teacher  from  Nazareth  was  discarded. 
Jesus  was  revealed  as  the  Christ  —  as  God  in  human  form  —  ruler 
over  life  and  death.  And  the  world  has  never  been  the  same  since 
that  day.  His  frightened,  scattered  disciples  went  out  across  the 
world  shouting  the  good  news:  "Jesus  is  Lord."  And  every  human 
being  is  cousin  to  the  King  of  Kings! 

The  church,  his  body  on  earth,  has  often  failed  to  live  up  to  its 
high  calling.  But  every  Easter  reminds  Christians  once  again  of  this 
basic  fact  of  our  faith.  May  we  all,  on  this  Easter  in  the  year  of  our 
Lord  1972,  in  the  midst  of  the  strife  and  tension  of  our  time,  re- 
member with  joy  that  "neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  things  present,  nor  things  to  come,  nor  powers,  nor 
height,  nor  depth,  nor  anything  else  in  all  creation,  will  be  able  to 
separate  us  from  the  love  of  God  in  Christ  Jesus  our  Lord"  (Romans 
8:38,  39).  —  Cynthia  C.  Wedel 


Blasphemy  was  enough  to  crucify  one 
man.   Pretentious  mockery  doomed  some 
as  heretics.   Profaning  the  sacred  has 
been  known  to  split  contemporary 
churches.   All  three  labels  and  even 
worse  fates  may  fall  on  Godspell  if  the 
listener  rejects  paraphrased  scripture  (in 
fact,  one  gospel  book  demythed)  and 
musical  settings  which  are  a  far  sound 
from  hymns  and  plainsong  chants.   But 
Godspell  is  confident  of  casting  its  spell 
on  the  listener,  successfully  capturing 
his  acceptance  of  its  now  idiom. 

The  writer,  Stephen  Schwartz,  ob- 
viously saw  a  good  thing  in  Superstar 
(Webber  and  Rice)  and  set  out  to  feed 
the  Bible-hungry,  Jesus-worshiping  cul- 
ture with  more  bread  from  the  scrolls,     ■ 
specifically  the  Gospel  According  to  St.  I 
Matthew.   The  Gospel  content  is  clear     i 
though  not  clearly  scriptural.   Simple 
lyrics  occasionally  rhyming  and  imageryi 
that  is  plain  and  to  the  point  focus  j 

primarily  on  life-style  themes  in  Matthew 
including  personal  devotional  life  and     ] 
ethical  teachings.   It  is  easy  to  get  the 
feeling  after  forty  minutes  of  listening 
once  through  that  the  essential  content 
of  all  twenty-eight  chapters  is  adequately 
recounted  in  this  thirteen-song  vignette.  ; 
Even  the  omission  of  familiar  passages   i 
like  the  beatitudes  and  certain  parables    j 
should  cause  no  great  disappointment 
since  parallel  teachings  ring  clear  in  new, 
words. 

Although  no  particular  effort  is  made 
to  follow  the  narrative  thread  running 
throughout  the  book,  the  time  line  of 
Jesus'  coming,  dying,  and  resurrecting  is 
bridged  by  two  short  passages  which 
enter  at  the  beginning  and  reenter  at  the 
end.  First  is  the  familiar  Invocation  from 
John  the  Baptist,  "Prepare  Ye  the  Way 
of  the  Lord,"  followed  by  a  very  simple 
prayer: 

Day  by  Day.  day  by  day 

O  dear  Lord  three  things  I  pray 

To  see  thee  more  clearly 

Love  thee  more  dearly 

Follow  thee  more  nearly 

Day  by  Day 


22     MESSENGER    4-1-72 


Khythm  and  imagery  from  Matthew's  gospel 


Working  hard  on  ethical  teachings  and 
repentence  are  "Learn  Your  Lessons 
Well,"  a  witty  pan  on  legalism  delivered 
in  mocking  honky-tonk,  and  "Turn  Back, 
O  Man"  from  the  hymn  text  (see 
Brethren  Hymnal  #578)  sung  in  sug- 
gestive female  tones  —  a  subtle  satire 
effect.    "Bless  the  Lord"  from  Psalm  103 
is  also  a  hymn  text  (|29)  and  will  pro- 
vide the  listener  a  ready-made  point  of 
comparison  with  traditional  hymnody. 

Two  of  the  more  interesting  songs  are 
"Light  of  the  World"  from  the  Sermon 
ca  the  Mount,  a  wild  exhortation  to  live 
right  and  glow  bright  as  lights  and  "Alas 
f  ir  You"  which  soundly  denounces 
Scribes  and  Pharisees.   The  Finale 
captures  both  the  joy  and  pain  of  the 
Passion  and  transmits  the  twain  to  the 
listener  and  through  him.    Excepting  the 
Finale,  lyrics  to  all  the  songs  are  printed 
on  the  inner  jacket.   This  will  be  par- 
ticularly useful  in  reflection  or  discussion 
on  word  sense. 

Assuming  that  Superstar,  Hair,  and 
Other  recent  hits  have  prepared  listeners 
(o  accept  rock  music  as  a  legitimate 
medium  for  contemporary  man,  Godspell 
fully  flaunts  this  assumption  and  maybe 
more  than  any  of  its  predecessors  suc- 
ceeds. True,  all  of  the  music  would  not 
be  classified  as  rock  and  this  may  en- 
hance its  appeal.   A  bit  of  folk  and  even 
some  ragtime  add  a  fuller  dimension  to 
the  work.   Through  it  all  there  is  plenty 
of  sound  —  harsh,  painful,  joyful,  jubi- 
lant with  colorful  highs  and  lows,  far 
ranging  melodies,  beautiful  if  sometimes 
mysterious  harmonies  —  all  electrified 
and  amplified.   But  the  score  is  only  half 
the  scene  for  it  dutifully  gives  way  to 
lyrics  in  almost  unprecedented  balance 
and  in  so  doing  allays  criticism  so  often 
eveled  at  rock  music  —  "The  music  is 
so  loud  I  can't  understand  the  words." 

Composer  Schwartz,  who  also  as- 
sisted Leonard  Bernstein  on  the  score  of 

ass,  has  some  interesting  things  to  say 
bout  rock  music  in  the  church.   He  feels 
|ts  growing  use  is  a  natural  development 

hich  does  not,  as  some  accuse,  sell 


out  to  commercialism.   "Religion  is  a 
popular  force  today  and  rock  is  the  popu- 
lar music  of  the  day"  so  their  wedding 
is  natural  and  predictable.    He  feels  it  is 
unfortunate  that  music  written  in  former 
centuries  is  seen  as  "pure"  while 
modern  idioms  are  labeled  commercial 
and  profane.   "Mozart  was  just  as  com- 
mercial as  any  writer  today.    He  wrote 
the  popular  music  of  his  time  and  took 
the  money  of  his  patrons."   Schwartz 
advises  those  wondering  how  to  bring 
rock  into  the  church  "to  just  sit  back 
and  not  protest.    If  the  church  accepts 
rock,  it  will  come  in." 

Despite  the  writer's  convincing  argu- 
ments about  the  legitimacy  of  rock  it  will 
continue  to  bear  labels  of  commericalism, 
sacrilegious,  and  noise  for  laymen, 
pastors,  and  church  musicians  until  it 
successfully  sheds  its  primary  associa- 
tions with  overnight  dollar  successes, 
blaring  electronic  cacophony,  and  dron- 


ing vocalists  who  find  themselves  com- 
peting with  instruments  for  higher  and 
louder  vibrations  far  beyond  the  normal 
hearing  level  of  most  ears. 

But  apparently  it  doesn't  have  to  be 
that  way.   Electric  guitars  can  play  a 
variety  of  sounds  plaintive  and  joyful, 
pianissimo  and  forte.   Selective  use  of 
brass,  reeds,  and  woodwinds  can  be  a 
source  of  color  rather  than  noise,  and 
drums  in  the  hands  of  discriminating 
players  add  a  range  of  sounds  in  addition 
to  rhythm.   But  above  all,  let  these 
sounds  be  joined  with  lyrics  of  substance 
which  capture  the  sacred  as  well  as  the 
secular  cravings  of  man. 

Godspell  takes  a  big  step  in  this 
direction.   Let's  hope  the  spell  will  be 
infectious  for  other  song  writers  and 
performers  and  for  Christian  laymen  in 
and  out  of  the  pew.   Purchase  the  record 
through  local  record  outlets.   Price: 
$3.99.  —Wilfred  E.  Nolen 


4-1-72   MESSENGER     23 


compiled  by 
WILSON  O.  WELDON 

Breckthru  is  an  honest  and  frank 
compilation  that  reveals  the  thoughts 
and  longings  of  young  people,  not 
hiding  behind  old  customs  and  pre- 
tenses. Included  are  prayers,  both 
traditional  and  contemporary;  scrip- 
ture In  several  translations  and  ver- 
sions; poetry,  meditofions,  pictures, 
cartoons  and  sketches. 
$1.50  per  copy,  10  or  more,  $1.30 
each. 

4  OTHER  NEW  BOOKS 

A  Plain  Man  Faces  Trouble 

fay  Wilson  O.  We/don 

'     From     a    faith    strength- 

A  i    ened      by     years     as     a 

run      1    rather,  pastor  and  coun- 

T^"""^        selor  comes  help  to  meet 

life's   problems. 


His  Finest  Week 

fay  Jomes  Roy  Smifh 

Through  this  day-by- 
l>v«  day  look  at  Jesus'  last 
week  on  earth,  one  re- 
alizes that  nothing  can 
separate    us    from    God. 


Quest  for  Meaning 
by  Thomas  f .  Chi/cote 

Brings  new  awareness 
and  meaning  to  The 
Apostles'  Creed  and 
heightened  joy  in  reli- 
ance on  the  goodness  of 
God. 


v«    .Vf»-.»j 


:^i 


Soul  among  the  Prophets 

by  fric  Routley 

The  Old  Testament 
speaks  to  modern  man 
through  the  lives  of 
Abraham,  Jacob,  Joseph 
and  Saul. 


Above    four    books    $1.25    per   copy, 
ten  or  more,  $1.00  each.  Order  from 

The  Upper  Room 

'908    Grond    Avenue,    Nashville,    Tenn.       37203 
24      MESSENGER    4- 1-72 


LETTERS  /  from  page  1 

an  attempt  to  put  forth  a  youthful,  modern 
image? 

The  late  1960s  saw  the  beginning  of  dis- 
illusionment, a  fracturing  of  the  youth 
cultus,  a  stubborn  war  that  would  not  bow 
to  an  easy  six  months'  solution,  a  beginning 
realization  that  history  could  be  ignored 
only  at  the  price  of  assassination  and  riot. 

On  stage  with  our  denomination,  the  late 
1960s  saw  an  organizational  restructuring  at 
the  Brotherhood  level  which  was  an  attempt 
to  move  from  a  more  patriarchal,  paternal- 
istic hierarchy  toward  a  flexible  staff,  re- 
sponsive to  the  local  congregation.  These 
\ears  witnessed  a  theological  conference  of 
the  Brethren  which  included  a  wide  diversity 
of  theological  and  ecclesiastical  viewpoints; 
the  increased  visibility  and  positive  action 
of  the  Brethren  Revival  Fellowship  and  the 
Brethren  Action  Movement:  a  move  away 
from  the  spectacular  relief  programs  toward 
the  more  long-range  service  programs  such 
as  Fund  for  the  Americas.  Flat  Creek  Mis- 
sion, and  Lafiya  (Nigeria  Medical  Pro- 
gram). All  of  these  stress  the  need  for 
indigenous  leadership. 

Now  in  the  '70s  we  are  witnessing  a  re- 
vival of  concern  for  evangelism  among  the 
Church  of  the  Brethren,  with  much  time 
and  effort  being  focused  on  this  key  issue. 

This  hardly  seems  to  be  the  picture  of  a 
church  which  has  lost  out.  That's  why  I'm 
confused  about  the  conclusion  of  your 
analysis. 

Second,  another  source  of  confusion  is 
your  reference  to  a  dead  end:  "I've  dragged 
my  feet  as  we  headed  toward  this  dead  end. 
I  pray  God  that  we  will  arrest  ourselves  be- 
fore going  further  into  this  'no  exit:'  "  I 
can  accept  that  this  may  be  where  you  see 
yourself  personally  or  perhaps  your  own 
congregation,  but  I  hardly  think  it  is  a  pic- 
ture of  the  total  church.  I  am  still  among 
the  "younger  pastors"  of  the  Church  of  the 
Brethren,  and  my  commitment  to  the  pas- 
toral ministry  has  grown  stronger  during  the 
seven  years  that  I  have  been  a  pastor.  Dur- 
ing that  period  of  time  some  of  my  college 
and  seminary  classmates  have  left  the  full- 
time  pastoral  ministry  to  go  into  other  areas 
of  work,  many  times  social  and  political 
arenas  (and  have  continued  a  conscious 
Christian  ministry  there). 

But  I  and  other  pastors  my  age  have  con- 
tinued with  the  local  congregation  because 
we  have  a  vision  of  a  church  gaining  in- 
creased clarity  on  the  task  of  glorifying 
God  and  humanizing  persons.  We  are  aware 
of  the  weaknesses  and  failures  of  institu- 
tions, the  church  included.  But  we  have 
also  been  closely  enough  related  to  other 
institutions  to  see  that  the  church  generally 
stands  head  and  shoulders  above  those  other 


social  and  political  institutions  which  have 
the  service  of  mankind  as  their  stated  goal. 
So  we  are  not  disillusioned,  nor  are  we 
overly  optimistic  about  the  sudden  rush  of 
many  peoples  toward  the  Way. 

So.  Inez,  in  contrast  to  your  conclusion, 
I  do  not  see  us  traveling  toward  a  dead  end. 
Rather.  I  se-e  us  traveling  toward  a  living 
end.  the  call  of  God  in  Jesus  Christ.  I  want 
to  underline  the  excellent  suggestions  which 
you  made  in  answer  to  your  own  question, 
"What  might  be  that  Way  for  Brethren 
now?"  I  believe  that  the  statements  which 
you  made  in  answer  to  that  question  are 
sound,  possible,  and  e.xciting.  I  differ  with 
you  because  I  see  us  moving  on  that  Way 
now  and  not,  as  you  say,  still  headed  toward 
a  dead  end. 

How.\RD  A.  Miller 
Harrisonburg,  Va. 

RESERVOIR    OF    HESITANCY? 

So  much  has  been  said  in  favor  of  many 
of  the  innoN'ative  ideas  and  programs  that 
have  been  featured  in  recent  years  that  one 
might  scarcely  suspect  a  vast  reservoir  of 
hesitancy  on  a  part  of  substantial  parts  of 
the  membership  among  the  Brethren.  Inez 
Long  (Jan.  15)  has  spoken  appropriately 
and  well  for  a  more  cautious  approach  to 
many  of  the  troubling  issues  of  our  day, 
whose  solutions  are  really  not  very  clearly 
pierceived  by  any  of  us. 

Congratulations  to  Mrs.  Long  for  her  pre- 
sentation and  thanks  to  Messenger  for  car- 
rying the  article. 

Raymond   L.    Flory 
McPherson,  Kans. 

TAKING   EXCEPTION 

In  regard  to  the  book  review  of  Is  Gay 
Good?  (Jan.  15),  I  take  exception  to  the 
majority  of  opinion  concerning  homosex- 
uals. They  are  sick,  and  Christ  alone  holds 
the  cure.  Let  them  first  acknowledge  their 
sin  and  repent  of  it;  then  they  can  be  recon- 
ciled to  God  and  have  fellowship  with 
him.  .  .  . 

My  Bible  says  the  wages  of  sin  is  death. 
It  also  says  the  sex  deviate  is  out  of  har- 
mony with  God.  These  sins  are  all  cataloged 
in  Deuteronomy  and  are  condemned  as  an 
abomination  to  God,  in  Psalms,  and  in  the 
book  of  Romans  in  the  New  Testament. 

To  say  that  anyone  could  indulge  in 
these  base  sins  and  come  and  take  com- 
munion with  a  clear  conscience  is  an  af- 
front to  God  and  it  is  only  due  to  his  mercy 
and  long  suffering  that  they  are  not  struck 
down   immediately.   .   .   . 

Instead  of  condoning  such  gross  sin  or 
outright  condemnation  of  such  people,  we 
must  help  them  to  see  their  need  of  Christ 


and  his  power  to  cleanse  their  lives.  .  .  . 
Christians  must  never  compromise  on 
these  moral  issues.  .  .  .  That  is  why  I  can- 
not accept  any  church  taking  in  people  such 
as  this  without  first  confessing  their  sins  to 
God  and  with  genuine  sorrow  and  remorse 
asking  him  to  rebuild  and  enrich  their 
lives. 

Julius  Replogle 
Martinsburg,  Pa. 

'SEWER   FILTH' 

The  review  by  William  Kidwell  of  the 
book  Is  Gay  Good?  Ethics.  Theology,  and 
Homosexualily  contains  the  worst  sewer 
filth  I  have  ever  read  in  any  religious  mag- 
azine. 

The  overwhelming  inference  of  the  report 
was  that  homosexuality  should  be  accepted. 
The  reviewer  quotes  Troy  Perry  (one  of  the 
authors) :  "Not  once  do  I  read  Jesus  saying, 
'Come  unto  me.  all  you  heterosexuals,  who, 
if  you  have  sex  .  .  .  must  have  it  in  the 
missionary  position,  and  I  will  accept  you  as 
the  only  true  believers."  "  What  verbiage  to 
try  and  prove  Jesus  accepted  homosexuality. 
Both  Old  and  New  Testaments  condemn  it. 
To  try  to  prove  Jesus  accepted  it  is  in  the 
worst  possible  taste.  The  same  type  of  de- 
fective logic  could  be  used  by  .  .  .  anyone 
trying  to  prove  that  his  "thing"  was  also 
the  Lord's  "thing." 

The  charge  is  made  that  the  church  has 
rejected  the  homosexual  and  has  been  more 
detrimental  than  helpful.  There  is  no  doubt 
some  truth  here.  If  the  church  rejected  the 
liomosexual  as  a  person,  it  erred.  But  the 
church  today  that  accepts  the  homosexual's 
homosexuality  errs  also.  Certainly  Jesus  ac- 
cepted the  liar,  the  prostitute,  the  murderer, 
and  the  homosexual.  But  he  did  not  accept 
their  sin. 

Although  not  yet  fifty,  I  have  been  an  or- 
dained minister  in  the  Church  of  the  Breth- 
ren for  over  thirty  years.  Even  though  I 
have  predicted  the  church  would  approve 
abortion  and  homosexuality,  it  is  no  com- 
fort as  I  see  those  predictions  being  fulfilled. 
I've  had  almost  more  than  I  can  bear  when 
I  see  such  garbage  spread  on  Messenger 
pages.  And  I  want  to  say  that  those  respon- 
sible for  such  filth  must  give  an  account  to 
the  Almighty  God. 

Ellis  G.  Guthrie 
Eaton,  Ohio 

RATIONALIZATION   NOT  AN   ANSWER 

The  single  book  review  in  the  Jan.  15 
Messenger,  out  of  the  hundreds  you  might 
have  considered,  was  on  the  "gay"  people. 
Rationalizations  were  quoted  in  a  style 
that  would  have  been  considered  porno- 
graphic   and    illegal    about    ten    years    ago. 


Space  was  provided  in  our  church  magazine 
in  defense  of  pagan  conduct  as  "beautiful 
and  right."  We  were  told  that  the  "thrust  of 
the  church"  should  be  in  "educating  the 
public"  for  "acceptance  and  understanding 
the  homosexual." 

Nowhere,  however,  was  there  .  .  .  even 
token  support  for  normal  Christian  con- 
duct. Biblical  authority  was  not  cited  ...  as 
a  guide  for  those  who  might  be  concerned. 
Perversion  was  not  even  acknowledged  as 
a  sin.  .  .  . 

.  .  .  The  church  and  its  media  have  a  re- 
sponsibility to  call  sinners  to  repentance. 
Others  seem  intent  on  defending  the  sin- 
ners' conduct  rather  than  help  them  mature 
into  more  stable  and  responsible  people. 
Unfortunately,  those  who  find  it  easy  to 
rationalize  one  form  of  evil  .  .  .  can  gen- 
erally rationalize  the  others  with  little 
difficulty.  Rationalizations  are  not  the  an- 
swer. 

If  the  church  is  to  be  a  viable  Christian 
influence,  it  is  imperative  that  at  least  its 
leaders  clear  up  their  thinking  on  the  ques- 
tions of  morality;  otherwise  they  contribute 
to  the  growing  social  problems  rather  than 
help  in  solving  them.  .  .  . 

Howard  Bomberger 
Canfield,  Ohio 

FROM  THE   EPHRATA   CLOISTER 

Thank  you  for  the  good  account  of 
I  'orspici  in  "Churches  on  Stage."  by  Vernard 
EUer  (Jan.  15).  All  the  good  publicity  af- 
forded any  of  our  activities  is  truly  appre- 
ciated. There  is,  however,  one  paragraph 
on  page  10  which  could  be  incorrectly  in- 
terpreted  and  needs  clarification. 

"At  the  Cloister  Gift  Shop  I  picked  up  an 
attractive,  slick,  professional-looking  bro- 
chure .  .  .  advertising  a  Dutch  Family  Fes- 
tival located  near  Lancaster.  Normally,  slick 
brochures  tooting  'Dutch  stuff'  around 
Lancaster  are  to  be  regarded  with  suspicion; 
that  area  is  full  of  outfits  that  have  com- 
mercialized and  prostituted  the  Pennsyl- 
vania Dutch  culture  beyond  all  recognition. 
(One  of  their  big  items  is  a  postcard  that 
gets  a  hee-haw  from  the  fact  that  Dutch 
country  includes  the  town  of  Intercourse, 
Pa.)" 

I'm  the  manager-buyer  of  the  gift  shop  of 
the  Ephrata  Cloister  Associates,  who  started 
the  gift  shop  .  .  .  and  who  has  made  a  con- 
stant, consistent.  Christian  policy  of  main- 
taining it.  Not  only  does  it  finance  all  the 
activities  of  our  organization  but,  more  im- 
portant, it  endeavors  to  inspire  those  who 
visit  this  religious  shrine,  through  merchan- 
dizing items  which  relate  to  our  property 
and  area,  on  the  highest  level.  .  .  . 

We  have  never  handled  any  merchandise  of 


a  questionable  nature.  Specifically  we  were 
not  the  vendor  of  the  postcard,  as  described 
in  the  article,  and  would  not  want  your 
readers  to  relate  to  us  beyond  the  first  sen- 
tence of  aforementioned  paragraph. 

Richard  A.  Fleckenstein 
Ephrata,  Pa. 

NO   PART   IN   THE   KINGDOM 

I  completely  disagree  with  homosexuality 
(see  "Those  Whose  Sexual  Orientation  Dif- 
fers," Jan.  15),  and  I  can't  believe  that  true 
Christians  are  subject  to  such  evil. 

And  I  would  like  to  add  that  homosexuals 
will  have  no  part  in  the  kingdom  of  God, 
unless  they  have  a  born-again  experience 
with  Jesus.  To  verify  my  conviction  read 
Romans  1:27-32.  Paul  said  that  such  an  act 
was  indecent  and  unnatural  (v.  27).  And 
those  who  commit  such  things  are  worthy 
of  death   (v.   32). 

James  Arford 
Robinson,  Pa. 


NONRESISTANCE   OR   VIOLENCE 

I  was  upset  after  reading  another  article 
about  Ted  Glick  in  the  December  Messen- 
ger. I  feel  our  Brethren  national  headquar- 
ters are  overemphasizing  Ted  Glick's  activ- 
ities and  the  fund  set  up  for  the  defense  of 
the  "Harrisburg  Eight." 

I  would  rather  see  more  articles  on  Chris- 
tian nonresistance  and  nonviolence  than  ar- 
ticles about  people  and  groups  that  burn 
federal  draft  records. 

Harold   Baughman 
Lancaster,   Pa. 

READABILITY 

Congratulations  on  the  Feb.  15  issue  of 
Messenger.  Although  the  cover  leaves  a 
lot  to  be  desired,  the  articles  are  readable 
and  understandable. 

The  issue  on  nonviolence  (Feb.  1)  cov- 
ered a  lot  of  big  ideas  (and  ofttimes  with 
big  words).  Some  of  the  articles  were  dif- 
ficult to  wade  through. 

I  felt  "homecoming,"  by  Chaim  Shatam 
(Feb.  15)  made  the  point  of  why  we  should 
avoid  war  (be  nonviolent)  more  clearly 
and  reasonably  than  much  of  the  long,  theo- 
logical presentation  in  part  of  the  Feb.  1 
issue. 

For  people  with  the  time  and  interest  in 
concentrated  reading,  the  Feb.  1  issue  is 
great.  But  for  getting  something  practical 
and  meaningful  in  the  limited  time  most  of 
us  have  for  magazine  reading,  let's  have 
more  issues  with  the  readability  of  the 
Feb.  15  issue.  .  .  . 

Marie  H.  Willoughby 
Rocky  Mount,  Va. 


4-1-72  messenger    25 


Scnie  successful  ventures  to  recount 


As  I  go  about  among  the  churches,  I 
sense  a  feeling  that  the  church  has  failed. 

So  one  day  I  wrote  to  pastors  here  on 
the  West  Coast  about  areas  where  the 
church  has  moved  forward.   I  have  not 
attempted  to  cover  the  total  waterfront 
but  have  listed  a  few  of  the  successful 
ventures  of  my  generation. 

The  West  Coast  churches  have  con- 
tributed only  a  "drop  in  the  bucket."  but 
they  have  done  and  are  continuing  to  do 
some  things  which  need  to  be  lifted  up. 
In  referring  to  the  West  Coast  churches, 
I  do  so  only  as  I  know  them  best  and  am 
sure  that  other  areas  have  done  as  much 
and  probably  more. 

Eighty-one  years  ago  the  good  people 
of  the  church  on  the  Pacific  Coast,  with 
only  a  very  few  members,  with  no  help 


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from  industry',  no  help  from  foundations, 
no  help  at  all  outside  the  church,  founded 
a  school  which  they  called  Lordsburg 
College.  Now  as  La  Verne  College  it  has 
become  an  ecumenical  institution  with  a 
student  body  of  80%  non-Brethren,  but 
with  the  same  emphasis  that  all  are  God's 
children  and  have  the  same  potential  for 
service  and  loyalts'  to  him.   In  the  strictest 
sense,  it  is  not  a  Brethren  institution,  but 
a  corporation  controlled  by  a  board  of 
trustees,  not  all  Brethren.  We  believe  this 
is  essential  if  we  are  to  serve  a  student 
body  of  1,000  with  800  of  other  denom- 
inations. 

In  the  mid-40s,  the  Pacific  Southwest 
Conference  became  aware  that  a  need 
existed  for  homes  for  people  over  65 
years  of  age.  The  district  sponsored  the 
movement  which  culminated  in  Hillcrest 
Homes.  It  has  grown  to  proportions  not 
dreamed  of  in  the  beginning  with  1 32  in- 
dependent units  and  an  additional  14  near 
completion,  159  congregate  living  units, 
an  up-to-date  convalescent  hospital  with 
49  beds  and  an  infirmary  with  30  beds. 

In  the  late  60s  a  group  of  people  in  the 
Long  Beach  church  were  concerned  for 
low  income  people  who  were  retiring 
without  sufficient  income  to  allow  them 
to  live  in  dignity  and  security.  The 
United  States  government  also  was  con- 
cerned. It  was  not  easy,  but  at  long  last, 
these  two  got  together  and  built  a  300- 
unit  housing  unit,  sponsored  at  first  by 
the  church.  Now  Long  Beach  Manor  has 
a  board  of  directors  that  includes  people 
of  other  denominations  but  with  a  like 
concern  for  aging  people.  There  is  al- 
ways a  waiting  list  and  all  units  have  been 
filled  from  the  beginning. 

A  few  years  ago,  the  Olympic  View 
congregation  in  Seattle,  Washington,  be- 
gan working  on  a  Long  Beach  type  of 
project.  After  many  months  of  struggle 
with  city  planners,  disappointment  in  lo- 
cations, and  government  red  tape,  this 
project  is  soon  to  be  completed.  It  will 
contain  200  units  and  is  located  near  a 
shopping  area  which  will  make  it  doubly 
attractive.  Like  Long  Beach,  it  is  a 
rental  proposition  only  and  people  of 
low  income  can  afford  the  fee. 

The  Wenatchee,  Washington,  people 
were  interested  in  the  Long  Beach- 
Olympic  View  type  of  project.  It  was 


begun  by  the  Baptists  and  since  the  Bap- 
tists and  Brethren  are  working  together 
there  is  also  sharing  of  responsibility  for 
the  Manor.  This  is  an  80-unit  building, 
well  located,  with  all  facilities  of  the 
larger  units.  It  is  now  complete  and 
people  are  moving  in.  It  is  a  strictly 
rental  project. 

I  have  listed  several  projects  which  to 
me  are  outstanding  in  service  to  the 
church  and  community.  I  could  add 
camps,  physical  plants,  and  projects 
which  have  been  born  out  of  the  sacri- 
ficial giving  of  the  membership. 

The  greatest  achievement  during  my 
lifetime,  in  my  judgment,  has  been  the 
leadership  we  have  taken  in  our  willing- 
ness to  do  alternative  service  rather  than 
take  human  life.  I  was  not  in  on  the 
Great  Mission  Movement  from  the  be- 
ginning, but  I  was  close  to  Dan  West  and 
absorbed  a  bit  of  his  philosophy.  I  was 
also  with  M.  R.  Zigler  when  he,  with 
others,  first  challenged  General  Hershey 
for  the  right  to  do  alternative  service.  In 
the  30  years  since  that  day,  this  ideal  has 
become  a  movement  which  is  almost  un- 
believeable.  It  certainly  is  out  of  the 
bounds  of  the  churches  and  is  permeat- 
ing every  segment  of  society. 

I  could  have  added  the  successful  ven- 
tures in  Home  Missions,  the  great 
achievements  of  Church  World  Service, 
CROP,  Heifer  Project,  the  upgrading  of 
the  seminary  program,  and  the  General 
Board  organization.  The  total  account 
could  not  be  contained  in  a  book. 

In  these  days  it  seems  that  many  mem- 
bers of  the  Church  of  the  Brethren  are 
beating  themselves  saying,  "We  are 
doing  nothing  to  increase  the  welfare, 
happiness,  and  loving  relationship  in  the 
area  in  which  we  live  and  serve."  But  I 
feel  that  to  use  the  popular  slogan,  "The 
church  is  doing  nothing,"  is  to  hurt  and 
to  belittle  the  sacrifices  of  the  thousands 
of  good  people  who  have  gone  to  their 
eternal  reward. 

So  before  I  leave  the  struggle,  and 
there  will  always  be  struggle  if  we  climb 
upward,  I  wanted  to  go  on  record  that, 
in  my  judgment,  the  past  has  been  good 
and  that  my  faith  in  the  future,  whatever 
turn  it  may  take,  will  be  for  the  glory  of 
God  and  the  good  of  man.  — • 
J.  H.  Mathis 


26     MESSENGER    4-1-72 


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tions, 
that  provides  livestock,  poultry,  and 

related   agricultural    services 
to  people  in  developing  areas. 

For  over  28  years,  Heifer  Project's  "Living  Gifts"  have  been  helping  hungry  families  around  the  world  produce  food 
and  income  for  themselves.  Shipments  of  heifers,  goats,  chicks,  etc.,  are  a  continuing  source  of  milk,  meat,  and  eggs. 
Whole  communities  are  helped  as  recipient  families  share  the  first  offspring  with  needy  neighbors. 

For  information  and  promotional  materials  (leaflets,  posters,  teacher's  resource  materials,  etc.)  on  heifers,  sheep,  goats, 
pigs,  rabbits,  chicks,  and  bees: 

Write  to:  Heifer   Project,    Inc. 

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II 


I'LL  WALK  WITH  GOD" 


IV/TH  THE 
SUNDAY 
STRINGS 


And  Includes  These  Great  Songs 


"^"^^ 


•  I'LL  WALK  WITH  GOD 

•  I  LOOKED  FOR  LOVE 

•  HAD   IT  NOT  BEEN 

•  HE  LOOKED  BEYOND  MY 
FAULT 


•  TILL  THE  STORM  PASSES  BY 

•  DADDY  SANG  BASS 

•  HOW  BEAUTIFUL  UPON  THE 

MOUNTAIN  z°;;:  ,t-;  'y 

•  SONATA  MODERNIQUE 


•    Hear  Eric  Farr's   Original   Piano   Sonata   Modernique 

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REDEDICATED  THEIR  LIVES  TO  SHARING  HIS  LOVE! 

Especially  meaningful  is  Joyce  Farr's  beautiful  rendition  of  "How  Beautiful  Upon  the  Mountain"  as  she  sings  both  the 
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On  going  public  with  one's  witness 


As  a  practical  joke,  an  Indian  student  living  in 
a  big  city  placed  an  ad  in  a  neighborhood  news- 
paper. It  stated  simply,  "Guru  recently  arrived 
from  India  now  accepting  students."  In  three 
days  thirty  applicants  came  for  sessions,  during 
which  time  only  one  expressed  apparent  suspicion 
of  being  taken  for  a  ride. 

Putting  aside  questions  of  the  propriety  of  the 
student  imposter,  what,  do  we  wonder,  brought 
the  thirty  inquirers  to  his  door?  What  spurs  the 
turn  to  Zen,  Krishna  consciousness,  Scientology, 
transcendental  meditation,  Taoism,  light  radiation, 
psycho-cybernetics,  astral  projection  —  to  cite  but 
some  of  the  movements  in  vogue? 

The  drive,  as  seen  by  some  observers,  is  for 
personal  salvation,  salvation  now.  Sparked  by 
youth  but  not  confined  there,  the  press  for  peace 
and  harmony,  meaning  and  direction,  God  con- 
sciousness and  a  sense  of  being  whole  extends  far 
beyond  the  reaches  of  established  or  mainstream 
religion. 

But  concurrently,  within  the  circles  of  Chris- 
tendom, the  theme  of  salvation  also  is  being  re- 
opened, to  discover  what  the  Bible  and  tradition 
and  a  living  Spirit  all  have  to  say  to  this  very 
ancient  and  very  contemporary  concern.  In  par- 
ticular, through  the  World  Council  of  Churches 
efforts  in  study  and  dialogue  are  under  way  on 
the  topic  of  "Salvation  Today."  Input  from  many 
cultures  and  confessions  will  be  shared  at  a  major 
assembly  this  December  in  Thailand. 

Significant  as  the  global  interchange  is,  some- 
thing else  that  needs  to  break  loose  is  a  deep 
search  by  local  groups  and  by  individuals  as  to 
the  meaning  of  salvation  in  Jesus  Christ.  Why 
are  so  many  of  us  who  strive  to  live  out  the  faith 
so  reticent  in  attesting  to  that  faith  to  others? 
Why  do  many  of  us  hang  up  with  personal  salva- 
tion as  a  concept  that  is  archaic,  otherworldly, 
selfish?  What  if  we  literally  were  to  become  the 
first  persons  in  the  prologue  to  1  John  .  .  . 

That  which  was  from  the  beginning,   which  we 
28     MESSENGER    41-72 


have  heard,  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon  and  touched  with  our  hands, 
concerning  the  word  of  life  —  the  life  was  made 
manifest,  and  we  saw  it,  and  testify  to  it,  and  pro- 
claim to  you  the  eternal  life  which  was  with  the 
Father  and  was  made  manifest  to  us  —  that  which 
we  have  seen  and  heard  we  proclaim  also  to  you, 
so  that  you  may  have  fellowship  with  us;  and  our 
fellowship  is  with  his  Son  Jesus  Christ.  And  we  are 
writing  that  our  joy  may  be  complete. 

Suppose  like  the  followers  described  here,  we 
were  to  go  public  with  our  witness,  to  proclaim 
what  we  have  seen  and  heard,  not  just  through 
biblical  restatement  but  in  terms  of  events  and 
happenings  in  our  own  lives.  What  holds  us  back? 

Perhaps,  as  some  of  the  "Salvation  Today" 
resources  suggest,  we  may  be  silent  because  we 
feel  our  personal  knowledge,  our  individual  ex- 
perience, our  unique  testimony  is  subjective.  It 
is.  But  is  this  not  precisely  the  point  of  personal 
witness:  that  admitting  to  subjectivity  one  points 
to  God's  presence  and  action  as  one  discerns  it? 


rerhaps  we  feel  our  insights  are  limited  and 
partial.  And  they  are.  But  would  not  everyone 
remain  silent  if  one  were  to  arrive  at  a  fullness 
of  truth  before  speaking?  Cannot  partial  insights 
and  limited  testimonies  point  toward  wholeness? 
It  is  through  the  process  of  sharing,  of  crystalliz- 
ing for  others  that  which  is  central  to  oneself  that 
insights  are  sharpened  and  deepened. 

Perhaps  our  silence  may  stem  from  our  want- 
ing not  to  inject  ourselves  into  the  picture,  our 
wanting  not  to  be  conspicuous  or  vain.  But  the 
efl'ect  of  the  witness  described  in  1  John  is  to 
transcend  individuality,  to  touch  base  with  others, 
to  generate  community  .  .  .  "so  that  you  may  have 
fellowship  with  us." 

In  encountering  the  risen  Lord  the  disciples 
were  reborn  into  witnesses.  Were  we  as  individ- 
uals free  to  proclaim  to  others  His  presence  and 
activity  in  our  lives,  or  even  to  utter  the  cry  for 
salvation,  our  joy  too  might  be  complete.  —  h.e.r. 


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The  Brethren  Press,  1451    Dundee  Ave., 
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• 


■fct; 


After  the  earthquake,  wind,  and  fire... 

.  .  .  comes  not  a  "still  small  voice"  but  cries  of  need  from  survivors,  the  homeless  and  helpless, 
threatened  by  pestilence  and  poverty. 

War  in  Nigeria.    Human  agony  in  Bangladesh. 

Hurricanes  Camille  and  Celia.  Earthquakes  in  Peru  and  California.  Inverness  tornado. 
Pakistan  tidal  wave.    Fire  in  Southern  California.    Drought  in  Rhodesia. 

"Acts  of  God"?   That's  what  some  call  them. 

But  no  question  about  what  to  call  the  responses  they  brought  from  the  Church  of  the 
Brethren. 

Over  $95,000  in  personnel  and  materials  —  acts  of  God  through  his  people  for  his  people. 

And  after  the  earthquake,  wind,  or  fire,  the  Church  of  the  Brethren  will  be  ready  to  serve 
again.    Because  you  care. 


e 


WORLD 
MINISTRIES 
COMMISSION 


SI  IB 

In  creative  * 
response. 


CHURCH   OF   THE    BRETHREN 


APRIL   15,   1972 


Toward  an 

Envir 

Ethic 


©©[nil 


Dsl^l^SD-^ 


^^      Public  Education:  Socializer  or  Liberator?    As  a  nation  we  put 
a  lot  ot"  faith  in  education.    We've  assumed  that  more  people  with 
more  schooling  would  produce  a  better  world.    Ivan  Illich  in 
De-schooling  Society  declares  this  a  false  hope  and  offers  counter- 
proposals.   S.  Loren  Bowman  reviews  Illich's  book 

JQ  Toward  an  Environmental  Ethic.  How  are  the  Christian  faith 
and  an  ecological  awareness  to  be  brought  together?  Messenger 
opens  a  section  on  the  environment  with  a  montage  of  photographs 

and  brief  statements  that  offer  some  beginning  points 

A  Statement  on  Christian  Life-Style.    Study  and  research  helped 

con\ince  one  group  o(  Brethren  tliat  an  environmental  ethic  depends 
on  the  life-style  individuals  and  famiHes  choose.    Responding  to  the 
insights  of  some  members  of  the  La  Verne.  CaHfornia,  church  are 
Floyd  E.  Bantz,  WilHam  R.  Eberly,  Wayne  F.  Geisert,  Ruth  Lyons, 
and  Andrew  G.  Mathis 


To  Construct  New  Attitudes.    Ecological  awareness  can  come 

with  study.    Robert  T.  Neher  reviews  some  resources 

Man!    You're  in  Charge!    A  confession  and  an  alfirmation 
together  call  for  stewardship  of  the  environment 

Outlook  features  singers  The  Young  Spirits,  looks  at  developments  in  the 
National  Council  of  Churches,  introduces  the  nominee  for  executive  of 
the  American  Baptist  Convention,  calls  for  hymns  on  environmental 
stewardship,  and  notes  a  hosteUng  tour  of  Germany  being  offered  by 
Camp  Swatara  {beginning  on  2).  .  .  .  Dorris  Blough  and  Mabel  Bowman 
recount  two  very  different  styles  of  life  that  Brethren  will  recognize  (  19 
and  24 ) ....  In  Take  It  From  Here  Glee  Yoder  calls  for  a  celebration  of 
the  earth  (20).  .  .  .  An  editorial  proposes  "A  Campaign  on  Rethinking 
Mission"  (28) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald    E.    Keener    '  News 
Wilbur   E.    Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

Linda    K.    Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL   121,   NO.   8 


APRIL    15,    1972 


C.RF.DIIS:  Co\er  ^clr>ckvvise  from  inp. 
fir^tl  RclifTious  News  Scrx  ice;  I  second, 
fifth)  I'nitcd  N.-Jlions:  (irani  Ilcilman;  I'S 
Dcpnrlmcnl  of  the  Interior;  I.  10  (third 
from  Icf  I ) .  17  U  nl  ted  Nat  ions;  2  Tom 
Warner;  I  Howard  E.  Rover;  fi  "Fciffer." 
roiirtes\  of  the  C.hiraj'o  Siin-Thnrs  and 
Piihlishers-Hall  S\nrlifatc;  8  "Slorv  Hour." 
hv  Mabel  \i.  Farmer,  reproduced  from  Che 
col  left  if  )ns  of  the  I.ihrarv  of  Clons^rcss;  10 
/first  on  left)  (.rani  Mellman;  Mhinl,  fifth) 
Religions  News  .Scr\icc;  12  ^first.  third 
from  left)  Religious  News  Service;  U  altncr; 


14  Tom  Stack  for  Tom  Stack  and  Associ- 
ates; 15.  20  Edward  ^Vall(^wiIcll:  lf>  Ed 
Carlin;  21.  24  Don  Honick;  22  from  Kni-iroii- 
wental   Arliou:   April  22 

>rF.ssENCER  is  thc  ofTicial  publication  of  the 
Church  of  tlie  lircUircn.  Entered  as  second- 
class  matter  .A,ug.  20.  1918,  under  -A,ct  of 
Congress  of  Oct.  17.  1917.  Filing  date.  Oct.  I. 
1971.  Messenger  is  a  member  of  Ihe  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Sen  ice  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  arc  from  tlie  Re\iscd  .Standard 
Version. 

Subscription  rates:  S4.20  per  year  for  indi- 
\idual  subs(  ripiions;  S3.f)0  per  vear  for  cliinch 
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plan: 
^\  ife. 
from 


i 


III 


107 


SOURCE   MATERIAL 

I  liked  the  review  by  Associate  Editor 
Keener  of  the  monumental  winter  issue  of 
Brclhrcn  Life  and  Thought  (Feb.  15),  but 
for  contrast  he  might  have  quoted  the  fol- 
lowing three  excerpts. 

C.  Wayne  Zunkel  concluded  that  "the 
future  of  the  Church  of  the  Brethren  is  not 
dark.  The  basic  ideals  hammered  out  by 
Mack  and  that  handful  at  Schwarzenau  have 
as  much  relevance  for  us  as  they  had  for 
them.  ..." 

M.  R.  Zigler  [names  the  relevance]:  "no 
force  in  religion  to  compel  anyone  to  be  in 
the  church  or  to  leave  it;  opposition  to  take 
the  legal  oath  to  tell  the  truth  or  to  affirm 
loyalty;  no  participation  in  war;  separation 
of  church  and  state,  freedom  to  follow  con- 
science." 

Graydon  Snyder  judges  that  the  church  of 
2000  will  "stand  in  community  with  Jesus. 
.  .  .  The  model  is  Jesus  surrounded  by  his 
disciples.  .  .  .  One  model  is  clear:  localism. 
The  local  communities  will  work  hard  to 
recapture  and  develop  anew  the  kinds  of 
communal  values  which  have  disappeared  in 
the  recent  upheaval  in  American  society. 
.  .  .  This  local  church  will  be  ecumenical  in 
nature  (that  is,  constituted  by  Christians  of 
many  backgrounds)  but  not  ecumenical  in 
the  present  sense  of  the  word.  .  .  . 

"I  think  another  characteristic  of  the 
church  will  need  to  be  radical  openness.  .  .  . 
In  short,  the  church  will  have  less  a  Messi- 
anic complex  and  more  of  a  discipleship 
stance.  .  .  ." 

This  important  issue  of  Brethren  Life  and 
Thought  could  well  serve  congregational  dis- 
cussion groups  as  source  material. 

Harvfy  L.  Long 
Elmhurst.  III. 

OVERSIMPLIFICATION 

I  roail  Inez  Long'  article.  "Why  I've  Been 
Pulling  on  thc  Brakes"  (Jan.  15),  with  great 
appreciation  for  what  I  consider  a  very  pro- 
found and  accurate  assessment  of  what  has 
happened  in  the  Church  of  the  Brethren. 

In  the  utterly  simple  mentality  which  cur- 
rently is  in  the  driver's  seat  I  question  how 
many  will  bother  to  read  this  article,  or  will 
really  understand  ihc  full  import  of  what 
she  is  saying. 

By  simple  mentalily  1  mean  the  attitude 
which  would  mainlain  a  church  without 
strong  central  leadership,  which  is  tuned  to 
the  diffused  voices  that  are  taking  the  church 
where  il  is  going  today. 

For  example.  "Elgin"  says  that  the  local 
church  knows  best  what  it  needs;  so  it  waits 
for  the  "grass  roots"  to  speak.  But  the  grass 
roots  church  knows  neither  its  identity  nor 
its  needs. 


m 


©DllC 


Youth  says  that  in  order  to  witness  to 
our  modern  subculture  we  must  identify 
with  it.  Many  of  our  ministers  say  that  in 
order  to  witness  to  youth,  they  must  identify 
with  them. 

Our  educators  say  that  the  essence  of 
Christian  education  is  the  communication  of 
feehng.  Much  of  the  church  in  general  says 
that  the  essence  of  the  Christian  faith  is  in 
human  relationship.  "To  worship  rightly  is 
to  love  each  other." 

Annual  Conference  says  that  the  primary 
function  of  the  church  is  to  witness  to  the 
world  by  providing  right  answers  to  its  prob- 
lems. To  discover  the  will  of  God.  form 
great  lines  before  a  microphone  and  take  a 
vote. 

I  hear  many  people  say  as  they  read  these 
lines,  "What's  wrong  with  that?" 

It  is  this  kind  of  mentality  which  is  a 
gross  oversimplification  of  the  mission  and 
work  of  the  church,  but  which  is  taking  us 
wherever  it  is  that  we  are  going. 

Lyle  M.  Klotz 
Olympia,  Wash. 


PLEASE   CANCEL 

I  have  followed  up  your  issues  concerning 
the  Kent  State  issue.  Your  writings  make 
me  sick.  How  can  you  idolize  such  behav- 
ior? If  the  National  Guard  would  not  have 
stopped  such  behavior,  there  would  have 
been  many  more  deaths. 

You  and  the  Brethren  church  preach  not 
to  kill  or  go  to  war,  but  it  is  okay  to 
riot  and  beat  National  Guardsmen  with 
rocks  and  clubs.  I  watched  all  of  this  on 
television  news,  and  you  are  trying  to  make 
heroes  out  of  college  scum  and  tramps.  I 
would  have  given  anything  to  have  been  one 
of  the  guardsmen  at  that  riot. 

Please  cancel  my  and  my  father's  sub- 
scription to  your  magazine. 

Allen   Claar,   Bruce   Claar 
New  Enterprise.  Pa. 


ADULTS  ARE  GOD'S   CHILDREN 

As  one  who  is  88,  I  find  our  church  has 
taken  on  a  new  and  beautiful  life. 

One  of  the  inspirational  sights  is  to  see 
little  children  go  forward  for  a  sermon  all 
their  own.  Could  a  child  who  is  trained  up 
in  the  way  he  should  go  ever  forget  this 
experience? 

Our  Lord  and  Savior,  Jesus  Christ,  loved 
little  children. 

We  adults  are  God's  children.  Perhaps 
he  looks  at  us  as  we  assemble  for  worship 
in  the  same  manner  as  we  observe  little 
children   as   they    gather   for  their   sermon. 

Mrs.  William  Terford 
Glendale,  Calif. 


What  is  termed  as  one  of  the  boldest 
ventures  in  international  cooperation 
ever  attempted  will  occur  in  June  in 
Stockholm,  Sweden.  It  is  the  United 
Nations  Conference  on  the  Human  En- 
vironment, bringing  together  represent- 
atives of  at  least  130  countries  to  focus 
on  the  critical  environmental  problems 
facing  humankind. 

Among  items  to  be  considered  are  a 
Universal  Declaration  on  the  Human 
Environment,  international  standards 
and  norms  for  environmental  behavior, 
steps  to  save  the  soil  and  the  oceans, 
a  global  system  of  monitoring,  and  a 
World  Heritage  Foundation  to  protect 
areas  of  natural  or  cultural  significance. 

"Only  One  Earth"  is  the  conference 
slogan,  and  the  design  noted  here,  de- 
picting man  as  part  master/part  crea- 
ture of  his  environment,  is  the  official 
emblem. 

The  question  of  managing  the  global 
environment  in  the  overall  interest  of 
mankind  "is  the  most  intrinsically  inter- 
national of  all  the  great  issues  which 
have  confronted,  or  are  likely  to  con- 
front, the  human  race,"  declares  the 
Secretar>'-General  of  the  Conference, 
Maurice  F.  Strong  of  Canada.  The  plea 
of  observers  is  that  the  conference  result 
not  only  in  studies  and  resolutions  but 
in  machinery  with  sufficient  political 
clout  to  regulate  policies. 

Mandator)'  as  governmental  and  in- 
tergovernmental study  and  action  are, 
there  is  another  institution  which  also 
could  mount  an  assertive  stance  on  is- 
sues affecting  the  global  life  system. 
It  is  the  Christian  church  —  the  world- 
wide church  but  also  the  church  in 
denominational  and  congregational  set- 
tings. 

As  Frederick  Elder,  author  of  Crisis 
in  Eden,  sees  it,  the  impact  of  govern- 
ment, particularly  as  we  Americans 
know  it,  may  tend  to  be  cautious,  a 
reflection  of  what  the  populace  in  gen- 
eral thinks.  On  some  issues  government 
often  is  morally  neutral,  leaving  to  other 
institutions  the  establishment  of  moral 
identities.  Of  the  institutions  equipped 
to  respond  on  ecology,  Elder  sees  the 
church  as  having  high  potential,  taking 
into  account  its  understanding  of  crea- 
tion, its  concern  for  all  life,  its  inclina- 
tion to  examine  values.    And  while  de- 


cided shifts  in  attitudes  may  be  re- 
quired, the  church  has  a  concern  and  a 
base  from  which  to  evolve  an  environ- 
mental ethic. 

At  least  one  group  of  Brethren,  mem- 
bers of  a  California  congregation,  al- 
ready has  worked  at  the  task  (page  13). 
Not  that  what  they  have  to  say  about 
faith  and  ecology  is  a  final  word,  but 
it  is  a  word  taken  seriously  enough  to 
begin  to  reshape  the  patterns  and  goals 
of  the  persons  involved.  Comments 
about  their  statement  follow  on  page 
16,  presented  with  the  view  in  mind 
that  readers  elsewhere  may  choose  to 
engage  in  reflection  and  action  on  pat- 
terns of  life-stvle  for  themselves. 


ONLY   ONE   EARTH 


Also  in  this  issue,  readers  will  find 
articles  by  guest  contributors  Dorris 
Blough,  writer  and  former  missionary, 
Nampa,  Idaho:  Floyd  E.  Bantz.  pastor. 
Roaring  Spring,  Pa.:  William  R.  Eberly, 
head  of  the  new  environmental  studies 
program  at  Manchester  College  in  Indi- 
ana: Wayne  F.  Geisert,  president  of 
Bridgewater  College  in  Virginia:  Ruth 
Lyons,  Kent,  Wash.;  Andrew  G.  Math- 
is,  psychologist,  Tampa,  Fla.;  Glee 
Yoder,  writer,  McPherson,  Kan.:  Mabel 
Bowman,  Astoria,  III.:  and  S.  Loren 
Bowman,  general  secretan,-.  Church  of 
the  Brethren  General  Board:  and  book 
reviewer  Robert  T.  Neher.  professor 
of  life  science  at  La  Verne  College  in 
California. 

The  statement,  "Man!  You're  in 
Charge!"  appears  with  permission  of 
the  Section  on  Stewardship  and  Benevo- 
lence, National  Council  of  Churches.  — 
The  Editors 


4-15-72     MESSENGER     1 


The  Young  Spirits  tell  their 
faith  in  folk  musical  idiom 

One  hundred  three  West  Milton,  Ohio, 
young  people  have  been  sharing  their 
faith  through  the  folk  musical  and  at  the 
same  lime  have  sparked  a  deepening  re- 
lationship among  themselves. 

The  Young  Spirits,  as  they  call  them- 
selves, come  from  13  denominations  in 
and  near  West  Milton  and  had  their 
beginning  a  year  ago  with  their  director 
Earlene  Bradley,  wife  of  the  Church  of 
the  Brethren  pastor.  Phil  Bradley. 

Mrs.  Bradley  had  heard  a  group  of 
youth  present  the  folk  musical  "Tell  It 
Like  It  Is"  at  a  chorister's  seminar  in 
Kansas  and  returned  home  inspired  to 
organize  a  similar  group.  Phil  and  Ear- 
lene Bradley  approached  other  com- 
munity and  area  churches  with  the  idea, 
and  The  Young  Spirits  were  on  their  way. 

Last  March  the  group  performed  "Tell 
It  Like  It  Is"  to  1,600  persons  in  the  high 
school  auditorium,  at  Christmas  gave 
the  seasonal  folk  musical  "It's  the  Lord's 
Thing,"  and  for  Palm  Sunday  this  year 
performed  "Natural  High." 

TTieir  audiences  have  also  included  the 
Greenville  Brethren  Home.  Bradford. 
Ohio.  Council  of  Churches.  Troy's  com- 
munity lenten  service,  Southern  Ohio 
Church  of  the  Brethren  conference, 
Miami  County  Fair,  Veterans  Adminis- 
tration Hospital,  and  many  churches. 

And  in  June  at  Cincinnati,  the  Young 
Spirits  will  perform  at  the  Church  of 
the  Brethren  Annual  Conference  as  part 
of  the  Insights  70s  opportunities. 

"We  had  been  looking  for  a  meaningful 
youth  ministry  in  our  church  and  com- 
munity and  the  medium  of  folk  musicals 
opened  up  for  us,"  Phil  Bradley  said.  "In 
addition  to  giving  young  people  an  op- 
portunity to  express  their  talent,  the 
musicals  about  God  have  given  them  an 
avenue  by  which  they  may  share  their 
faith." 

More  than  a  musical  group.  The  Young 
Spirits  hold  a  retreat  in  connection  with 
each  production  to  polish  off  the  perform- 
ance and  to  provide  for  personal 
growth  in  small  groups.  "Our  being  to- 
gether gives  us  a  chance  to  dig  into  the 
meaning  of  each  musical  and  to  share 
personal  concerns  and  discuss  group 
problems,"  Mr.  Bradley  said.  Sometimes 
the  dialogue  is  rewritten  by  the  youth  to 

2     MESSENGER    4-15-72 


The   Young  Spirits:  A   support  that  cuts  across  clique  lines,   enabling  self-discovery 


better  express  their  own  feelings. 

The  Bradleys  feel  the  group  has  pro- 
duced a  feeling  of  unity  among  the  adults 
and  youth  of  the  small  community.  They 
see  a  breakthrough  in  the  high  school 
too;  "The  youth  are  proud  to  identify 
with  their  faith  and  can  now  stand  up  to- 
gether and  make  a  witness.  They  have 
found  a  support  that  cuts  across  clique 
lines." 

In  his  own  church,  where  most  of  the 
youth  are  in  The  Young  Spirits,  Pastor 


Bradley  finds  them  taking  a  keener  inter- 
est in  the  CBYF.  The  young  singers  re- 
hearse at  the  Church  of  the  Brethren  and         _ 
in  many  helpful  ways  the  congregation  I 

has  been  very  supportive. 

The  Young  Spirits  has  enabled  the  West 
Milton  youth  not  only  to  express  their 
feelings  "like  it  is,"  but  have  enabled 
them  to  witness  to  their  faith  across  re- 
ligious lines,  build  individual  leadership 
and  group  community,  and  discover  anew 
themselves  and  others. 


Catholics  in  NCC?   Study 
committee  favors  membership 

That  a  committee  including  top  officials 
of  the  Roman  Catholic  Church  would 
issue  a  report  favoring  Catholic  member- 
ship in  the  National  Council  of  Churches 
indicates  the  ecumenical  movement  has 
come  a  long  way. 

The  document  issued  in  early  February 
concluded  that  "nearly  every  argument  in 
favor  of  the  continuance  of  the  NCC  (or 
a  comparable  successor)  is  also  an  argu- 
ment for  Roman  Catholic  membership." 

The  joint  NCC-RCC  committee  said 
that  Catholic  membership  in  the  council 
would  bring  several  advantages,  and  that 
there  are  no  obstacles  that  would  prevent 
the  move. 

Dr.  Edwin  Espy,  general  secretary  of 
the  NCC,  said  it  was  a  "foregone  con- 
clusion" that  the  Catholic  Church  would 
be  accepted  if  it  applied  for  member- 
ship. 

The  step  if  it  comes  —  and  it  is  up  to 
the  National  Conference  of  Catholic 
Bishops  to  decide  to  apply  for  member- 


ship —  would  profoundly  affect  the  col- 
lective life  of  American  religious  insti- 
tutions for  generations  to  come. 

Indeed  Catholic  membership  in  na- 
tional councils  is  already  a  reality  in  sev- 
eral countries,  and  in  the  US  several 
Catholic  dioceses  and  parishes  have 
joined  regional  and  local  councils. 

Giving  perspective  to  the  National 
Council-Catholic  Church  document  for 
Religious  News  Service  was  Dr.  Tracy 
Early.  Excerpts  from  his  observations 
follow: 

As  recently  as  194S,  the  Vatican  re- 
fused to  allow  Catholics  to  attend  the 
founding  assembly  of  the  World  Council 
of  Churches,  even  as  observers.  From  the 
Protestant  side,  sharp  condemnation  of 
Catholicism  for  its  attitude  on  religious 
liberty  and  other  social  issues,  as  well  as 
on  questions  of  doctrine  and  church  au- 
thority, was  common. 

But  a  new  mood  was  developing,  and  it 
was  accelerated  by  the  work  of  Pope  John 
and,  in  the  US,  the  presidency  of  John 
Kennedy. 

The  NCC  appointed  staff  members  to 
give  Catholic  relationships  special  atten- 


1 


American  Baptists  nominate 
professor  as  new  executive 

Dr.  Robert  C.  Campbell,  dean  and  profes- 
sor of  New  Testament  at  the  American 
Baptist  Seminary  of  the  West  in  Covina, 
Calif.,  has  been  nominated  for  the  post 
of  general  secretary  of  the  American  Bap- 
tist Convention.  The  nomination  will  be 
presented  to  the  annual  meeting  of  the 
denomination  in  Denver  May  10-14. 

The  previous  secretary.  Dr.  Edwin  H. 
Tuller,  resigned  Dec.  31,  1970,  to  become 
pastor  of  the  American  Church  in  Paris. 

Dr.  Campbell  joined  the  faculty  of  the 
American  Baptist  Seminar}'  of  the  West, 
then  called  the  California  Baptist  Theo- 
logical Seminary,  in  1953,  and  became 
dean  the  following  year.  Ordained  in 
1947,  he  served  as  minister  of  churches 
in  Pennsylvania,  New  Jersey,  and  Cali- 
fornia. 

As  general  secretary,  Dr.  Campbell  will 
be  the  principal  executive  officer  of  the 
ABC,  a  1.5  million-member  denomination 
with  headquarters  at  Valley  Forge,  Pa. 


The  Denver  assembly  will  also  con- 
sider changing  the  denominational  name 
to  American  Baptist  Churches,  meeting 
biennially,  rather  than  annually,  and 
major  changes  in  denominational  polity 
and  structure.   Mrs.  Marcus  Rohlfs  of 
Seattle,  Wash.,  is  president  of  the 
American  Baptist  Convention. 

Virginia  church  honors 
men  taking  CO  positions 

"We  have  all  kinds  of  honors  for  those 
who  participate  in  war,  but  what  about 
those  who  stand  for  peace?  We  have  a 
tendency  sometimes  to  forget  them." 

That  sentiment  of  Graham  Sowers, 
pastor  of  the  First  Church  of  the  Breth- 
ren at  Pulaski,  Va.,  formed  the  basis  for 
a  peace  banquet  by  the  church's  Youth 
HI  fellowship  to  honor  those  men  of  the 
church  who  chose  to  witness  through  al- 
ternative service. 

During  his  pastorate  at  Pulaski  Mr. 
Sowers  has  helped  seven  young  men  ob- 
tain conscientious  objector  status.  Sev- 


eral of  the  men  spoke  at  the  banquet. 
Their  comments: 

University  student  Danny  Simpkins. 
on  filing  for  CO  status  at  his  draft  board: 
"I  am  more  sure  now  than  ever  that  what 
I  did  was  right." 

Jimmy  Harrison,  1970  high  school 
graduate  and  recently  baptized  member: 
"I  am  proud  to  be  a  member  of  the 
Church  of  the  Brethren  and  of  the  stand 
we  take  for  peace." 

Hampton  Buckner,  who  served  with 
the  forestry  service  in  Michigan  and 
Maryland  during  World  War  H:  "It  is 
not  enough  to  be  against  war,  we  must  be 
for  something." 

University  student  Larry  Runions: 

"The  first  time  I  attended  the  Church 
of  the  Brethren  I  heard  a  sermon  on 
peace.   I  already  had  a  conviction  that 
war  was  wrong  and  it  was  almost  unbe- 
lievable to  find  someone  else  who  believed 
the  same  way  I  did." 

Cecil  Buckner,  seagoing  cowboy  dur- 
ing World  War  H:  "It  means  something  to 
give  a  part  of  your  life  to  help  other  peo- 
ple and  e.xpect  nothing  in  return." 


tion,  and  in  1965  a  joint  NCC-RCC  work- 
ing group  was  established,  paralleling  one 
formed  the  same  year  by  the  WCC  and 
the  Vatican. 

Catholic  relationships  with  the  NCC 
developed  rapidly,  with  the  NCC  appoint- 
ing Catholic  priests  and  nuns  to  its  staff. 
Catholic  groups  cooperating  with  various 
program  units  of  the  NCC,  and  the  Na- 
tional Conference  of  Catholic  Bishops 
deciding  in  1970  to  appoint  representa- 
tives to  the  NCC  Faith  and  Order  Com- 
mission. 

As  early  as  1967,  a  study  showed  some 
degree  of  Catholic  participation  in  al- 
most every  aspect  of  the  NCC's  work. 
And  in  1968,  the  joint  working  group  had 
progressed  so  rapidly  that  it  was  dissolved 
and  replaced  with  the  study  committee, 
which  was  instructed  to  examine  the  spe- 
cific question  of  Catholic  membership  in 
the  NCC. 

Though  the  National  Council  has  been 
the  principal  institutional  expression  of 
ecumenism  in  this  country,  it  could  only 
be  of  limited  significance  so  long  as  its 
membership  did  not  include  the  Catholic 
Church.  This  was  true  even  apart  from 


the  theological  situation,  since  its  48 
million  members  made  it  by  far  the 
largest  church  in  the  nation. 

Not  only  would  Catholic  membership 
more  than  double  the  NCC  constituency 
and  add  financial  strength  in  a  period  of 
declining  NCC  income,  it  would  likely 
make  the  present  member  churches  take 
the  council  more  seriously  and  might 
lead  other  churches  that  have  stayed  out 
thus  far  to  reconsider. 

A  Catholic  decision  to  join  the  NCC 
would  also  be  likely  to  advance  the  pros- 
pects of  Catholic  membership  in  the 
World  Council  of  Churches,  a  topic  of 
discussion  at  the  1968  Uppsala  Assembly 
of  the  WCC,  Pope  Paul's  1969  visit  to 
the  WCC  headquarters  in  Geneva,  and 
sessions  of  a  joint  working  group. 

Though  the  Catholic  Church  will 
doubtless  be  accepted  into  the  NCC  if  it 
applies,  a  few  people  on  the  NCC  side 
may  be  less  than  enthusiastic  about  it. 
Those  who  view  the  council's  role  largely 
as  that  of  an  advocate  for  liberal  social 
policies  can  foresee  that  Catholic  mem- 
bership will  likely  place  some  restraint  on 
such  activity,  at  least  in  some  areas. 


However,  on  issues  such  as  economic 
justice  Catholic  membership  may  give  the 
NCC's  work  greater  impact.  Further- 
more, Dr.  Espy  reports  that  even  the 
strongest  advocates  of  social  change  are 
becoming  disenchanted  with  the  effective- 
ness of  policy  statements  in  bringing  it 
about,  and  says  the  NCC  would  probably 
be  changing  its  style  in  this  regard  any- 
way. 

In  any  event,  top  leaders  of  the  NCC, 
such  as  Dr.  Espy  and  Dr.  Cynthia  Wedel, 
NCC  president,  do  not  base  ecumenism 
on  such  pragmatic  considerations,  but  on 
theological  grounds,  an  approach  more 
in  accord  with  the  historic  Catholic  be- 
lief that  unity  is  one  of  the  intrinsic 
marks  of  the  church. 

"Those  who  want  to  keep  the  ecumeni- 
cal movement  monolithic  on  social  issues 
must  readjust  their  views  of  ecumenism," 
says  Dr.  Espy.   "The  basic  principle  of 
ecumenism  is  inclusiveness." 

Unity  is  not  to  be  sought  primarily  so 
that  the  churches  can  achieve  certain 
pragmatic  goals  more  effectively,  says 
Dr.  Wedel,  but  because  "this  is  what  God 
wants." 


4-15-72    MESSENGER     3 


NCC  meeting  in  December 
could  'phase  out'  assembly 

The  December  1972  triennial  General 
Assembly  of  the  National  Council  of 
Churches  could  be  the  last  such  meeting 
of  the  Protestant-Orthodox  organization. 

If  the  gathering  in  Dallas  —  and  a  ma- 
jority in  each  denominational  delegation 
—  concurs  in  adopting  a  new  stmcture, 
the  General  Assembly  will  be  phased  out. 

(Church  of  the  Brethren  representa- 
tives to  the  Dallas  assembly  will  be  chosen 
in  June  during  Annual  Conference.) 

Also  replaced  would  be  a  policy-mak- 
ing General  Board  which  currently  meets 
three  times  annually.  Taking  its  place 
would  be  a  Governing  Board,  larger  than 
the  present  committee. 

The  restructure  plan,  endorsed  by  the 
General  Board  last  September,  has  been 
sent  to  the  constituent  churches,  board 
members,  and  25  nonmember  groups  eli- 
gible for  NCC  membership. 

The  restructure  holds  open  the  possi- 
bility for  Roman  Catholic  membership 
and  for  participation  by  non-NCC  Pro- 
testant groups. 

Under  the  plan,  the  Governing  Board 
would  make  legislative  decisions  and  con- 
trol budget  and  program.  The  triennial 
General  Assembly  would  be  replaced  by 
an  occasional  Ecumenical  Congress, 
planned  to  assure  broadest  possible  par- 
ticipation by  all  US  Christian  groups. 

The  Governing  Board  is  seen  as  more 
inclusive  than  the  present  General  Board. 
It  would  include  the  chief  executive  of 
each  member  church,  heads  of  major 
denominational  boards  and  agencies, 
and  the  chief  policy-makers  of  denomina- 
tions. 

Delegations  would  represent  actual 
constituency  in  terms  of  racial  and  ethnic 
breakdowns,  would  be  made  up  equally  of 
lay  men  and  women  and  whenever  pos- 
sible would  include  representatives  of 
regional  ecumenical  organizations. 

Seats  would  be  provided  for  at-large 
members  with  special  expertise  and  for 
representatives  for  nonmember  churches 
which  take  part  in  NCC  program  units. 

Tlie  work  of  the  council  would  be  or- 
ganized around  sections  and  units  of  the 
Governing  Board.  As  currently  envis- 
ioned, the  sections  would  be:  Renewal  of 
the  Church  for  Evangelism  and  Mission, 
Human  Need,  Systematic  Changes  in 

4     MESSENGER    4-15-72 


New  hymns  are  wanted  on  environmental  stewardship 


The  Hymn  Society  of  America  is  calling 
upon  hymnwriters,  poets,  and  the  poeti- 
cally inclined  to  submit  hymns  and  hymn- 
prayers  on  "Man's  stewardship  of  the 
earth  environment."  It  is  seeking  verses, 
suitable  to  be  sung  in  church  services,  on 
"this  fundamental  religious  problem  — 
hymns  that  speak  to  God  and  will  also 
move  men  to  action." 

This  latest  call  for  hymns  is  made  in 
the  fiftieth  year  of  the  Society's  existence 
as  a  voluntary  agency  seeking  and  pub- 
lishing for  all  churches  hymns  related  to 
social-religious  and  educational  current 
concerns  and  problems.  The  Society 


points  out  that  while  ecology  is  "a  rela- 
tively new  emphasis  for  the  preacher  and 
the  congregation,  for  the  teacher  and  the 
class,  it  is  vital  for  the  survival  of 
mankind." 

Writers  should  send  new  hymn  texts  — 
and  suggestions  of  current  hymn  tunes  to 
which  they  can  be  sung  —  by  May  31  to 
the  Committee  on  Environmental  Stew- 
ardship Hymns,  Hymn  Society  of  Amer- 
ica, Room  242,  475  Riverside  Drive, 
New  York,  N.Y.  10027.  The  Society 
hopes  to  copyright  and  publish  a  group 
which  will  be  judged  the  best  and  to  ask 
musicians  to  compose  new  tunes  for  them. 


Society,  Culture  and  Life  Fulfillment, 
and  Christian  Unity.  Each  Governing 
Board  member  would  be  assigned  to  a 
section. 

Program  responsibilities  would  be  car- 
ried out  by  units  on  Education  and  Min- 
istry, Church  and  Society,  and  Ecumeni- 
cal Ministries  Overseas.   Most  members 
would  come  from  the  Governing  Board 
but  might  also  include  persons  from  non- 
member  churches  and  other  ecumenical 
agencies. 

In  addition,  commissions  on  theologi- 
cal studies  and  dialogue,  regional  and 
local  ecumenism,  media  programming 
and  stewardship  would  operate. 

An  executive  committee  of  the  Govern- 


ing Board  is  seen  as  overseeing  research 
and  planning,  interpretation  and  informa- 
tion, administration  and  finance  and  per- 
sonnel. 

Funding  for  general  management 
would  come  from  fair-share  assessments 
and  donations.  Services  would  be  paid 
by  those  units  using  them  and  by  par- 
ticipating churches.  Under  the  new  plan, 
the  general  secretary  is  also  the  chairman 
of  the  executive  committee. 

The  plan  was  developed  over  a  period 
of  several  years.  Dr.  Thomas  J.  Liggett, 
deputy  general  minister  of  the  Christian 
Church  (Disciples  of  Christ)  was  chair- 
man of  the  Committee  on  Future  Ecu- 
menical Structure.  —  r.n.s. 


.1 


Camp  Swatara  offers  German 
tour,  facilities  to  tourists 

Pennsylvania's  Camp  Swatara  is  offering 
20  persons  a  hosteling  and  bicycling  tour 
of  Germany  from  Aug  12-31. 

Camp  director  Gerald  Greiner  said  the 
participants  will  fly  to  Luxemborg,  take 
a  steamer  to  Cologne,  and  rent  bikes  there 
for  an  itinerary  that  will  carry  them 
through  Schwarzenau,  medieval  villages, 
and  the  Black  Forest. 

Some  major  cities  will  be  visited,  but 
most  of  the  travel  will  be  through  rural 
parts  of  Germany.  Part  of  the  trip  will 
be  by  rail. 

Mr.  Greiner  also  invites  Brethren  who 
are  visiting  eastern  Pennsylvania  to  ob- 
tain lodging  at  Camp  Swatara.  The  camp 
grounds,  in  the  Blue  Mountain  of  Berks 
County,  has  a  Family  Camping  Center 
and  is  near  Hershey,  the  Ephrata  Clois- 
ter, and  Roadside  America.  Vesper 
ser\'ices,  discussion  groups,  and  camp- 
fires  are  held  on  weekends,  with  special 
services  during  the  Memorial  Day,  Inde- 
pendence Day,  and  Labor  Day  holi- 
days. 

Information  on  the  camp  facilities  and 
the  bike  tour  of  Germany  may  be  had 
from  Mr.  Greiner  at  5710  Crickett  Lane, 
Harrisburg,  Pa.  17112,  before  June  1, 
and  afterwards,  at  the  camp,  Route  1, 
Bethel,  Pa.  19507. 

Moscow's  English-speaking 
have  Episcopalian  chaplain 

The  pastor  to  the  English-speaking  com- 
munity in  Moscow  is  29-year-old 
Raymond  Oppenheim,  who  until  Febru- 
ary was  an  Episcopal  Church  missionary 
in  Alaska. 

Actually  considered  the  Protestant 
chaplain,  Mr.  Oppenheim  conducts  Sun- 
day services  twice  monthly  at  the  Amer- 
ican ambassador's  home  and  twice 
monthly  at  the  British  Embassy.   Week- 
day worship  and  activities  are  held  in  his 
residence. 

Five  denominations  —  Episcopal, 
United  Methodist,  United  Presbyterian, 
American  Baptist,  and  Lutheran  Church 
in  America  —  began  the  program  in 
1962  and  alternate  in  supplying  chaplains 
who  basically  serve  American  and  British 
diplomats  in  the  Soviet  capital. 


mmdBirWn 


PEOPLE    YOU  KNOW 


Atlantic  Northeast  Disturict  executive 


Harold   Z_.    Bamberger    has  been  appointed  by  the  Mennonite 
Central  Committee  to  a  one-year  term  on  the  Mennonite  Men- 
tal Health  Services  Board  which  directs  a  program  of  mental 
health  studies  and  hospitals  in  the  US  and  Canada. 

Frances   Clemens   Nyce ,    Westminster,  Md. ,  has  been 
named  Maryland  representative  for  the  US  committee  for 
UNICEF.   She  has  been  coordinator  of  1±ie  Carroll  County 
"Trick  or  Treat  for  UNICEF"  campaign  for  Church  Women 
United  since  1966. 

Serving  as  Southern  Pennsylvania  District  peace  field- 
worker  this  summer  is  Prudence   Lenharr   of  the  Waynesboro 
congregation.   Presently  she  is  in  the  peace  studies  mas- 
ter's program.  Eastern  Mennonite  Seminary,  Harrisonburg,  Va. 

United  Melihodist  clergyman  Alan  Geyer   has  resigned  as 
Christian  Century   editor  to  become  1ihe  first  Dag  Hammer- 
skjold  professor  of  peace  studies  at  Colgate  University. 

Representing  the  Church  of  the  Brethren  on  the  Jan.  31 
inaugural  of  the  Oklahoma  Conference  of  Churches  was  Byron 
E.    Dell,    Southern  Plains  District  executive. 


THE   PASTORAL  SCENE 


Two  Church  of  the  Brethren  mini- 


sters celebrated  their  fiftieth  year  in  the  ministry:  Joseph 
M_.    Baugher ,    York,  Pa.  ,  and  Robert   L_.    Byrd ,  Bridgewater,  Va. 

Serving  as  interim  pastor  at  the  Central  Church  of  the 
Bret±iren,  Roanoke,  Va.  ,  is  Ralph  E_.    Shober . 

Pastoral  placements  ...  John   Lit  ten ,  from  Tear  Coat, 
West  Marva,  to  Walnut  Grove  in  the  same  district. . .Ed 
Poling   to  Myersville,  Mid-Atlantic. . .Percy  Kegarise   to 
Three  Springs,  Southern  Pennsylvania. . .Charles  Gibbs  , 
United  Methodist,  to  Zion  in  Michigan. . .and  Phyllis  Carter 
from  Bethel  Center,  Northern  Indiana  to  Wabash,  South/ 
Central  Indiana. 

Northern  Ohio's  Deshler  congregation  called  Roger 
Harding   as  part-time  pastor  ...  In  the  Southern  Plains 
District  Dan  Blickenstaff   has  terminated  pastoral  services 
to  the  Antelope  Valley  church  because  of  ill  health. 

Dual  fellowships  in  teaching  and  resident  chaplaincy 
in  Chicago  call  Larry  Ul ri ch   to  resign  his  pastorate  at 
Flower  Hill  in  the  Mid-Atlantic  District. 

Brookville ,  Ohio,  pastor  Carl  Zigler  has  resigned  to 
become  lihe  first  full-time  chaplain  at  the  Brethren  Home, 
Greenville,  Ohio. 


YOU'LL   WANT   TO   KNOW  ABOUT   THESE 


Two  new  resources 


on  the  draft  may  be  helpful  to  young  men  facing  military 
or  alternative  service.  The  New  Draft   Law   contains  a  list 
of  draft  classifications,  pointers  on  how  to  register,  and 
other  information.   Order  from  the  Church  of  the  Brethren, 
1451  Dundee  Ave.,  Elgin,  111.  60120,  for  15<:  per  copy  or 
$10  per  hundred. 

Conscientious   Objectors   and   the  Draft   provides  com- 
prehensive information  from  the  National  Interreligious  Serv- 
ice Board  for  Conscientious  Objectors.   Order  from  NISBCO, 
550  Washington  Bldg. ,  15th  S  New  York  Avenues,  N.W.,  Washing- 
ton, D.C.  20005,  at  $15  per  hundred  plus  shipping  to  anyone 
who  orders  it  in  quantity  for  free  distribution. 

4-15-72  MESSENGER  5 


)PS©D®D  \r(Bp(n)\rt 


Amnesty... yes  or  no 


by  RONALD  E.  KEENER 

The  young  man's  response  to  the  Senate 
subcommittee  examining  the  matter  of 
amnesty  pointed  up  the  intermix  of  poH- 
tics  and  morality  that  any  discussion  on 
amnesty  raises:  The  men  who  were 
forced  to  flee  their  country  to  avoid  the 
Vietnam  war.  he  said,  deserved  not  so 
much  a  pardon  as  an  apology  from  their 
government. 

And  as  Congressional  —  and  public  — 
sentiment  stands  now.  they  may  receive 
neither.  It  is  highly  unlikely  that  any 
Administration  would  admit  to  the  Viet- 
nam war's  being  a  gigantic  war  crime,  but 
it  is  upon  this  moral  peg  that  many  pro- 
amnesty  speakers  hang  their  arguments. 

Few  are  ready  to  share  the  feelings 
of  columnist  Garry  Wills  in  declaring: 

""The  real  question  is  not  whether  the 
President  should  grant  amnests.  but  if 
he  should  receive  it.   I  think  he  should. 
I  think  all  those  responsible  for  this  gris- 
ly war  should  be  pardoned  —  are  we  not 
all.  in  some  measure,  responsible?  —  but 
only  if  they  repent  of  that  responsibility, 
no  matter  how  partial. 

"And,  so  far,  the  President  hasn't, 
which  is  the  best  argument  advanced,  to 
this  point,  against  general  amnesty.'" 

Estimates  place  some  70,000  young 
American  men  in  Canada  and  Sweden 
who  have  refused  the  draft  or  quit  the 


military.    .Another  500  are  being  held  in 
federal  prisons  for  draft  resistance,  and 
about  ,'^.000  have  already  completed  pris- 
on terms,  branded  for  life  as  felons. 

Last  October,  16  prominent  citizens 
issued  a  statement  to  Congress,  the  Presi- 
dent, and  Presidential  aspirants  that 
pleaded:  "...  let  there  be  no  legal  re- 
crrminations  among  ourselves  for  the 
fightmg  or  the  refusing  to  fight  this  war. 
The  healing  and  reconciliation  of  the  na- 
tion, its  redirection  toward  peace  with 
rtself.  will  be  difiicult  enough.    It  will  be 
folly  to  make  it  even  harder  by  exacting 
heavy  legal  penalties  from  these  young 
men.  .  .  .  The  alternative  would  be  a  class 
of  political  exiles,  haunting  us  for  decade 
after  decade." 

But  should  some  price  be  extracted 
from  those  young  men  who  avoided 
military  service  while  others  stayed  home 
and  faced  the  music?  Among  those  with 
this  feeling  are  the  editors  of  The  Living 
Church,  an  unofficial  national  Episcopal 
magazine,  who  believe  that  some  distinc- 
tion between  those  who  fled  and  those 
who  fought  should  be  made. 

A  January  editorial  said  there  is  a  dif- 
ference between  one  who  leaves  his  coun- 
try with  the  intention  of  renouncing 
citizenship  and  one  who  intends  to  return 
after  the  war  is  over.  The  latter  is  deser- 
tion, it  said,  and  a  form  and  degree  of 
treason. 


"Moreover,  the  nation  must  give  heed 
to  precedent,"  the  editors  said.  "If  it 
gives  amnesty  to  those  returnees  it  will 
be  saying  to  the  young  men  of  some  pos- 
sible future  wartime:  "If  you  don't  ap- 
prove of  this  war,  find  some  safe  neutral 
spot  where  you  can  sit  it  out,  and  when 
it's  all  over  come  home:  all  will  be  for- 
given.' " 

On  the  position  that  the  expatriates 
must  earn  the  right  to  come  back,  to  be 
taken  seriously,  the  amnesty  bills  now 
in  Congress  are  based. 

Both  bills,  by  Senator  Taft  of  Ohio 
and  Representative  Koch  of  New  York, 
offer  amnesty  to  draft  resisters  (but  not 
to  deserters)  on  the  condition  that  they 
undertake  three  years  of  alternate  volun- 
tary service,  such  as  in  VISTA  or  a  vet- 
eran's hospital. 

In  any  respect  draft  resisters,  whether 
in  exile  or  prison,  are  unlikely  to  accept 
the  conditions  of  the  Taft-Koch  bills. 
The  implication  that   American  citizen- 
ship is  a  higher  value  than  the  dictates  of 
conscience  will  not  be  attractive  to  re- 
pentant resisters.  Still,  it  is  probably  the 
only  legislation  that  stands  a  chance  in 
Congress.  One  national  poll  revealed 
that  while  some  71  percent  of  the  people 
favored  amnesty,  most  of  them  preferred 
a  conditional  amnesty  only. 

Full  amnesty  is  opposed  particularly 
when  included  are  men  who  deserted  the 
military  after  induction.  The  Knights  of 
Columbus  publication,  Columbia,  of)- 
poscd  amnesty  for  those  "for  whom  the 
alleged  immorality  of  US  involvement  in 
Indochina  was  an  alibi  rather  than  a  con- 
viction. .  .  .  The  assumption  that  all 
draft  dodgers  and  deserters  were  prodded 


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6     MESSENGER    4-15-72 


by  conscience  rather  than  opportunism 
suggests  considerable  naiveness." 

Arguments  on  amnesty,  whether  con- 
ditional or  unconditional,  posit  on  one's 
view  of  the  rightness  or  wrongness  of  the 
war  itself,  whether  amnesty  is  regarded 
as  "forgiveness"  or  in  its  old  Greek  sense 
of  "to  forget." 

Many  draft  emigrants  to  Canada  say 
they  do  not  intend  to  return  to  the  US. 
Many  do  not  want  amnesty. 

There  are  some  who  want  to  return  and 
some  persons  in  the  US  think  amnesty 
should  be  granted  so  the  resisters  could 
make  a  free  choice  between  alternatives. 

President  Ni.xon  in  early  January  said 
he  did  not  choose  to  decide  on  amnesty 
for  Vietnam  resisters  until  all  US  per- 
sonnel held  prisoner  in  Vietnam  are  re- 
leased. 

Granting  amnesty  while  the  war  goes 
on  seems  undesirable  and  unlikely.  But 
public  debate  on  the  issue  is  in  place. 

Encouraging  that  debate,  and  seeking 
full  amnesty,  is  the  National  Committee 
for  Amnesty  Now  (200  Legal  Center 
Building,  Eugene,  Ore.  97401). 

The  organization,  headed  by  former 
Oregon  Congressman  Charles  O.  Porter, 
is  drafting  its  own  bill  that  would  offer 
amnesty  to  both  draft  resisters  and  de- 
serters. It  seeks  also  to  get  amnesty  planks 
in  both  national  party  platforms  this  sum- 
mer, to  obtain  such  commitments  from 
Presidential  and  Congressional  candi- 
dates, and  a  petition  campaign  to  support 
the  bill. 

For  Mr.  Porter,  "the  amnesty  issue 
goes  to  the  heart  of  the  moral  issue  of 
this  war.  No  man  should  be  punished  for 
refusal  to  participate  in  an  immoral  war." 


The  American  Civil  Liberties  Union  is 
also  involved  with  the  amnesty  issue,  as 
is  a  new  group,  the  American  Refugee 
Project.  It  is  trying  to  get  the  United  Na- 
tions to  designate  the  resisters  abroad  as 
official  refugees.  Several  national  and 
international  church  organizations  have 
long  spoken  of  the  resisters  as  "refu- 
gees." 

The  main  focus  on  amnesty  by  the 
churches  is  coming  through  the  Amnesty 
Center  for  Information  and  Action  (P.O. 
Box  179,  Ann  Arbor,  Mich.  48107),  in- 
itially being  funded  by  the  United  Metho- 
dist Church. 

Following  the  example  after  World 
War  II,  The  New  York  Times  editorially 
suggested  an  independent  agency  or 
board  be  appointed  to  pass  on  each  am- 
nesty request. 

"Congress  could  hardly  frame  a  com- 
prehensive law  taking  account  of  the  le- 
gal and  human  complexities  of  resistance 
to  service  in  Vietnam,"  it  said. 

"It  would  be  more  constructive  ...  to 
establish  an  Anmesty  Review  Board 
which  .  .  .  could  cut  across  jurisdictional 
lines  between  the  military  code  and  the 
criminal  law." 

Yet  if  the  last  war's  amnesty  board  is 
any  model,  it  won't  serve  today's  draft 
exiles  very  well.  Walton  Hackman  of  the 
Mennonite  Central  Committee  has  noted: 

"Of  the  15,805  men  who  were  prose- 
cuted for  their  violations  during  and  fol- 
lowing World  War  II,  only  1,523  pardons 
were  recommended  by  the  amnesty 
board." 

Totally  disregarded  by  the  three-man 
board,  said  Mr.  Hackman,  were  the  4,300 
Jehovah's  Witnesses  who  refused  both 


military  service  and  work  in  the  Civilian 
Public  Service  camps,  those  blacks  who 
opposed  the  military  because  of  its  seg- 
regation, the  Puerto  Rican  Nationalists 
who  did  not  pledge  their  allegiance  to  the 
US,  and  the  Hopi  Indians  whose  tribal 
beliefs  prevented  them  from  participating 
in  war. 

Draft  violations  can  have  serious  con- 
sequences. Maximum  punishment  for 
violators  is  five  years  in  prison  and  a 
$10,000  fine.  Deserters  face  sentences  of 
up  to  ten  years  and  less  than  honorable 
discharge.  This  may  make  the  man  little 
more  than  a  second-class  citizen,  unable 
to  vote  or  hold  public  office  in  many 
states,  and  having  difficulty  in  obtaining 
and  holding  a  job. 

"Is  it  necessary  for  the  minority  to 
sacrifice  their  beliefs  for  the  sake  of  the 
majority,  or  is  there  enough  latitude  with- 
in our  society  to  respect  and  accept  those 
who  hold  dissident  views?"  Mr.  Hack- 
man  asks. 

When  conscience  counsels  disobedience 
of  the  law,  especially  those  considered 
unjust,  should  the  persons  expect  to  face 
the  consequences  of  their  actions?  Or 
if  the  war  is  unjust  and  immoral  in  itself, 
are  they  merely  being  punished  for  hav- 
ing done  the  right  thing? 

It's  a  tough  issue  that  finds  many  on 
both  sides,  for  and  against  amnesty.  Mes- 
senger welcomes  the  views  of  its  readers 
on  the  amnesty  issue. 

Even  for  those  who  concur  that  am- 
nesty be  given,  there  is  disagreement. 
Many  are  concerned  about  the  implica- 
tions of  the  precedent  if  amnesty  without 
penalty  is  given;  others  reiterate  that  rec- 
onciliation is  more  important  than  laws. 


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4-15-72  MESSENGER     7 


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Public  education:  Socializer  or  liberator? 


DE-SCHOOLING  SOCIETY,  by  Ivan  lllich.  Edited 
by  Ruth  N.  Anshen.  Harper  and  Row,  1971, 
$5.95 

As  A  NATION,  we  have  put  a  lot  of  faith 
in  education.  \\'e  assumed  that  more 
people  with  more  and  more  schooling 
would  produce  a  better  and  better  world. 
So  we  developed  a  remarkable  system  of 
universal,  compulsory-  schooling. 

lllich,  in  De-scbooUng  Society,  declares 
unequivocally  that  this  is  a  false  hope 
and  that  our  system  of  education  will  not 
produce  the  society  we  want.  In  fact. 


he  maintains  that  our  schools  have  be- 
come instruments  of  social  control 
geared  to  fulfilling  the  demands  of  a 
consumer  society.  This  process  of  so- 
cialization has  replaced  education's  more 
basic  goal  of  liberation  of  persons. 

The  way  to  get  the  society  we  want  — 
one  that  puts  persons,  not  things,  first  — 
is  to  de-school  society  ...  to  disestablish 
our  present  model  of  universal  education 
before  it  also  ruins  the  non-Western 
world. 

If  you  can  examine  such  a  claim 


with  some  degree  of  objectivity,  you  may 
wish  to  spend  some  time  with  this  pro- 
vocative book.  I  suspect  there  is  not 
much  point  in  doing  so.  unless  you  are 
ready  to  have  your  educational  assump- 
tions challenged;  to  have  your  feelings 
about  the  achievements  of  education 
probed;  to  have  your  educational  experi- 
ences evaluated  from  new  perspectives. 

I  shall  not  review  the  book  idea  by 
idea,  chapter  by  chapter,  but  touch 
briefly  on  the  author's  description  of 
education's  "bad  days"  and  his  concept 


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of  de-schooling.  Then,  I  shall  deal  with 
his  "Learning  Webs"  which  have  as  many 
implications  for  church  education  as  for 
[      public  education. 

'  Troubles/  illusions.  Evidence  abounds 

that  our  schools  are  in  trouble.  Achieve- 
ment levels  are  falling  in  many  of  the 
better  school  districts;  pupil  dropout 
rate  is  still  climbing,  now  reaching  aca- 
demic achievers:  costs  are  getting  out  of 
hand;  teacher  disenchantment  is  growing. 
Increasingly,  persons  in  and  out  of  the 
school  system  are  questioning  the  validity 
of  our  commitment  to  the  certified,  stand- 
'     ardized,  lockstep  curricular  process  of 
the  school  system. 

Illich  describes  three  types  of  responses 
being  made  to  education's  "bad  days"; 
efforts  to  reform  present  classroom 
methods;  proposals  to  disperse  "free 
schools"  throughout  the  society;  pro- 
posals to  turn  society  (the  life  about  us) 
into  one  huge  classroom.  He  argues  that 
these  proposals  continue  and  extend  the 
pervasive  social  control  of  the  present 
schools. 

Moreover,  they  do  not  come  to  grips 
with  the  illusions  which  tend  to  make 
education  ineffective.  These  seem  to  be 
crucial  from  Illich's  perspective:  schools 
are  the  only  way  to  education;  most 
learning  is  the  result  of  teaching  ( instruc- 
tion) ;  knowledge  can  be  placed  in  neat, 
sequential  packages:  all  can  profit  from 
universal  compulsory  education. 

Disestablish.  The  society  we  need  to 
create  requires  the  facing  of  these  illu- 
sions and  the  developing  of  more  drastic 
measures  than  the  current  reform  ap- 
proaches. The  need  is  to  disestablish  our 
universal  education  system  ...  to  de- 
school  our  society.  Although  one  can 
rightly  question  whether  Illich  provides 
support  for  it,  the  thesis  is  that  "the  in- 
stitutionalization of  values  leads  inevit- 
ably to  physical  pollution,  social  polari- 
zation, and  psychological  impotence; 
three  dimensions  in  a  process  of  global 
degradation  and  modernized  misery." 
Or,  you  may  find  these  statements 
,       more  meaningful:  "Schools  are  designed 
I       on  the  assumption  that  there  is  a  secret  to 
'  ,     everything  in  life:  that  the  quality  of  life 
depends  on  knowing  that  secret:  that  sec- 
rets can  be  known  only  in  orderly  suc- 
cessions; and  that  only  teachers  can 


properly  reveal  these  secrets.  An  indi- 
vidual with  a  schooled  mind  conceives  of 
the  world  as  a  pyramid  of  classified  pack- 
ages accessible  only  to  those  who  carry 
the  proper  tags." 

Actually  de-schooling  (how  you  invert 
education)  is  inferred,  rather  than  de- 
fined. And  much  of  the  argument  of  the 
chapter  centers  around  poverty  and  the 
inappropriateness  of  universal  education 
for  the  masses  of  the  Third  World.  He 
gives  this  positive  definition  —  "school 
as  the  age-specific,  teacher-related  pro- 
cess requiring  full-time  attendance  at  an 
obligatory  curriculum"  —  from  which 
you  can  infer  what  he  wishes  to  dises- 
tablish. He  insists  specifically  that 
schools  have  robbed  the  poor  of  their 
self-respect  by  declaring  salvation  comes 
only  through  the  educational  system. 

Learning  Webs.  The  heart  of  Illich's 
positive  proposals  from  my  perspective  — 
though  I'm  not  convinced  that  they  rep- 
resent a  complete  alternative  for  the 
schools  —  are  found  in  his  discussion  of 
"learning  webs."  The  ideas  are  not  novel 
but  the  descriptions  and  the  combinations 
offer  creative  potentials  that  should  be 
explored.  Implications  of  these  proposals 
seem  as  potentially  fruitful  for  church 
education  as  for  public  education.  And 
at  a  number  of  points  they  appear  to  be 
congenial  with  some  recent  emphases  in 
our  programs  of  Christian  education. 

Briefly,  the  claim  is:  learning  should 
grow  out  of  life:  it  should  be  more  cas- 
ual: it  should  be  more  voluntary',  not 
based  upon  power  of  one  to  require  an- 
other to  attend.  EdLication,  Illich  says, 
has  been  turned  around:  It  has  pulled 
persons  away  from  everyday  reality  to 
consume  a  special  commodity  and  to  ac- 
cumulate abstract  knowledge  about  life 
instead  of  learning  from  an  environment 
which  is  human,  an  environment  in  which 
most  have  access  most  of  the  time  to  the 
facts  and  tools  needed  to  shape  their 
lives. 

Basic  resources  for  these  learning  webs 
are  available  everywhere,  to  everyone: 
things:  models:  peers;  elders.  You  could 
call  them  "opportunity  webs."  he  says, 
since  they  provide  the  foundation  for  a 
network  of  relationships  with  the  life 
about  us.   He  admits  that  there  will  be 
need  for  educators/ facilitators  in  under- 
standing and  utilizing  these  resources  but 


he  does  not  describe  organizational  mod- 
els for  such  roles. 

Avenues  to  these  basic  resources  are 
suggested. 

1 .  Establish  a  network  of  learning  ob- 
jects. The  community  could  finance  the 
network  and  arrange  for  it  to  be  open  to 
all  at  reasonable  hours,  or  it  could  limit 
opportunities  on  basis  of  age  or  need. 
Illich  claims  that  "public  schools  transfer 
control  over  the  educational  uses  of  ob- 
jects from  private  to  professional  hands. 
The  institutional  inversion  of  schools 
could  empower  the  individual  to  reclaim 
the  right  to  use  them  for  education." 

2.  Develop  networks  of  skill  ex- 
changes. Here  those  who  have  skills 
agree  to  share  with  those  who  wish  to 
learn  the  skills.  Community  inducements 
may  be  necessary,  and  could  be  provided 
by  supporting  "free  skill  centers"  or  by 
giving  credit  (a  monetary  voucher)  to 
acquire  fundamental  skills. 

3.  Encourage  a  system  of  "peer-match- 
ing." This  requires  no  special  incentives 
—  just  a  desire  and  a  network  of  com- 
munication. With  today's  computer,  all 
that  is  needed  for  peer-matching  is  name, 
address,  activity  or  interest  you  wish  to 
share.  Persons  using  the  system  would 

be  known  only  to  others  with  the  same  in- 
terest. 

4.  Provide  a  network  of  professional 
educators.  The  functions  would  be  in 
pedagogy  and  intellectual  leadership  in 
knowledge  fields.  The  skills  required 
would  be  more  like  those  of  the  staff  of 
libraries  or  museums  than  those  of  the 
present  school  system.  And  the  number 
required  would  be  fewer. 

You  will  find  fuller  descriptions  of 
these  resources  and  avenues  which  Illich 
proposes  as  the  ingredients  of  the  educa- 
tion needed  today.  He  is  calling  for  radi- 
cal measures  —  measures  that  will  result 
in  a  different  kind  of  person  and  a  differ- 
ent kind  of  society. 

Personally,  I'd  like  to  encourage  the 
discussion  of  his  book  —  not  because  it 
answers  all  the  questions  it  raises,  but 
because  it  raises  questions.  Further,  I 
should  like  to  commend  the  "learning 
webs"  to  the  careful  study  of  Christian 
education/ nurture  commissions.   The 
skill-sharing  and  peer-matching  hold 
many  possibilities  for  learning  in  the  ex- 
tended family  of  the  church  and  in  the 
local  community.  —  S.  Loren  Bowman 


415-72   MESSENGER     9 


Then  God  said,  "Let 
us  make  man  in  our  image, 
after  our  likeness;  and  let  them  have 
dominion  over  the  fish  of  the  sea,  and  over 
the  birds  of  the  air,  and  over  the  cattle,  and  over 
all  the  earth,  and  over  every  creeping  thing  that  creeps 
upon  the  earth."   So  God  created  man  in  his  own  im- 
age, in  the  image  of  God  he  created  him;  male  and  fe- 
male he  created  them.   And  God  blessed  them,  and 
God  said  to  them,  "Be  fruitful  and  multiply,  and 
fill  the  earth  and  subdue  it;  and  have  dominion 
over  the  fish  of  the  sea  and  over  the  birds  of  the 
air  and  over  every  living  thing  that  moves  up- 
on the  earth.  .  .  .  And  God  saw  everything 
that  he  had  made,  and  behold,  it  was 
very    good. — Genesis    1:26-28,    31 


You  need  only  smell 
the    exhaust    pipes    of    our 
samlors  and  buses,  or  listen  to  the 
soul-destroying  sounds  of  our  long  tail  boat 
or  slip  on  the  distasteful  oil  sludges  both  on  road 
and  water  to  realize  that  we  are  as  much  at  fault  in  the 
pollution  war  as  more  industrialized  societies.  — Edi- 
torial, The  Post,  Bangkok,  Thailand 

The  simple  truth  is  that  no  place  on  our  planet  lives 
alone  —  and  no  place  can  deal  alone  with  the  pol- 
lution of  the  planet.    We  are  far  from  one  world 
politically  —  but,  by  necessity  if  not  by  choice, 
we  are  one  world  environmentally.    And  the 
crisis   of  the   environment   has   made  us 
common  victims  of  a  common  adver- 
sity. —  Edmund  S.  Muskie 


Toward  an 
Environmental  Ethic 


10      MESSENGER     I  15  72 


Suddenly  it  appears  to 
many  people,  with  frighten- 
ing  intensity,   that   we  are   pushing 
against  the  limits  of  a  finite  world,  that  in 
all  likelihood  something  vital  will  before  long  give 
ay,   and   that   the   traumatic  reassessments  which   will 
i;hen  be  forced  upon  us  will  be  full  of  possibilities  for 
tragedy.  .  .  .  The  questions  to  be  faced  are  novel, 
their   complexity    is    daunting   and    the    time   span 
within  which   responsible   action  must  be  taken 
seems  alarmingly  short.  In  the  face  of  a  numbing 
temptation  to  do  nothing.  Christians  are  sum- 
moned to  reflection  and  action,  with  all  people 
of  goodwill,   to  participate  in  the  building 
of    God's    earth.  —  World     Council     of 
Churches 


The  first  ethics  dealt  with  the  relation  between  individuals, 
the  Mosaic  Decalogue  is  an  example.    Later  accretions  dealt  with  the 
relation  between  the  individual  and  society.    The  Golden  Rule  tries 
to  integrate  the  individual  to  society;  democracy  to  integrate  social 
organization  to  the  individual.  There  is  yet  no  ethic  dealing  with 
man's  relation  to  land  and  to  animals  and  plants  which  grow  up- 
on it.  .  .  .  The  extension  of  ethics  to  this  third  element  in  hu- 
man environment  is,  if  I  read  the  evidence  correctly,  an  evo- 
lutionary possibility  and  an  ecological  necessity.    It  is  the 
third  step  in  a  sequence.  The  first  two  have  already  been 
taken.    Individual  thinkers  since  the  days  of  Ezekiel 
and  Isaiah  have  asserted  that  the  despoliation  of  land 
is  not  only  inexpedient  but  wrong.   Society,  how- 
ever   has    not    yet    affirmed    their    belief.  — 
Aldo    Leopold,     A     Sand    County    Almanac 


One  practical  decision  after  anoth- 
er has  led  to  the  brink  of  cosmic  dis- 
aster. And  there  we  sit,  in  pollution  and 
chaos,  courting  the  end  of  the  earth.   Just 
how  practical  can   you  get.  —  Ada  Louise 
Huxtable,  The  New  York  Times 


uu\  ^ 


I  find  man  utterly  unaware  of  what  his  wealth  is 
'    or  his  fundamental  capacity  is.   He  says  time  and 
again,  "We  can't  afford  it."    For  instance,  we  are 
jsaying  now  that  we  can't  afford  to  do  anything  about 
lollution  but  after  the  costs  of  not  doing  something 
)out  pollution  have  multiplied  many  fold  beyond  what 
it  would  cost  to  correct  it   now,   we  will   spend 
many  fold   what  it  would  cost   us  now  to 
correct  it.  —  R.   Buckminster  Full- 
er,  The   World  Game 


4-15-72    MESSENGER      11 


.  . .  What  is  desperately  needed  now 
in  Western  society  is  the  emergence  of  a 
modern  asceticism.  ...  It  would  not  involve  a 
withdrawal  from  the  world  in  the  way  Medieval  ascet- 
icism was,  but  would  simply  be  a  new  way  of  thinking 
and  acting  toward  and,  we  can  say,  with  the  world. 
Elements  of  this  new  asceticism  might  eventu- 
ally be  several,  but  for  now  I  can  specify  three 
that  are  fundamental.  These  are:  ( 1 )  restraint, 
(2)  an  emphasis  upon  quality  existence,  and 
(3)reverence  for  life. — Frederick  Elder, 
Crisis  in  Eden 


I  believe  an  ecological  vision  can  help  us 

to  perceive  spiritual  values  now  latent:   a  sense 

of  the  interdependence  of  all  life,  a  love  of  simplicity 

the  discipline   of  restraint,   and   sensitivity   and  even 

reverence  toward  our  nonhuman  environment,  God's 

good  creation.   These  are  values  that  now  find  little 

place     in    Christian    experience     and    thinking. 

—  James  C.  Livington,  Christian  Century 


12     MESSENGER    4-15-72 


i 


statement  on 
Ghristlan  Life-Style 


The  need  lor  a  change 

As  twentieth-century  Christians,  we 
face  the  same  basic  dilemma  which  has 
confronted  every  preceding  generation 
of  Christians.  We  are  caught  between 
the  demands  of  the  gospel  and  man's 
self-centered  desires.  But  given  the 
world  situation  as  it  is  today,  we  must 
ask  how  we  are  to  be  faithful  followers 
of  Christ.  We,  as  members  of  the  La 
Verne  Church  of  the  Brethren,  have 
been  struggling  with  this  question  for 
several  months.  We  have  studied  the 
Christian  faith  and  the  critical  problems 
which  we  now  face.  It  is  our  conviction 
that  in  view  of  our  commitment  to 
Christ,  and  awareness  of  the  tremen- 
dous problems  which  must  be  solved,  a 
change  in  our  own  life-style  is  impera- 
tive. Therefore,  we  have  outlined  some 
basic  elements  of  the  style  of  life  which 
we  believe  to  be  demanded  of  us. 

We  realize  that  it  is  impossible  to 
touch  every  area  of  life.  Nevertheless, 
we  believe  that  all  of  the  issues  involved 
in  living  a  faithful  Christian  life  are 
intertwined.  The  economic,  aesthetic, 
political,  ecological,  and  spiritual  di- 
mensions of  life  cannot  be  divorced 
from  each  other.  Therefore,  we  at- 
tempt a  comprehensive  statement  —  re- 


How  are  the  Christian  faith  and  an  ecological  awareness  to  he  brought 
together?  One  crucial  means  is  by  the  lifestyle  individuals  and  families 
choose  to  pursue. 

This  is  the  insigin  drawn  by  a  group  in  the  La  Verne,  Calif.,  Church 
of  the  Brethren  from  a  study  of  environmental  and  theological  concerns. 
The  brief  but  wide-ranging  statement  issuing  out  of  the  study  was  approved 
and  signed  by  about  twenty  members. 

Its  publication  in  Messenger  is  not  so  much  to  lift  up  a  definitive 
stance  as  it  is  to  offer  a  suggestion  and  encouragement  to  groups  or  individ- 
uals elsewhere  in  search  of  guidelines  and  directions.  Comments  on  the 
statement  follow  on  page  16. 


alizing  its  dangers  and  its  advantages. 
We  have  no  naive  expectations  thai 
our  change  in  life-style  will  "bring  in 
the  kingdom,"  but  we  believe  that  as 
individuals  and  as  families  we  must 
take  seriously  the  changes  in  style  of 
life  which  are  demanded  of  us  as 
Christians. 

In  the  process  of  working  on  the 
elements  of  this  statement,  we  have 
come  to  realize  how  important  it  is  to 
support  and  encourage  each  other  as 
we  try  to  live  out  the  realities  of  this 
commitment.  We  need  each  other  for 
support,  for  resolution,  and.  if  need  be. 
for  reprimand.  Therefore,  we  enter  in- 
to this  commitment  as  a  group,  re- 
sponsible and  dedicated  to  each  other 
and  to  the  wider  family  of  man  and 
the  universe. 


The  crisis  we  lace 

We  are  becoming  increasingly  aware  of 
the  multifaceted  crisis  which  faces  us 
in  this  generation.  It  is  literally  a  mat- 
ter of  life  and  death  for  millions  of 
persons  who  are  now  living,  and  for 
the  many  millions  who  will  be  born. 
We  are  destroying  each  other  and  the 
land  upon  which  we  are  dependent  for 
life.  We  are  living  in  a  society  which 
has  a  perverted  value  system.  We  are 
developing  a  quality  of  life  that  is  in- 
compatible with  sustained  life  on  earth. 
One  of  the  major  aspects  of  the  pres- 
ent crisis  is  related  to  the  areas  of  over- 
population and  the  destruction  of  our 
environment.  Put  simply,  there  are  too 
many   people   for   the   resources   which 

4-15-72    MESSENGER      13 


we  have.  In  addition,  there  is  a  tre- 
mendous imbalance  in  the  amount  of 
resources  used  by  the  world's  popula- 
tion. We  of  the  United  States  comprise 
only  six  percent  of  the  world's  popula- 
tion, yet  we  consume  over  fifty  percent 
of  the  natural  resources.  \\'e  pollute 
our  water,  land,  and  air  so  that  irre- 
parable damage  is  done  to  these  nat- 
ural resources.  We  upset  the  ecological 
balance  of  nature  in  the  name  of  prog- 
ress. 

Part  of  the  orthodoxy  of  the  society 
in  which  we  live  is  that  "more  means 
better."  We  are  encouraged  to  buy  and 
use  products  which  are  unnecessary, 
and  the  value  of  a  person  is  too  often 
measured  by  the  material  affluence 
which  he  manifests.  We  buy  more  and 
more:  therefore,  we  use  up  more  of 
the  earth's  limited  raw  materials,  and 
then  we  clutter  up  the  water,  land,  and 
air  with  our  waste  products.  This  style 
of  consumption  becomes  a  demonic 
circle;  therefore,  we  feel  that  we  must 
make  our  break  with  its  assumptions, 
its  practices,  and  its  effects. 


The  theological  base 

We  believe  that  our  statement  on  life- 
style should  have  its  roots  within  the 
Christian  faith.  Therefore,  we  look  to 
the  resources  of  our  faith  for  a  per- 
spective on  how  they  can  help  us  in 
this  effort.  The  Bible,  church  history 
(including  the  heritage  of  our  own  de- 
nomination), and  the  present  commu- 
nity of  faith  comprise  these  basic  re- 
sources. 

It  is  clear  that  God  is  the  source  of 
all  creation,  but,  according  to  the  Gene- 
sis account,  man  has  been  given  the 
responsibility  of  shaping  and  using  cre- 
ation in  a  constructive  manner.  There- 
fore, to  damage  or  exploit  God's  crea- 
tion in  any  way  is  a  denial  of  our 
God-given  responsibility  —  be  it  in  the 
name  of  progress,  rising  Gross  National 
Product,  or  economic  leadership  of  the 
world.  Man  is  a  part  of  God's  creation; 
hence,  when  he  destroys  or  misuses  na- 
ture, he  is  destroying  a  part  of  himself. 

At  the  core  of  Jesus'  message  is  the 
commandment  that  we  should  love  our 
neighbor  as  ourselves.   This  means  that 


we  have  a  responsibility  to  and  for  our 
neighbor,  whether  near  or  far.  There- 
fore, when  we  as  individuals  or  as  a 
nation  make  decisions  about  our  needs 
and  wants,  we  must  consider  the  conse- 
quences of  these  decisions  on  our  neigh- 
bor. Realizing  the  low  standard  of  liv- 
ing common  to  the  masses  of  humanity, 
we  must  decide  if  the  implications 
of  our  actions  will  deprive  our  neigh- 
bor of  the  basic  necessities  of  life. 
Closely  related  to  this  love  com- 
mandment of  Jesus  is  the  biblical  un- 
derstanding of  the  corporate  view  of 
man.  Especially  in  the  Old  Testament, 
a  person's  identity  is  defined  basically 
by  his  association  with  other  persons. 
The  responsibility,  guilt,  and  accom- 
plishment of  one  person  was  shared  by 
his  defining  group.  With  such  a  view 
of  man,  one  individual  has  to  take  into 
account  not  only  his  own  wishes  and 
desires,  but  also  those  of  his  neighbor. 
We  believe  that  the  corporate  view  of 
man  is  needed  in  our  time. 

An  aspect  of  the  Brethren  heritage 
that  needs  to  be  resurrected  and  rede- 
fined is  the  concept  of  the  "simple  life." 
In  its  better  moments,  this  theme  has 
been  a  help  in  defining  the  kind  of 
uncluttered  life  which  is  demanded  by 
the  Christian  faith.  In  its  more  de- 
monic moments,  the  "simple  life"  has 
been  the  basis  for  self-righteousness 
and  exclusivity.  It  is  our  desire  to  in- 
terpret the  "simple  life"  with  the  for- 
mer intention. 


Some  elements 
of  Christian  lile-style 

I .  Population.  We  will  do  all  that 
we  can  to  naturally  reduce  and  stabilize 
the  national  and  world  population 
through  education  and  responsible  self- 
control  of  birth.  Specifically,  we  will 
make  certain  that  we  will  father  or 
mother  no  more  than  two  children. 
Those  of  us  who  already  have  more 
than  two  children  will  make  certain  that 
we  have  no  more,  and  will  support  and 
encourage  the  rest  of  our  group  to  limit 
their  families  as  stated  above.  If  we 
desire  more  children,  and  believe  that 
we  can  responsibly  raise  more,  we  will 
adopt.  After  fathering  or  mothering  no 
more  than  two  children,  we  will  strong- 
ly encourage  each  other  to  seriously 
consider  sterilization  as  a  positive  birth 
control  measure  which  will  prevent 
worry,  accidents,  and  lapses  of  will. 

We  all  agree  that  the  most  desirable 
form  of  population  control  is  respon- 
sible preventative  birth  control.  We  do 
feel,  however,  that  the  possibility  of 
legal  abortion  should  be  made  readily 
available  to  all  for  cases  in  which  there 
is  a  possibility  of  physical  or  psycho- 
logical damage  to  the  child  or  mother 
if  the  pregnancy  would  be  carried  to 
term. 

As  Christians  we  feel  that  a  stand 
needs  to  be  taken  against  abortion  as 


14      MESSENGER    4- 13-72 


a  birth  control  technique.  Responsible 
sexual  practices,  family  planning,  and 
sterilization  should  prevent  the  need  for 
abortion.  Affirming  the  value  of  all 
human  life,  abortion  is  a  serious  mat- 
ter, which  should  be  used  by  the  Chris- 
tian only  as  a  last  resort. 

2.  Conservation  and  consumption. 
Since  overconsumption  by  each  of  us, 
directly  and  indirectly,  causes  such 
widespread  damage  to  the  air,  water, 
and  land  of  the  world,  and  since  the 
population  of  the  world  far  exceeds 
its  carrying  capacity,  we  will  work  to 
develop  a  "land  ethic"  that  will  help  to 
bring  about  the  saving  and  restoration 
of  the  earth,  of  which  we  are  a  part. 
We  realize  that  we  are  not  owners  but 
stewards  of  the  sea  and  land,  and  that 
we  cannot  destroy  either  without  de- 
stroying ourselves. 

We  will  constantly  reevaluate  our 
needs  versus  our  wants,  and  our  desires 
versus  what  is  necessary.  In  our  fellow- 
ship we  will  constantly  review  and  ex- 
amine these  factors,  and  in  light  of  our 
own  actual  consumption,  we  will  accept 
corporate  advice  and  criticism  in  the 
making  of  our  decisions.  By  so  doing, 
we  hope  that  we  will  begin  to  develop 
a  value  system  which  is  not  determined 
merely  by  the  basically  materialistic 
society  in  which  we  live,  but  by  an 
ongoing  community  of  faith.  We  also 
hope  that  we  can  begin  to  value  rela- 
tionship, trust,  and  faithfulness  more 
highly  than  possessions. 

There  are  various  specifics  to  which 
we  commit  ourselves.  Whenever  pos- 
sible, we  will  use  only  products  which 
can  be  recycled  and  avoid  those  prod- 
ucts which  are  nonbiodegradable.  For 
example,  we  will  recycle  cans,  glass, 
and  newspapers,  and  avoid  plastics,  sty- 
rofoam,  and  detergents  which  are  pol- 
luting. We  will  attempt  to  buy  con- 
servative but  lasting  products,  and 
maintain  them  properly,  rather  than 
buying  items  which  need  to  be  replaced 
frequently,  for  example,  autos,  appli- 
ances, furniture,  and  homes.  Where  it 
is  feasible,  we  will  attempt  to  share 
property;  for  example,  lawn  mowers 
and  garden  tools. 

Each  of  us  as  a  family  will  join  and 
support  a  group  which  is  working  for 
population  control  and/or  conservation. 


Some  possibilities  include  ZPG  (Zero 
Population  Growth),  Friends  of  the 
Earth,  Sierra  Club.  People's  Lobby,  and 
Common  Cause.  In  addition,  we  will 
actively  support  local  and  national  legis- 
lation which  aims  at  improving  the  en- 
vironment. 

We  do  not  want  to  support  com- 
panies which  contribute  to  the  war 
effort  or  those  which  contribute  to  the 
deterioration  of  the  environment  by 
either  buying  their  products  or  investing 
in  their  companies.  With  regard  to  in- 
vestments in  general,  we  seriously  ques- 
tion the  seemingly  compulsive  need  to 
be  financially  secure.  High  investments 
tend  to  make  us  concerned  to  raise  the 
GNP,  rather  than  the  spiritual  quality 
of  life. 


Relation  lo  the  church 

As  part  of  the  style  of  life  which  we 
are  advocating,  we  commit  ourselves  to 
be  active  members  of  the  church.  We 
realize  that  we  have  much  to  give  to 
the  church  and  that  we  have  much  to 
receive  from  the  church.  Therefore, 
we  will  support  it  with  our  energies  and 
with  our  money. 

As  part  of  our  commitment   to   the 
church,    we    recognize    the    priority    of 


God's  authority  over  man's  authority. 
Therefore,  the  values  which  we  believe 
to  be  Christian  may  be  different  from 
the  values  which  our  society  or  our 
government  affirms.  This  is  especially 
true  in  relation  to  national  policies  con- 
cerning war  and  violence.  We  reject 
violence  as  a  means  of  solving  problems 
—  either  by  the  government  or  by  anti- 
governmental  forces.  We  believe  that 
nonviolence  must  be  our  stand. 

Another  aspect  of  our  relationship 
to  the  church  is  the  intention  to  deepen 
our  commitment  to  the  Christian  faith 
through  study,  prayer,  discussion,  and 
worship.  We  hope  to  do  this  as  individ- 
uals and  as  groups. 

Some  considerations.  We  enter  into  this 
commitment  as  individuals  and  as  fam- 
ily units.  We  feel  that  it  is  important 
to  stress  the  familial  aspect  of  this  com- 
mitment and  to  attempt  to  pass  on  to 
our  children  the  values  which  we  con- 
sider important. 

We  also  enter  into  this  commitment 
voluntarily  and  joyfully.  We  have  no 
desire  to  be  martyrs;  we  make  no  claims 
that  this  is  "The  Way"  for  everyone, 
and  we  know  that  this  statement  will 
have  to  be  reevaluated  periodically. 
Nevertheless,  as  Christians,  we  hereby 
commit  ourselves  to  the  style  of  life 
outlined  above.     □ 


4-15-72   MESSENGER     IS 


COMMENTARY  /  "CHRISTIAN   LIFE-STYLE" 


Floyd  E.Bantz:  stewardship, 

not  primitivism,  is  what 

is  required 

Any  group  of  people  who  has  taken 
seriously  the  threat  of  scientific,  tech- 
nocratic, industrial  society  to  our  ecol- 
ogy must  be  commended.  Certainly  it  is 
time  to  cease  the  rape  of  nature  and  her 
resources  which  is  now  in  process.  We 
have  justified  this  wantonness  by  quot- 
ing Genesis  1:28,  but  not  even  the  au- 
thor of  those  words,  let  alone  God, 
intended  that  "dominion"  implied  the 
right  to  destroy  both  resources  and  their 
womb. 

Yet  our  scientific,  technocratic  in- 
dustrialism has  enabled  us  to  do  just 
that.  The  question  that  now  faces  us  is 
whether  the  planet,  its  atmosphere  and 
its  inhabitants,  can  exist  if  the  present 
trends  continue.  Anyone  who  does  not 
take  this  threat  seriously  is  not  taking 
modern  life  seriously.  Nothing  said 
here  is  meant  to  denigrate  this  concern. 

The  theological  base  of  the  statement 
roots  the  concern  and  proposals  in  two 
major  premises  which  I  read  to  say  that 
the  creation  exists  as  a  gift  to  us  for  our 
good.  We  have  been  given  stewardship 
over  the  creation  so  that  we  may  sur- 
vive —  but  not  just  survive.  We  are  to 
survive  so  we  can  be  mature  and  loving 
servants  of  God.  We  do  not  have  stew- 
ardship over  the  creation  for  our  own 
survival  at  the  expense  of  all  other  con- 
siderations. We  have  this  stewardship 
so  that  our  existence  can  be  beneficial 
to  all  of  creation  and  to  God. 

I  believe  our  capacity  to  industrialize 
is  one  of  the  resources  which  we  have 
been  given.    It  is  a  tool  for  us  to  use. 


Its  purpose  is  to  help  us  make  proper 
use  of  all  the  other  resources  of  the 
creation.  As  we  can  with  any  other 
tool  we  possess  we  may  use  it  or  misuse 
it. 

This  means  that  industrial  skill  is  not 
to  be  dismissed  as  evil  in  and  of  itself. 
It  is  evil  or  good,  depending  upon  the 
use  of  it.  If  it  is  properly  used,  this  in- 
dustrial skill  does  help  us  survive  and 
become  the  creatures  that  God  intends. 

This  perspective  is  extremely  im- 
portant. Many  who  are  genuinely 
alarmed  about  our  present  situation  are 
tempted  to  condemn  industrial  ability 
and  the  scientific  technology  such  abili- 
ty has  prompted  and  produced.  They 
are  also  tempted  to  go  "back  to  nature." 

Although  such  a  return  to  "mother 
earth"  is  not  suggested  by  this  state- 
ment, it  is  a  temptation  to  be  resisted. 
I  am  convinced  that  if  we  take  our  mis- 
sion seriously,  as  it  has  been  stated  in 
"The  Theological  Basis,"  corrections  to 
the  present  situation  cannot  be  accom- 
plished by  such  a  "return."  It  will  not 
help  us  be  as  beneficial  to  all  peoples, 
to  our  fellow  creatures,  and  to  our  sur- 
roundings, as  it  is  possible  for  us  to  be. 

If  we  are  to  correct  the  present  sit- 
uation and  use  our  stewardship  for  its 
original  intention,  we  will  need  all  the 
scientific  technology  we  can  muster. 
Without  using  the  same  skills  that  have 
caused  the  crisis  in  the  effort  to  resolve 
the  crisis,  the  crisis  will  not  be  resolved. 
The  burden  of  more  equitable  dis- 
tribution of  food,  medical  skills  and 
supplies,  raw  materials,  machines,  and 
wealth  is  too  great  for  primitivism  to 
carry.  Primitivism  may  preserve  the 
creation,  but  it  does  not  allow  us  to 
make  full  use  of  creation's  resources  as 
God  intends.  Rather,  we  are  called  to 
see  industrial  ability  as  a  resource  so 
that  the  creation  can  expand  in  its 
capacity  to  be  the  place  in  which  hu- 
man kind  can  become  the  kind  of  be- 
ings God  intends. 

This  will  be  both  an  act  of  proper 
respect  for  the  creation  and  responsible 
stewardship.  Our  survival  demands 
that  we  make  full  u.se  of  all  the  re- 
sources we  have  been  given.  Survival, 
however,  also  demands  that  we  must 
husband  those  resources  and  their  habi- 
tat. If  we  abuse  our  gifts,  and  hence 
misuse   the   creation,    our   part   of   the 


creation  can  easily  be  destroyed. 

Therefore,  it  is  a  paradox  that  our 
own  survival  demands  that  we  make 
our  survival  a  secondary  item.  We 
can  survive  only  if  we  make  the  proper 
stewardship  of  all  our  gifts  our  first 
concern.  This  is  the  ecological  dimen- 
sion of  Matthew  16:25:  "For  whoever 
would  save  his  life  will  lose  it."   □ 


WayneF.GelsertiAgrow.ng 

GNP  is  a  requisite 

As  a  social  scientist,  I  feel  that  the 
Statement  on  a  Christian  Life-Style  is 
a  commendable  endeavor  which  stands 
up  well  in  terms  of  basic  thrust  and 
general  principle  but  which  has  some 
flaws  within  its  specific  comments  con- 
cerning some  aspects  of  our  society  and 
economy. 

Perhaps  the  best  stated  parts  of  the 
document  are  those  which  relate  to  the 
population  problem.  It  is  refreshing 
for  an  economist,  who  endeavored  to 
acquaint  students  with  the  nature  of  the 
world's  population  problem  in  his  earli- 
i    est  college  teaching  endeavors  of  over 

I  two  decades  ago,  to  realize  that  the 
church  is  taking  seriously  the  Malthu- 
sian  specter.   The  statement  could  have 

I  been    improved   by    a   more    deliberate 

II  recognition  of  the  fact  that,  compara- 
|:  lively  speaking,  our  population  prob- 
il    lem    is    a    modest    one    when    viewed 

against  the  backdrop  of  a  world  in 
which  population  has  been  pressing 
against  the  means  of  subsistence  for 
generations.  Perhaps  the  statement 
should  also  take  note  of  the  fact  that 
some  of  the  peoples  of  the  world  would 
be  adversely  affected  by  a  reduction  of 
the  US  birthrate  since  they  have  their 
livelihood  meshed  into  providing  basic 
products,  particularly  raw  materials,  for 
an  increasing  number  of  Americans. 

The  preference  for  positive  birth  con- 
trol measures  as  compared  with  abor- 
tion is  well  stated  and  the  stand  taken 
against  abortion  as  a  birth  control 
technique  is,  as  I  see  it,  a  Christian 
posture.  Today's  advocates  of  free  and 
easy  abortion  do  not  seem  to  see  the 
relationship  of  their  posture  to  an  ulti- 
mate placing  of  a  low  price  on  human 
life   deemed   to  be   nonproductive   and 


16      MESSENGER    4-15-72 


burdensome  because  of  physical  or 
mental  incapacity. 

As  a  person  who  has  devoted  his 
adult  life  to  serving  relati\ely  small 
colleges,  I  appreciate  the  thrust  of  the 
document  which  suggests  that  we 
should  not  equate  quality  with  statisti- 
cal bigness.  Yet,  I  am  disappointed 
that  a  rising  gross  national  product 
seems  to  be  equated  with  the  destruc- 
tion and  misuse  of  nature.  .Actually,  we 
should  strive  for  an  increasing  gross 
national  product  based  on  a  sound 
stewardship  making  every  endeavor  to 
avoid  the  "demonic  circle."  A  growing 
GNP  must  be  a  part  of  the  American 
picture  if  the  unemployed  are  to  be 
employed  and  if  the  poverty-stricken 
are  to  move  to  satisfactory  levels  of  life. 
This  fact  is  even  more  conspicuous 
when  related  to  that  major  portion  of 
the  world's  population  whose  poverty 
conditions  make  our  conception  of  pov- 
ert\'  look  like  an  acceptable  level  of 
life.  It  should  be  emphasized  that  the 
world's  economic  problem  is  still  that  of 
a  sheer  lack  of  productivity  rather  than 
a  simple  distribution  problem,  though 
the  latter  is  a  part  of  the  picture.  Even 
a  hasty  review  of  either  national  or 
United  Nations  statistics  will  under- 
score this  fact. 

At  a  few  points  the  statement  moves 
into  particular  illustrations  and  makes 
pronouncements  which  weaken  rather 
than  strengthen  the  overall  document. 
It  is  inappropriate  to  make  a  commit- 
ment to  the  concept  of  recycling  as  a 
rather  hard  and  fast  principle.  Re- 
cycling is  to  be  commended  in  some 
instances  but  it  is  subject  to  limitations 
imposed  by  costs,  not  so  much  in  mone- 
tary terms  as  in  terms  of  expenditures 
of  scarce  resources  or  creation  of  other 
problems  in  accomplishing  the  recycling. 
For  example,  noxious  fumes  from  re- 
cycling may  in  some  instances  create 
more  problems  than  the  procedure 
solves.  Obviously,  we  should  recycle 
when  to  do  so  means  the  preservation 
of  the  world's  resources  for  future  gen- 
erations. Just  as  obviously,  we  ought 
to  place  considerable  focus  upon  im- 
proved disposal  procedures  relative  to 
wastes  whether  or  not  recycling  is  in- 
volved. Given  certain  improvements  in 
the  technology  of  incineration,  it  could 
well  be  that  we  should  advocate  rather 


^^f*^" 


,¥- 


■»■  ,-'•**' 


than  discourage  the  use  of  plastics  and 
similar  products  over  against  glass  or 
scarce  metals.  It  should  be  noted  that 
many  of  the  earth's  hideous  scars  can 
be  attributed  more  directly  to  metal 
technology  than  to  plastic  productivity. 

Likewise,  the  comments  concerning 
investments  leave  something  to  be  de- 
sired. The  statement  does  not  seem  to 
recognize  that  major  investments  m.ust 
continue  to  be  made  both  publicly  and 
privately  if  the  level  of  life  for  any 
large  portion  of  the  world's  people  is 
to  reach  a  reasonable  level.  I  assume, 
perhaps  unfairly,  that  here  too  the  in- 
adequacy of  the  statement  is  based  on 
the  fallacy  of  assuming  that  the  level  of 
economic  life  is  exclusively  a  distribu- 
tion problem  rather  than  primarily  a 
problem  of  inadequate  productivity 
relative  to  the  number  of  God's  chil- 
dren. 

Overall,  the  statement  is  a  good  be- 
ainnina  and  is  to  be  commended.    ^ 


William  R.Eberly:  The  wor/d  5 

carrying  capacity  is 

already  overextended 

I  am  very  much  mipressed  by  this  state- 
ment and  the  significance  of  its  being 
adopted  by  a  group  of  individuals  as  a 
personal  commitment  of  each  of  them. 
The  ecological  implications  inherent  in 
the  statement  are  very  sound.  The  twin 
enemies  of  our  environment  are  over- 
population and  overconsumption  (with 
all  of  the  implications  of  pollution  and 
resource  depletion ) . 

Technology  may  be  able   to  develop 


methods  of  producing  goods  without 
pollution  and  may  be  able  to  recycle 
materials  to  reduce  the  drain  on  new 
raw  materials,  but  if  the  population 
continues  to  increase,  demanding  more 
and  more,  the  human  race  will  certainly 
face  some  disastrous  consequences  in 
the  future.  There  is  strong  agreement 
among  many  scientists  that  the  present 
population  "far  exceeds  (the)  carrying 
capacity"  of  the  world.  The  carrying 
capacity  is  the  ability  of  the  environ- 
ment to  support  a  particular  number  of 
individuals  of  a  given  species  (in  this 
case,  man).  It  is  related  to  the  total 
quality  of  life,  not  just  one  factor  like 
food.  Under  our  present  levels  of  tech- 
nology and  social  conditions  that  exist 
in  the  world,  if  the  total  world  popula- 
tion were  between  one  and  two  billion, 
the  quality  of  life  for  each  person  would 
have  the  potential  for  being  much 
greater  than  it  is  now  with  the  nearly 
four  billion  persons  crowding  the  globe. 
It  is  true  that  if  it  were  possible  to 
applv  worldwide  our  present  agricultur- 
al know-how,  we  could  produce  food 
for  many  more  persons  than  now  ex- 
ist. But  life  consists  of  more  than  just 
keeping  the  body  alive.  We  should  re- 
member, too.  that  we  are  not  doing  too 
good  a  job  feeding  our  present  popula- 
tion. Recent  figures  suggest  that  15.000 
persons  starve  to  death  each  day! 

Population  limitation,  through  con- 
ception prevention  and  birth  prevention, 
is  a  matter  of  top  priority  in  the  world. 
The  La  Verne  statement  on  individual 
responsibility  to  control  population 
growth  is  very  good.  However.  I  see  a 
little  inconsistency  in  the  position  that 
a  "stand  needs  to  be  taken  against  abor- 


4-15- 


MESSENGER     17 


tion"  and  the  conclusion  that  "abor- 
tion should  he  used  as  a  last  resort." 
1  quite  agree  that  for  many  persons 
there  will  he  no  need  for  abortion.  But 
for  vast  numbers  of  persons  in  the 
world,  abortion  may  be  the  only  avail- 
able option  for  controlling  and  limiting 
births.  If  abortion  is  to  be  continually 
opposed  by  those  who  personally  have 
no  need  or  who  have  rejected  it  as  a 
method,  it  will  not  be  available  even  as 
a  last  resort  for  those  who  need  it. 
From  a  world  perspective,  the  human 
population  must  be  controlled  and  lim- 
ited by  any  and  all  ways.  We  have  only 
two  alternatives:  Prevent  excess  births 
or  find  some  way  to  remove  persons 
after  they  are  born.  I  personally  find 
the  first  alternative  much  more  accept- 
able. I  prefer  not  to  have  people 
starve  to  death,  be  killed  in  war,  or 
suffer  all  kinds  of  mental  and  psycho- 
logical torment  because  of  overcrowd- 
ing. 

It  is  a  fine  goal  to  use  only  products 
which  can  be  recycled.  It  should  be 
pointed  out  that  each  individual  should 
work  in  his  community  to  develop  and 
encourage  agencies  and  industries  to  use 
recycled  materials.  At  present,  this  is 
available  in  very  few  communities. 

The  group  appears  hesitant  to  recom- 
mend this  statement  to  others.  It  could 
be  said  that  until  at  least  a  majority  of 
the  people  of  the  world  accept  these 
views,  little  will  be  done  that  will  affect 
the  course  of  world  history.  This  state- 
ment ought  to  be  accepted  as  "the  way" 
for  everyone.  Perhaps  we  ought  to  be- 
come evangelistic  on  this  issue!    □ 


Rlltn  Lyons!    two  inseparable 

problems,  qualify  and 

quantity 

The  statement  of  the  California  Breth- 
ren says  a  change  in  their  life-style  is 
imperative.  It  would  more  accurately 
reflect  the  immensity  and  urgency  of 
the  worldwide  environmental  situa- 
tion if  they  declared  that  a  change  in 
the  life-syle  of  all  persons  is  a  necessity 
for  halting  the  rush  toward  environ- 
mental disaster.  It  is  far  more  popular 
to  talk  about  ecology  and  the  popula- 
tion explosion,  to  name  two  issues  from 


the  proposal,  than  it  is  to  do  something 
about  them.  This  is  no  doubt  true  par- 
tially because  as  individuals  we  are 
overwhelmed  by  the  enormity  and  com- 
plexity of  the  environmental  crisis.  In 
addition  few  of  us  can  bring  ourselves 
to  leave  the  comfort  of  our  daily  rou- 
tine to  make  the  necessary  change  of 
life-style.  .'Mso  there  are  many  persons 
unconvinced  that  there  is  indeed  such  a 
crisis  although  scientific  evidence  attest- 
ing to  such  a  crisis  is  abundant.  The 
La  Verne  proposal  at  least  acknowl- 
edges the  crisis  and  provides  a  means 
for  some  personal,  positive  action. 

From  the  ecological  point  of  view, 
the  two  elements  of  the  proposal  which 
could  produce  the  most  positive  action 
toward  quality  of  life  are  the  population 
control  commitment  and  the  require- 
ment for  family  membership  in  a  popu- 
lation control  and/or  conservation 
group.  It  is  essential  to  become  a  part 
of  such  groups,  both  to  keep  informed 
on  vital  ecological  issues  and  to  make 
a  witness  to  one's  convictions  where  it 
counts  —  at  the  government  level.  It 
takes  a  well-organized,  well-financed, 
large  group  of  persons,  armed  with 
facts,  to  make  the  necessary  impact  on 
our  government  at  every  level.  A  few 
individuals,  no  matter  how  committed, 
cannot  hope  to  accomplish  the  task. 

The  proposal  on  limiting  to  two  the 
number  of  children  fathered  and  moth- 
ered by  a  couple  is  a  socially  responsible 
position.  Paul  R.  Ehrlich.  department 
of  biological  sciences,  Stanford  Uni- 
versity, considers  population  control  to 
be  the  most  important  issue  of  our  time. 
He  believes  only  a  fantastic  world  ef- 
fort over  the  next  five  years  at  changing 
the  attitude  of  people  towards  family 
size,  and  the  development,  promotion, 
and  distribution  of  birth  control  tech- 
nology can  possibly  arrest  population 
growth  at  two  or  three  times  its  present 
level.  Hugh  litis,  department  of  botany. 
University  of  Wisconsin,  says  environ- 
mental problems  are  all  the  multiple  ef- 
fects of  the  same  cause  —  too  many 
people.  If  we  don't  solve  the  quantity 
problem,  the  quality  of  life  problem 
will  no  longer  bother  us! 

This  one  group  of  persons  says  that 
though  the  issues  are  immense  and 
grave,  they  must  try  to  do  something 
about    them.     I    admire    and    rejoice    in 


the  spirit  and  intent  of  the  proposal;  I 
am  not  optimistic  about  its  workability 
to  any  significant  degree.  Only  a  dedi- 
cation and  cooperation  on  the  part  of 
peoples  and  nations  on  a  scale  beyond 
anything  the  world  has  ever  yet  wit- 
nessed can  bring  about  the  radically 
changed  life-style  essential  to  averting 
global  ecological  disaster.    □ 


Andrew  G.Malhis:  A  new 

ethic  comes  with 

struggle  and  pain 

The  merit  of  any  group  struggling  with 
the  issues  involved  in  formulating  an 
environmental  ethic  is  most  likely  to  be 
for  those  who  engage  in  the  process  of 
working  it  out.  This  involves  both 
looking  to  the  external  world  as  openly 
as  we  can  to  ascertain  what  is,  and 
looking  within  to  determine  what  we 
value  (the  good  life)  and  therefore  are 
prepared  to  commit  ourselves  to  pursue. 
This  is  part  of  the  ongoing  process  of 
working  out  a  rational  ethic  and  being 
alive  in  a  changing  world. 

The  alternative  is  to  follow  blindly 
the  statements  of  those  who  lived  and 
struggled  long  since  and  came  up  with 
relevant  oughts  and  shoulds  for  their 
time  such  as  "be  ye  fruitful  and  multi- 
ply." Borrowed  ethics,  particularly  if 
they  are  not  openly  aired  and  re- 
digested,  do  not  always  fit  in  the  pres- 
ent as  "what  is"  often  differs  from 
"what  was  "  when  the  ethic  was  formu- 
lated originally. 

As  for  myself  and  those  whom  I  at- 
tempt to  influence  toward  "the  good 
life"  the  most  meaningful  assumption 
about  ethics  stems  from  the  concept  of 
mutual  respect.  There  is  relevance  in 
this  concept  for  the  use  of  our  land, 
air,  water,  and  reproductive  organs.  In 
my  experience  any  basic  change  in 
ethical  outlook  that  makes  a  difference 
seldom  transpires  without  individual 
struggle  and  often  emotional  pain. 
Thus,  the  individual's  feelings  which  are 
involved  in  this  process  of  change  are 
most  relevant  data  to  focus  upon  the 
process  of  working  out  an  ethic.  Often 
we  do  not  give  up  our  early  program- 
ming without  a  fight  or  the  experience 
of  grief.   D 


18     MESSENGER    4-15-72 


All  this  and  Heaven  too 

or 

the  fair-halred  generation 


by  DORRIS  BLOUGH 

Uorn  with  a  golden  spoon  in  his  mouth, 
the  fair-haired  child.  That  described  the 
child  born  between  1920  and  1945  in  the 
United  States  of  America.  No  person  in 
the  history  of  the  world  has  ever  had  it 
so  good,  or  ever  will  again. 

Those  born  before  1920  were  victims  of 
diseases  without  remedy,  a  hand-to- 
mouth  economy  and  long  hours  of  labor 
for  their  daily  bread,  which  was  a  plain 
diet,  often  deficient  in  essential  nutrients. 

Before  those  of  that  era  start  singing 
the  praises  of  the  simple  life  and  hard 
work,  let  us  look  at  their  goals.  The  most 
pressing  desire  of  the  parents  raising 
children  in  the  after  1920  era  was  that 
their  offspring  would  not  have  to  work 
from  sunup  until  sundown  and  could 
enjoy  good  health  and  prosperity. 

Those  farmers,  for  most  of  them  were 
rural,  sacrificed  that  their  children  could 
attend  college,  enter  the  professions,  or 
become  master  farmers  who  could  in- 
crease productivity  and  become  affluent 
like  their  urban  cousins. 

And  it  happened!  En  masse,  the  chil- 
dren of  the  Brethren  entered  college  and 
came  out  prepared  to  increase  their  in- 
comes many  fold  over  that  of  their  par- 
ents. The  goal  was  reached! 

And  didn't  they  enjoy  it!  New  houses, 
cars,  travel,  the  best  cuts  of  meat,  coun- 
try clubs,  beauty  parlors,  lush  carpets  on 
once-linoleum  floors,  imported  foods, 
miracle  drugs  to  conquer  pain  and  dis- 
ease, hi-fi  sets. 

But  they  did  not  neglect  the  "spiritual." 
These  children  could  afford  to  contribute 
to  build  new  church  buildings,  a  semi- 
nary, and  even  support  foreign  missions. 

Theirs  was  untarnished  joy.   For  they 
had  achieved  all  this  themselves.  Hadn't 
they  studied  hard,  worked  hard,  to 
build  up  businesses  and  farms?  They  de- 
served to  enjoy  the  fruits  of  such  prodi- 
gious labor.  They  declared  themselves 
to  be  "self-made"  and  cried  that  anybody 
could  "make  it"  if  he  really  tried.  Were 


they  not  the  best  examples  of  that?  They 
could  see  forever  and  the  good  life 
stretched  as  far  as  they  could  see. 

The  only  ugliness  that  marred  their 
world  was  the  continuing  wars,  although 
even  that  was  acceptable  since  commu- 
nism had  to  be  controlled. 

And  there  was  that  atomic  bomb.  The 
children  of  the  Fair-Haired  Ones  (born 
ofter  the  birth  of  the  Atomic  Age  in 
194.^  )  were  saying  unsettling  things  about 
the  probability  of  world  annihilation,  the 
real  possibility  that  they  would  not  live  to 
be  grandparents.  Strange  words  to  their 
ears,  but  they  put  it  down  to  tv  and 
doomsayers.  Anyway,  no  one  would  dare 
use  atomic  weapons.  The  people  in 
charge  were,  after  all,  the  peers  of  their 
generation;  they  could  be  trusted. 

Then  suddenly  in  the  latter  60s,  the 
myth  exploded.  The  fantastically  delight- 
ful life  this  generation  had  been  living 
had  actually  caused  such  major  pollution 
of  the  environment  that  only  drastic  steps 
could  keep  the  earth  from  being  de- 
stroyed. The  fair-haired  generation 
shouted  in  frustration  that  it  wasn't  their 
fault,  and  how  could  it  happen  when  they 
wanted  only  to  enjoy  life  and  help  others 
enjoy  it  too. 

Their  parents  had  prepared  the  way 
for  the  American  dream  to  be  fulfilled, 
but  had  themselves  known  disease  and 
deprivation.  Their  children  will  continue 
to  participate  in  a  culture  more  fabulous 
than  any  ever  known,  but  tainted  with 
the  knowledge  that  self-destruction  is  a 
distinct  possibility. 


Ond  so,  out  of  man's  history,  one  gen- 
eration will  be  known  as  the  Fair-Haired 
Generation,  for  we  lived,  loved,  and 
prospered  mightily,  blissfully  unaware 
that  so  soon  we  would  turn  to  find  angels 
with  (laming  swords  standing  at  the  gate 
of  our  Paradise.  Ours  was  the  only  gen- 
eration to  partake  of  unbounded  affluence 
coupled  with  untrammeled  belief  that 
such  Paradise  would  go  on  forever.    □ 


Church   of  the   Brethren 

^fearbook 
1972  «^ 

edition  n   \         1 

1972 
'fei-bodc  I 


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4-15-72    MESSENGER      19 


D'S  a^rmmi  hmrm'i 


Needed: 

a  new  kind 
of  person... 


who  views  all  of  life  on  earth  as  fundamentally  good, 
who  condemns  any  effort  to  destroy  life, 
who  senses  the  sacredness  and  holiness  of  the  earth, 
who  realizes  the  dependence  of  all  creatures  on  each  other 
for  life  itself, 
who  recognizes  a  relationship  to  the  environment 
not  as 

economic  gain, 

increased  productivity, 

greater  consumption  of  goods,  or 
easier  and  more  comfortable  living, 
but  as 

a  precious  gift  of  God  to  us, 

entrusted  to  our  care  and  keeping. 


bycieevoder 


Celebrate 
the  earth... 


Rachel  Carson  in  The  Sense  of  Wonder 
writes,  "If  a  child  is  to  keep  alive  his 
inborn  sense  of  wonder  ...  he  needs  the 
companionship  of  at  least  one  adult  who 
can  share  it,  rediscover  with  him  the  joy, 
excitement,  and  mystery  of  the  world 
we  live  in." 

Walk  into  the  out-of-doors  on  a  warm 
April  day.  Lift  a  stone  and  watch  the 
beetles,  centipedes,  millipedes,  earwigs, 
earthworms  scurry  from  the  light  and 
your  intrusion.  Make  sure  you  replace 
the  rock  for  some  of  those  tiny  creatures 
cannot  live  long  exposed  to  light  and  heat. 

Stop  and  watch  the  ants  carrying  loads 
bigger  than  their  bodies,  a  wasp  building 
its  nest,  a  spider  spinning  a  web,  an 
earthworm  burrowing  in  the  soil,  a  bee 
gathering  nectar  from  a  flower  blossom, 
or  a  seed  sprouting  in  the  garden. 

Go  to  a  wooded  area  and  listen  to  the 
singing  of  birds  and  insects.  Observe 
their  busy  activities.  How  do  you  feci  as 
you  stand  quietly  there?  What  colors  do 
you  see?  What  do  you  think  causes  you 
to  feel  as  you  do?  Have  you  felt  this  way 
before?  What  evidences  have  you  seen 
that  man  is  destroying  much  of  our  natu- 
ral beauty? 

As  you  ride  through  the  countryside, 
what  things  do  you  see  that  detract  from 
beauty?  How  is  much  of  the  land  being 
used?  In  the  city,  are  there  ugly  areas? 
What  do  you  see  that  obstructs  the  view 
of  the  sky?  How  do  you  feel  about  it  all? 

Discuss  with  children  the  ways  that 
each  individual  can  not  only  develop  en- 
vironmental awareness,  but  can  do  some- 
thing about  what  he  sees,  hears,  smells, 
and  tastes  that  he  does  not  feel  is  con- 
tributing to  the  benefit  of  the  whole  earth. 


20     MESSENGER    4  15-72 


use 

nature's 
gifts... 


Paints.  When  you  are  walking  along 
the  street  or  along  a  stream,  look  for  soft, 
colored  stones  which  can  be  used  to  make 
natural  paint,  just  as  the  Indians  once 
did.  You'll  find  these  stones  in  parking 
lots  as  well  as  in  the  bed  of  small  streams. 
Grind  the  soft  stones  into  a  fine  powder, 
using  hard  flat  stones  as  grinding  tools. 
Grind  with  a  circular  motion  and  add 
small  amounts  of  water  until  a  rather 
thick  paste  is  formed. 

After  several  colors  have  been  made, 
you  are  ready  for  Indian  painting.  With 
your  fingers  or  a  feather,  paint  your  face 
as  the  Indians  do  for  their  ceremonial 
dances  or  celebrations.  To  get  different 
colors,  try  mixing  two  paints. 

Dyes.  The  early  pioneers  didn't  have 
Rit  or  Tintex  dyes  which  you  can  buy 
in  a  store.  They  used  herbs  and  berries 
which  grew  nearby  to  make  their  own 
dyes. 

Did  you  know  that  marigold  blossoms 
make  a  lovely  yellow  dye?  Onion  skins 
a  bright  orange?  Get  out  your  old  white 
T-shirts,  blouses,  and  shirts.  Experiment 
by  dyeing  them  with  nature's  own  bril- 
liant colors. 

Boil  the  vegetable  matter  at  least  one 
hour.  Strain  the  liquid  through  a  clean 
cloth.  Then  dip  the  material  you  have 
ready  to  dye  in  the  liquid.  Remember 
that  the  different  boiling  times  change 
the  intensity  of  the  color  so  you  may 
get  several  shades  of  the  same  color. 

For  dyes: 

Yellow:  Marigold  and  golden  Mar- 
guerite blossoms,  milkweed 

Orange:  The  papery  brown  skin  of 
common  cooking  onions 

Red:  Dahlia  and  zinnia  petals 

Lilac  blue:  Fruit  of  the  native  elder- 
berry 

Brown:  Black  walnut  hulls  soaked 
overnight,  then  boiled 


For  tie  dyeing  pull  up  a  shape  in  the 
cloth  resembling  a  rabbit  ear.  Separate 
the  rabbit  ear  from  the  flat  cloth  by 
tightly  tying  it  with  string  at  its  base. 
Wrap  the  string  around  it  many  times. 
The  wider  the  band  of  string,  the  wider 
the  circle  will  be. 

Experiment  with  scrap  material  before 
trying  the  pattern  on  your  shirt.  A  tip: 
Old  cotton  material  dyes  best.  Man- 
made  synthetics  are  very  diflficult  to  dye. 


Beads 
are  In... 

Nature's  beads.   Melon,  pumpkin,  and 
squash  seeds  must  be  washed,  then  soaked 
overnight.  While  wet  they  can  be 
pierced  with  a  needle  and  strung  on 
nylon  fishing  line  or  heavy  waxed  thread. 

Eucalyptus  pods,  cloves,  and  allspice 
can  be  soaked  overnight  and  pierced 
with  a  needle,  making  a  very  fragrant 
necklace.  Pierce  the  cloves  through  the 
stem. 

Clay  beads.  Clay  beads  are  simple  to 
make.  Form  clay  into  little  balls  and 
make  a  hole  in  each  one  with  a  nail. 
Smooth  with  water,  dry,  and  then  fire, 
if  a  kiln  is  available.  Instead  of  glazing 
them,  you  can  mosaic  them  with  tiny, 
smooth  pebbles.  Use  epoxy  glue  to 
secure  them  on  the  clay. 

Flower  leis.  Our  Hawaiian  friends 
greet  us  with  flower  leis  and  "Aloha." 
Children  make  leis  from  clover  blossoms 
and  dandelion  stems.  Why  don't  you 
"celebrate"  the  good  earth  by  making  a 
colorful  lei  from  her  treasures?   n 


[f®©©[LQir(i 


TO  construct  new  attitudes 


A    NEW    ETHIC    FOR    A    NEW    EARTH,    Glenn    C. 

Stone,   Ed.    Friendship  Press,    1971.     176  pages, 

SI. 95   paper 
AND    THOU    SHALT    DIE    IN    A    POLLUTED    LAND, 

by     Paul     Folsom.       Liguorian     Pamphlets     and 

Books,    197).     99    pages,    $1.50    paper 

I  SHUDDER  IN  DISBELIEF  whcn  I  read 
about,  or  talk  to,  persons  still  frantically 
fighting  to  convince  us  (or  themselves) 
that  we  have  no  air,  water,  or  land  pollu- 
tion problems,  or  that  we  are  well  on  our 
way  to  solving  what  little  we  do  have. 

This  thinking  is  ten  years  behind  the 
times.  Rachel  Carson"s  Silent  Spring 
{  1 962  )  gave  early  warning  of  the  dangers 
already  facing  our  earth.  By  1969.  such 
scientists  as  Paul  Ehrlich  and  Barry  Com- 
moner, and  a  hundred  others  like  them, 
had  inspired  the  youth  of  America  to 
organize  a  national  Earth  Day,  April  22, 
1970.  But  that  was  only  the  beginning. 
Since  then  a  wealth  of  well-documented 
information  has  been  published,  clearly 
defining  our  problems  and  making  it  ob- 
vious that  our  difficulties  are  all  too  real! 

Unfortunately  some  of  us  became  ""ex- 
perts"  too  fast,  without  first  being  fully 
schooled  in  the  diversity  and  complexity 
of  our  environment.  Some  information 
led  us  to  draw  faulty,  or  at  least  hasty 
conclusions  (for  example,  phosphate, 
NT.A.  calcium  carbonate  detergents  vs. 
soap),  but  it  made  us  sorely  aware  of  the 
huge  gaps  in  our  knowledge  about  the 
earth  and  its  intricate  workings.  These 
shaky  beginnings  at  attempting  to  repair 
the  damage  that  man  had  done  to  his  en- 
vironment alienated  some  people,  wid- 
ened the  credibility  gap,  and  led  many  to 
believe  that  if  ecologists  were  wrong 
once,  they  must  always  be  wrong. 

But  ecologists  were  right  far  more 
often  than  they  were  wrong.  We  have 
only  to  examine  the  plight  of  any  major 
city  and  we  find  that  our  worst  fears  arc 
well-founded.  Although  tremendous  re- 
search and  investigative  efTorts  have 
brought  about  practical  and  usable  solu- 
tions to  many  problems,  their  incorpora- 
tion and  utilization  has  been  met  with 


typical  American  apathy,  because  we  in- 
tuitively realize  that  the  repair  of  the 
damage  that  we  have  wrought  to  our  en- 
vironment will  cost  each  of  us  a  great 
deal.  The  thought  of  having  to  give  up 
some  of  our  "things"  or  stabilizing  our 
standard  of  living,  produces  such  para- 
noia and  irrational  fear  in  us,  that  ap- 
parently we  would  rather  die. 

The  books  A  New  Ethic  for  a  New 
E'.irth.  edited  by  Glenn  Stone,  and  Paul 
Folsom's  And  Thou  Shall  Die  in  a  Pol- 
luted Land  are  not  from  the  same  mold 
as  most  of  the  early  ecology  literature. 
These  books  begin  at  a  point  where  most 
other  authors  leave  off,  and  take  a  long 
look  at  the  implications  of  faith  and  re- 
ligion in  our  environmental  crisis.  Father 
Folsom's  book  is  a  well-illustrated  state- 
ment, full  of  fascinating  quotes.  It  deals 


»«♦,< 


with  the  consequences  of  the  Christian's 
failure  to  respect  nature.  Folsom  points 
out  that: 

1 .  The  man-centered  nature  of  West- 
ern Christianity  has  made  it  possible  for 
us  to  rationalize  our  actions  by  insisting 
that  it  is  God's  will  and  desire  that  we 
utilize  and  exploit  all  of  the  earth  for  our 
good  and  for  our  maximum  profit; 

2.  The  traditional  Christian  stress  on 
othcrworldliness  minimizes  the  need  to 
take  care  of  what  we  have  on  this  earth 
since  this  life  is  far  less  significant  than 
the  next; 

.3.  Our  man-nature  dualism  tends  to 
prevent  us  from  taking  ecology  seriously, 


since  we  believe  that  we  can  isolate  our- 
selves from  nature,  and  that  we  are  above 
nature.   This  allows  us  to  easily  forget 
that  we  are  totally  dependent  upon  it. 
Folsom  stresses  that  a  solution  lies  in  the 
developing  of  balance  between  the  secular 
and  the  sacred,  and  the  subsequent  de- 
velopment of  a  moral  approach  to  nature 
and  the  awareness  of  man's  oneness  with 
his  surroundings.  The  need  for  responsi- 
ble action  to  man,  to  the  earth,  to  God, 
and  to  the  "unborn"  is  discussed  in  de- 
tail, yet  the  book  irresponsibly  fails  to 
mention  the  very  basic,  direct  relationship 
between  overpopulation  and  the  ecologi- 
cal crisis. 

A  New  Ethic  for  a  New  Earth  should 
be  read  by  every  Christian.  It  is  a  series  of 
1  2  papers  published  by  the  Faith-Man- 
Nature  Group,  a  national  interdisciplin- 
ary and  intcrfaith  organization  that  is  ex- 
ploring our  ecological  crisis  in  its  reli- 
gious dimension.  This  book  is  far  broader 
in  scope,  and  far  more  penetrating  than 
Folsom's  book,  making  it  impossible  for 
me  to  do  more  than  touch  a  few  high 
spots.  Its  dozen  different  authors  give 
us  a  kaleidoscopic,  realistic,  and  frighten- 
ing view  of  the  problems.  In  it,  we  see 
ourselves  as  basically  selfish  and  greedy, 
unable  to  see  far  into  the  future  or  learn 
from  the  mistakes  of  the  past,  and 
tightly  shackled  by  the  values  and  drives 
of  Western  man. 

It  is  made  vividly  clear  that  the  crisis  is 
not  a  problem  that  can  be  isolated  from 
religion,  for  it  is  at  the  very  heart  of  it. 
What  we  do  about  our  environment  de- 
pends upon  our  basic  beliefs  about  God, 
ourselves,  and  the  world,  and  until  we 
realize  that  all  things  on  this  earth  —  not 
just  man  —  have  real,  lasting  value,  a 
reason  for  being  here,  and  an  equal  right 
to  be  here,  continued  human  existence  is 
unlikely. 

You  will  find  the  reading  of  this  book 
a  real  mind-expanding  experience!  As 
the  problems  unfold  one  immediately  be- 
gins to  search  for  new  resources  which 
will  enable  us  to  construct  new  attitudes 
toward  the  world  in  which  we  live.  The 
Christian  has  these  resources  available  to 
him.   His  faith,  his  discipline,  and  his 
reverence  for  life  demand  that  he  serious- 
ly confront  this  problem,  doing  whatever 
is  necessary,  so  that  future  generations 
might  have  the  opportunity  to  live. 
—  Robert  T.  Neher 


MESSENGER     ^  15-72 


Why  the  death  of  children? 

Why  the  torture  of  the  innocent? 

Why  suffering? 

Why  hunger? 

Why  war? 

If  there  is  a  God- why? 

Why? 


FROM  THE  APPLE  TO  THE  MOON 

(Full-color  filmstrip/93  frames) 

Who  among  us   has  not   said   or   thought 
such   things   in   a   troubled  moment? 
Annie  \'aIlotton  popular  author  and  il- 
lustrator of  Good  Xeics  for  Modem 
Man    takes   you   on    a    simple    walk 
through    the    story    of   man — a    few 
brushstrokes,  a   few  spots  of  color,   a   few 
words.  They  may  answer  vour  ques- 
tions .  .  .  they  may  lead  to  more  ques- 
tions. .  .  Vet  our  walk  on  the  earth  must 
have    meaning   .    .   .   and   it   can   when 
it  is  lixed  in  tune  with  the  Spirit  of 
God.  Based  on  the  book  From  the  Apple 
to  the  Mooti,  this  is  an  unusual  film- 
strip  .  .  .  adaptable  tor  young  people  or 
adults. 

AMERICAN  FILM  FESTIVAL 
AWARD  WINNERS: 

PAUL,  PRISONER  FOR  CHRIST 

56   frames/color.   Ages    10-12 

Paul   is  .seen   as  a   very   vital,   living 
personality.    The    filmstrip    covers    im- 
portant periods  in  his  life — from  his  early 
training  and  background  through  his 
conversion  to  Christianity,  and  a  special 
look  at  his  letters. 

GOD'S  PLAN  FOR  HIS  WORLD 

.57    frames/color.   Ages  6-9 

Unusual   in  approach.  God   is   found 
in    the   daily    lives   of    people   in   a   city. 
Makes  the  child  aware  of  problems 
people  must  face.  Relates  these  problems 
to  God's  ultimate  hope  for  life,  God's 
natural  laws.  His  plan  for  individuals,  and 
man's  responsibility   toward  others. 

OTHER  POPULAR  FILM  STRIPS 

BIBLE    LANDS   AND   TIMES 

66   frames/color.  Ages   8-12 


Based  on   the  Old  Testament.  Views 
some   of    the    most    important    periods    of 
biblical  history.  Helps  child  understand 
origin  of  Christian  customs  and  beliefs. 

A  CHILD  CAN  SERVE 

55   frames/color.   Ages  6-9 

Three  characters  are  used  to  illustrate 
concern    for   others.    Helps    children    con- 
sider the  meaning  of  some  of  the  most 
basic  concepts  of  Christian  living. 

A  SIGN  OF  LOVE 

66  frames/color.  Ages  8-12 

A  beautifid  combination  of  full-color  art 
and  photography  teaches  children  to 
become  more  sensitixe  to  and  care  about 
the  needs  of  other  people.  .Allows  the 
viewer    to    make    his    own    choices    and 
organize  his  own  meanings  for  the  frames. 

Each  of  these  six  full-color  filmstrips 

comes  in   three  forms; 

Filmstrip   with    script    and   cassette. 

Each.  .S12.,50 

Filmstrip  with  script  and  record.  Each, 

.•i>10 

Filmstrip    with    reading   script   only. 

Each,  $7 

Other   fdmstrips   are   available. 


d'  Ljouf  bed  book  oc  /uppltj  ytoce 

obingckxi 
Qucfio-gfophia 


B] 


4-15-72    MESSENGER      23 


by  Mabel  Bowman 


Recounting 


good  me 


When  the  Inglenook  Cook  Book,  1911 
edition,  was  reprinted  by  The  Brethren 
Press  two  years  ago,  only  one  of  the  or- 
iginal contributors  was  at  the  Lincoln  An- 
nual Conference  where  the  new  printing 
was  released.    She  was  Fannie  Bucher 
Stambaugh,  who  as  a  girl  had  submitted 
a  receipe  for  snitz  and  knep. 

In  October  1970  Mrs.  Stambaugh  died. 
What  follows  are  some  reflections  on  her 
life,  revealed  by  a  daughter.  Revealed 
too  is  "the  simple  life"  that  many  Breth- 
ren once  knew  well:  the  closeness  to  the 
earth  of  orchards  and  a  truck  patch;  the 
cellar  full  of  home-canned  goods;  the 
welcome  to  strangers  and  friends  alike  by 
a  large  family  whose  members  clustered 
in  living  groups  of  their  own  near  the 
family  home. 

For  some  it  is  a  life-style  far  removed 
from  the  70s,  yet  certain  of  its  values 
may  reemerge  in  new  forms.  The  reader 
may  wish  to  note  particularly  the  con- 
trasts and  the  parallels  between  the  ac- 
count here  and  the  proposal  for  a  con- 
temporary life-style  told  earlier.  Each, 
in  its  distinctive  way,  speaks  of  living 
out  the  Christian  faith.  —  Editor 

Iflother!"  I  smiled.  "How  did  you  get 
here?"  "Here"  was  the  church  dining 
room  where  cookies  and  Kool-aid  had 
just  been  served  to  daily  vacation  Bible 
schoolers.  At  eighty-six.  Mother  still 
loved  to  mingle  with  the  children,  call 
them  by  name,  and  instruct  them  in 
religious  ways.  She  taught  many  little 
ones  the  Bible  truths,  "God  is  love,  love 
one  another,  be  kind  to  one  another." 

"Oh,  I  came  in  with  the  children  this 
morning,"  she  answered.  We  were  at 
the  last  vacation  Bible  school  Mother  was 
to  attend,  and  she  was  fully  enjoying  her 
part  in  it,  in  the  same  way  that  she  has 
savored  each  event  in  her  long  life. 

Fannie  Bucher  Stambaugh  was  the  first 
child  of  Elder  Cyrus  Bucher  and  Leah 
Gibble  Bucher  after  their  1882  move 
from  Pennsylvania  to  Illinois.  She  and 
ten  others  of  the  twelve  Bucher  children 


24     MESSENGER    4-15-72 


1%   •! 


project  for 

Vacation 

Church   Schools 


remained  in  Fulton  County  to  grow  up, 
marry,  and  establish  homes  near  the 
Woodland  Church  of  the  Brethren  at 
Astoria. 

Fannie  B.,  as  mother  signed  her  name, 
went  to  Mulberry  Country  School,  at- 
tended Mount  Morris  College  for  several 
months,  and  obtained  a  teacher's  cer- 
tificate. Her  life  had  the  characteristics 
of  her  father's:  the  Elder  Bucher,  who 
could  preach  in  both  German  and 
English,  never  allowed  earthly  possessions 
to  affect  his  sincerity  and  his  belief  in  the 
simple  life.  At  twenty,  she  married 
George  Stambaugh,  widowed  when  his 
first  wife  — •  Fannie's  sister  Leah  —  died, 
leaving  two  daughters.  As  ten  more 
children  were  born.  Mother  prayed  that 
each  might  be  healthy  and  God-fearing. 
But  she  and  Dad  could  help  us  accept 
the  death  of  our  twelve-year-old  brother 
Jay  when  they  gathered  us  together  on 
the  day  of  his  funeral  for  a  prayer  to  "a 
friend  who  is  closer  than  a  brother." 

Our  full  lives  went  on.   Mother  learned 
photography,  developing  and  printing 
film  in  the  bathroom.  She  sewed  a  large 
number  of  quilts  and  comforters.  There 
was  always  a  cellar  filled  with  canned 
fruits  and  vegetables.  Dad  kept  an 
orchard  and  a  truck  patch,  raising  most 
of  the  family  food.  We  purchased  flour, 
sugar,  and  salt.  A  sewing  woman  came 
to  help  Mother  make  our  Easter  dresses 
and  bonnets.  Though  we  dressed  simply, 
the  Brethren  way,  if  lace  was  popular, 
or  ruffles,  or  pleats,  our  dresses  had  those 
touches. 

Our  home  exuded  warmth  and  friend- 
liness. Schoolteachers  stayed  overnight. 
It  was  nothing  for  Mother  to  hitch  her 
driving  horse  to  the  buggy  and  take  one 
of  us  along  to  do  a  friendly  deed  for 
a  neighbor.   She  welcomed  Fresh  Air 
children  from  Chicago  during  the  sum- 
mer. Many  an  agent  or  visitor  knew  there 
would  be  an  invitation  to  pull  up  a  chair 
if  it  was  mealtime.  Our  dinner  table 
could  seat  twelve  or  sixteen  persons  and 
a  baby  in  the  high  chair.  Regularly  the 
table  was  laden  with  homemade  bread. 


cured  ham,  ginger  cake,  fried  chicken. 

Before  meals  we  always  said  grace, 
and  we  used  the  morning  worship  period 
to  read  a  chapter  from  the  Bible.  We 
knelt  in  prayer  before  breakfast,  when 
Mother  and  Dad  would  take  turns  pray- 
ing, and  we  children,  as  we  became  mem- 
bers of  the  church,  were  given  the  priv- 
ilege of  praying  "our  Lord's  prayer." 
Neighbors  could  set  their  clocks  by  the 
Stambaughs'  weekly  trip  to  Sunday  school 
and  church,  by  horse  and  carriage, 
sleigh,  and  later,  automobile.  We  always 
went,  snow,  rain,  or  sleet,  living  out  in 
our  own  way  the  family  creed,  "I  believe 
in  God,  I  love  God,  I  serve  God." 

Dad  died  in  1954,  just  six  months  after 
the  celebration  of  his  and  Mother's 
fiftieth  wedding  anniversary.   He  had  left 
enough  provisions  for  Mother  so  that  she 
could  continue  living  on  in  the  Woodland 
community,  within  walking  distance  of 
the  church  where  in  1896  she  had  been 
baptized  on  a  cold,  blustery  day. 

From  the  family  home  she  watched  as 
the  Stambaugh  children  graduated  from 
Astoria  High  School,  as  two  daughters 
earned  degrees  from  Manchester  College, 
as  a  nurse,  teachers,  workers,  and  home- 
makers  developed.  By  October  9,  1970, 
the  day  of  her  death,  Fannie  Stambaugh's 
family  numbered  170. 

We  would  remember  her  as  a  woman 
who  shared  her  worldly  goods  with  Beth- 
any Hospital  and  Seminary,  the  General 
Board,  and  Manchester  College;  who 
corresponded  with  the  workers  in  the 
India  church  up  to  the  last  and  regularly 
received  correspondence  from  them;  who 
had  begun  attending  Annual  Conference 
at  age  nineteen  and  missed  few  Annual 
Meetings  between  1903  and  1970;  who, 
at  eighty-six,  kept  in  touch  with  denomi- 
national work  and  was  enthusiastic  in 
ecumenical  endeavors  as  well. 

Her  children,  and  all  who  knew  her 
best  as  Aunt  Fannie  or  Grandma  Stam- 
baugh, will  remember  her  as  a  woman 
who  knew  what  is  meant  by  the  verse, 
"All  things  work  together  for  good  to 
those  who  love  the  Lord."   □ 


PUT  LIFE  IN 
YOUR  GIVING 

Give  a  "living  gift"! 

$60.00  to  $100.00  will  buy  a 
goat  that  gives  8  cups  of  milk 
a  day  for  a  needy  family. 


$25.00  to  $50.00  will  buy  100 
chicks  that  will  lay  an  end- 
less supply  of  eggs  and  give 
chicken  dinners  besides.  A 
$60.00  to  $100.00  pig  will  pro- 
duce a  ton  of  meat  annuallv, 
and  a  $400.00  to  $500.00  heifer 
will  give  20  quarts  of  milk 
every  day  and  a  calf  every 
year! 

"Living  gifts"  multiply  and 
go  on  giving  year  after  year. 
And  recipients  share  in  the 
giving  as  they  pass  on  their 
gift's  first  offspring  to  a 
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415-72   MESSENGER     25 


"Man!" 

and  the  land  and  the  water? 

Some 

God  called  out 

and  the  land  under  the  water 

who've  assumed  dominion 

to  Adam, 

and  .  .  .  " 

have 

"have  dominion 

held  authority 

over  this  world 

"All  of  it!" 

preciously,                                           , 

1  created. 

provided  responsibility                    j 

Be  fruitful 

"Wow!  Lord!" 

responsibly; 

and  multiply! 

some 

Explore  it 

have  grabbed  authority 

Probe  it 

Down  the  ribbon  of  Time 

but  fumbled  responsibility. 

Dig  in  it 

Adam 

Some 

Fly  over  it 

and  all 

became 

Enjoy  it 

his  begotten  kin 

authority 

and  remember 

have  taken  turns 

and  ignored  responsibility. 

1  give  you 

accepting 

Some  listened 

authority  over  it 

authority 

to  God 

and 

and  responsibility; 

while 

responsibility  for  it. 

some  men 

others  turned  deaf  ears 

In  short,   Man, 

have 

to  Him. 

you're  in  charge!" 

harnessed  fire 
conceived  the  wheel 

developed  engines 

Today 

"All  of  it?" 

designed  wings 

God                                                ^ 

asked  Adam 

while 

still  calls  out:        ^^^^        ^M 

incredulously. 

others 

^^■^  W 

have  drilled  for  oil 

Have  dominion           ^^^i^^Wj 

"All  of  it!" 

dug  for  coal 

over  this  world                   ^^^^^k. 

replied  God 

refined  for  tools 

created!                         ^^^H^^ 

firmly. 

probed  for  light 
searched  for  health. 

Explore                          ^Kfr^g 

"The  fish  in  the  sea? 
the  fowl   in  the  air? 
the  beasts  in  the  fields? 


1 


i*. 


A    • 


A 


1 

Probe  it 

"The  fish  dying 

Fly  over  it 

in  the  sea? 

Conquer  it 

birds  fluttering 

Subdue  it 

in  the  air? 

.Enjoy  it 

beasts  moaning 

IJ 

in  the  fields? 

;  1  give  you,  Man, 

and  the  raped  land? 

authority 

the  stagnant  air? 

and  responsibility 

the  fouled  water? 

for  it. 

and  .  .  .  ?" 

in  short,  IVIan, 

"All  of  it!" 

you're  in  charge!" 

"Forgive  us,  Lord!" 

'Over  all  of  it?" 
We  ask  incredulously. 

:  "All  of  it!"                           I 

is  the  resounding 

,  answer. 

Man!  You're 
In  Charge! 


4-15-72  MESSENGER     27 


A  campaign  on  rethinking  mission 


In  an  effort  to  break  the  apathy  and  silence  that 
so  much  surrounds  the  cause  of  Christian  mis- 
sion, a  church  agency  in  Hamburg.  Germany, 
last  year  took  an  innovative  tack.  It  created  for 
public  media  an  advertising  campaign  on  chang- 
ing concepts  in  mission,  concepts  which  may  have 
been  dealt  with  in  articles  and  sermons  but  which 
had  failed  to  score  in  pubUc  consciousness. 

As  a  sample  of  the  approach  followed,  one 
ad  on  the  Third  World  depicted  a  very  bare  in- 
fant against  a  mother's  bare  but  very  full  breast 
and  asserted  that  the  critical  lack  in  this  chUd's 
life  was  not  milk  but  schools.  Another  message, 
a  bit  more  discreet  in  visualization,  alluded  to 
situations  in  which  missionaries  had  outgrown 
their  usefulness  and  had  returned  home  —  a  mark 
not  of  failure  but  of  maturity  on  the  current  scale 
of  mission  values. 

If  such  ads  by  the  Evangelical  Committee 
for  World  Mission  in  Germany  were  abrasive, 
the  thing  they  had  going  for  them  was  high  in- 
tention. Any  denomination  or  church  agency 
would  subscribe  to  the  motivation  underlying 
the  campaign:  to  get  people  to  talk  mission,  to 
think  critically  about  mission,  to  update  their 
images  and  expectations  of  mission,  to  invest 
their  resources  and  themselves  in  mission. 

One  of  the  realities  of  the  missionary  enter- 
prise wherever  it  occurs,  whomever  it  involves, 
has  been  stated  well  by  John  V.  Taylor  of  the 
Church  Missionary  Society  in  London.  He  insists 
"there  has  always  been  a  subtle  difference  be- 
tween the  hopes  of  those  who  have  initiated,  sup- 
ported, and  prayed  for  a  missionary  society  or 
board  and  the  expectation  of  the  people  overseas 
who  look  to  the  society  or  board  for  help." 

In  this  the  Church  of  the  Brethren  is  no  ex- 
ception. We  have  been  long  in  mission  work,  but 
we  have  been  late  in  discerning  how  the  national, 
or  the  minority  person,  views  the  contribution  we 
bring.  Years  after  service  is  completed  former 
workers  on  occasion  have  been  heard  to  speak  so 
disparagingly  of  the  culture  or  life  of  those  they 
encountered  that  one  wonders  if  mutuality  ever 
took  place.   Mission  enthusiasts  sometime  appear 


so  zealous  to  have  our  namesake,  our  tradition, 
our  investment  made  visible  in  churches  abroad 
that  World  Ministries  executive  Joel  Thompson 
was  prompted  to  say  to  Annual  Conference, 
"Whose  church  is  it  that  we  build?" 

In  examining  how  we  perceive  mission  we  may 
find  help  in  the  observations  tendered  by  a  com- 
mittee studying  mission  from  an  international 
view.  Among  "clues  for  rethinking  mission"  sug- 
gested by  the  committee  are  these: 

—  Each  church  (local,  denominational,  na- 
tional) is  the  Church  of  the  Lord  Jesus  Christ 
in  its  own  individual  way.  This  individuality 
stems  from  the  church's  interaction  with  its  sur- 
rounding culture. 

—  What  makes  a  church  authentically  the 
church  of  the  Lord  Jesus  Christ  are  not  external 
criteria  (the  traditional  signs  of  word,  sacrament, 
discipline)  but  the  evidence  of  God's  presence 
in  its  midst  (the  work  of  grace,  of  love,  of  fel- 
lowship). 

—  Even  when  errors  or  irregularities  appear 
as  gauged  by  Western  codes,  an  authentic  church 
may  be  present,  in  terms  of  a  theology  and  an 
ethic  sensitive  to  the  culture. 

—  The  foreign  missionary  remains  alien  even 
when  the  gospel  has  been  assimilated. 

—  For  most  Christians  the  church  is  more 
an  immediate  reality  than  a  universal  one;  inter- 
national and  ecumenical  links  are  secondary. 


w. 


rhether  we  accept  these  particular  clues  as 
instructive,  or  set  out  to  formulate  our  own,  for 
most  of  us  there  are  aspects  of  our  thinking  that 
need  correction.  To  find  ways  of  shedding  paro- 
chial views  ...  to  interact  with  other  cultures  or 
with  minority  groups  and  be  enriched  by  them 
...  to  expose  ourselves  and  what  we  cherish  to 
risk  and  vulnerability  ...  to  meet  people  at  the 
level  of  their  deepest  hurts  and  highest  affirma- 
tions —  these  are  dimensions  we  would  do  ex- 
ceedingly well  to  weigh. 

A  campaign  on  rethinking  mission?  It  is  a 
prime  need  of  us  all.  —  h.e.r. 


28     MESSENGER    4-15-72 


CHURCH  OF  THE  BRETHREN  ANNUAL  CONFERENCE 


JUNE  27 -JULY  2,    1972 


FUmecI  by  tIie  Sdirit 


CINCINNATI,  OHIO 


ISSUE-ORIENTED   BUSINESS 

Abortion,  Low-Income  Housing,  Investments,  Bethany 
Theological  Seminary,  Review  and  Evaluation  of  General 
Board  Program,  Noncooperation  With  the  Draft,  The 
Church's    Needs    in    Music,    Theological    and    Social- 
Economic   Dimensions  of   FAUS,   Equality   for  Women, 
and   Health  and  Welfare  Program. 


O 


< 

6 


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THEME-RELATED  PREACHING  AND   BIBLE   STUDY 

Brethren  speakers  include:  Dean  Miller,  David  Miller, 
Graydon  Snyder,  Phyllis  Carter,  Dale  Brown,  Kenneth 
Gibble,  Anna  B.  Mow,  and  Robert  O.  Hess.    Other  featured 
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INSIGHTS  '72 

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Robert  A.   Raines 

Lord,   Could  You  Make   It  a   Little   Better? 

What  is  prayer?    A  conversation  with  God?    A  cry  for  help?    An  expression 
of  faith?  Perhaps  it  is  all  of  these  things,  but  to  Robert  Raines  a  prayer 
is  the  "outward  yearning  of  my  inner  being."    It  is  seeing,  hearing, 
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Ross  Snyder 
Contemporary  Celebration 

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Snyder  encourages  contemporary  man  to  fulfill  his  innate  desire  for  the 
celebrative  life  not  only  in  his  worship  services  but  in  his  personal 
philosophy  as  well.   Through  each  chapter  the  author  gives  valuable 
guidance  in  developing  the  art  of  constructing  contemporary  celebration. 
He  lucidly  explores  the  elements  involved,  from  an  actual  definition  of 
celebration  to  suggested  celebrative  designs.    Each  chapter  is  characterized 
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Elizabeth   O'Connor 
Search  for  Silence 

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united  with  the  life  and  Spirit  of  God.    The  first  half  of  the  book  deals  with 
confession  because  this  is  essential  to  the  quieting  of  the  individual's  mind 
and  the  silence  of  prayer.    In  the  second  portion,  prayer  and  silence  are 
presented  as  a  preliminary  to  creative  action.    Six  exercises  in  confession, 
prayer,  silence,  and  contemplation  help  readers  take  the  personal  steps  on 
the  journey  of  self-understanding.    Miss  O'Connor  will  be  remembered 
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Daily   Celebration 

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The  Brethren  Press,  1451   Dundee  Ave.,  Elgin,  III.  60120 


messenger 


CHURCH   OF   THE    BRETHREN 


MAY   1,   1972 


People  look  at  me  and  then  ask.  if  lam  Korean  or  Spanish* 

When  I  say  I  am  an  Indian  they  ask 
me  about  conditions  in  India » 
Then  I  explain  that  Vm  an 
American  Indian  " 
aMavaJo"  and 
the  expression 
on  their  faces 
is  one  of 
utter 
amazement*  • . 

Jessie  Garcia 


Dsl^lts^^ 


14 


18 


From  the  General  Board.  .  .  .  Investments,  ecumenical  posture, 
and  reports  from  study  committees  engaged  the  General  Board  in 
its  March  gathering.    Ronald  E.  Keener  reports 

Wealth,  Property,  and  Money  in  the  New  Testament.    The 

gospel  makes  it  clear  that  wealth  is  not  to  be  despised  if  it  is  used  as 
a  means  of  generosity  and  compassion  to  persons,    by  Donald  E. 
Miller 

Navajo  Student  Placement  as  Viewed  From  the  Pennsylvania 
Dutchland.    "My  friends  back  home  ask  me  if  I've  met  any  nice 
boys.    I  answer  that  I  am  not  here  to  get  a  boy  but  to  get  an  educa- 
tion."  The  comments  of  one  of  sixteen  Navajo  youth  placed  in  foster 
homes  far  away  from  their  parents  and  friends  at  Lybrook,  N.M., 
introduce  the  story  of  Student  Intercultural  Program  and  the  in- 
volvement of  Brethren  families,    by  Vivian  S.  Ziegler 

Navajo  Student  Placement  as  Viewed  From  Navajoland.    "It 

is  not  an  easy  thing  to  have  our  children  leave  us  for  nine  months 
without  seeing  them,"  says  a  Navajo  parent.   "But  we  have  felt  it 
better  to  sacrifice  in  order  that  the  child  may  have  educational  ad- 
vantages."  Edith  Mae  Merkey  describes  the  placement  program  from 
parents"  point  of  view 

American  Indians  in  Mission  to  Humanity.   Four  books  by  and 
about  Indian  Americans  underscore  values  and  point  to  our  com- 
mon humanity.    Merle  Crouse  reviews 

In  Touch  profiles  Dean  Young,  Jeannine  Petry,  and  Ernest  M.  Wampler 
(2)  ....  Outlook  previews  Annual  Conference  queries,  notes  the  offer  by 
a  California  congregation  to  give  sanctuary  to  seven  men  in  military  serv- 
ice, and  describes  the  aftermath  of  a  flood  in  West  Virginia  (beginning  on 
4)  ....   "New  Features  for  Conference  Business  Sessions"  will  spark  the 
186th  recorded  Annual  Meeting,  according  to  Dean  Miller  (10)  ....  John 
Drescher  comments  on  the  church  that  is  too  "at  ease"  (11)  ....   "The 
Gunfight  at  the  Corral  Is  Not  Okay"  is  Ben  Simmons'  critique  of  Western 
movie  morality  (23)  ....  An  editorial  turns  "A  Wary  Eye  on  National 
Service"  (24) 


EDITOR 

Howard   E.   Royer 


ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 


ASSISTANT  EDITOR 

Linda   K.   Beher 


EXECUTIVE   EDITOR 

Richard    N.   Miller 


VOL.    121,   NO.   9 


MAY   1,   1972 


CREDITS:  3  Ronald  E.  Keener:  5  Gladden 
Boa7:  8  H.  McKinlev  Coffman:  10  Don 
Honick;  1517  W.  Ste\cn  Noh:  18  H.  .\rm- 
strong   Roberts 


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gious News  Service  and  Ecumenical  Press 
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paid    at    Elgin,    111.,    .Mav    I,    1972.     Copyright 

1972,  Church  of  the  Brethren  General  Board. 


■ 


TRIPLE  AMEN 

A  triple  amen  to  Marvin  Sherman's  let- 
ter, "Regarding  "Brethren  Bombs'"  (March 
1).  Looks  like  some  folks  are  telling  the 
church.  "Put  your  money  where  your  mouth 
is!"  Not  a  bad  idea,  and  the  sooner  the 
better! 

Virgil  Rose 
Brethren.  Mich. 

EMBARRASSING 

How  embarrassing  to  discover  that  the 
Church  of  the  Brethren,  as  a  corporation, 
holds  investments  in  corporations  which  sup- 
ply war  materials  to  the  government.  Let  us 
forthwith  sever  our  connections  with  sinners 
so  that  we  may  denounce  evildoers  from  a 
position  of  pure  holiness.  (Lord.  I  thank 
thee  that  I  am  not  as  other  men  are,  espe- 
cially  that   tax   collector,    Richard   Nixon!) 

It  is  not  difficult  to  persuade  ourselves 
that  we  are  righteous  if  we  reserve  the  right 
to  decide  whose  sins  are  to  be  condemned. 
Whether  we  can  force  God  to  approve  that 
arrangement  is  another  matter. 

Do  the  church  members  who  chide  the 
General   Board  for  "improper"  investments 
live  above  reproach  in  the  eyes  of  God? 
Christian  Bashore 
Gettysburg,  Ohio 

ONE   VOICE 

Charles  A.  Wells,  a  Quaker,  contends 
that  instead  of  investing  in  businesses  such 
as  low-cost  housing,  nursing  homes,  factories 
employing  the  handicapped,  and  other  in- 
dustries bearing  a  moral  dividend,  churches 
are  investing  in  war  industries  which  are 
in  business   for  the   purpose   of  killing. 

If  all  the  churches  through  the  power  of 
their  pulpits  would  unite  in  one  voice  against 
this  war.  they  could  end  it  in  a  week.  The 
pulpit  has  power  to  make  or  break  empires, 
but  use  it  very  carefully  as  most  ministers 
know  that  their  influence  is  hampered  by 
the  big  boys  in  the  front  pews  who  raise  the 
budget  and  thus  decide  policy  and  in  sub- 
tle ways  inform  their  pastors  what  they  are 
to  preach  about.  As  long  as  they  stick  to 
the  text  and  do  not  ramble  off  into  the  so- 
cial gospel  or  tamper  with  big  investments 
is  their  tenure  assured. 

Of  course  it  goes  without  saying  that  if 
pastors  wish  to  rise  in  their  profession,  they 
should  be  good  platform  men."   .  .   . 

The  Berrigan  Brothers  are  in  and  out  of 
prison  simply  because  they  refuse  to  ride 
the  currents  of  the  status  quo  and.  like  the 
early  apostles,  oppose  those  in  power.  Near- 
ly all  of  the  early  apostles  died  violent  deaths 
because  they  preached  against  Rome,  the 
Pharisees,  and  the  ideas  of  the  establishment, 

V.  P,  Mock 
Chippewa  Falls,  Wis, 


[0) 


(Q)D1]( 


PROTEST 

I  am  protesting  the  review  of  the  book 
Is  Gay  Good?  (Jan.  15).  I  never  expected 
to  see  such  filth  as  this  in  any  church  paper, 
especially  by  a  Brethren  pastor,  except  as  he 
might  caution  it  to  be  unfit  reading.  .  .  . 

The  article  spoke  of  no  heterosexual  scrip- 
tures. Here  are  a  few  .  .  .  :  Rom.  1:25-27; 
1  Cor.  6:9;  Gen.  2:24,  1:27-28;  Matt.  19:4- 
6;  Rev.  21:1-8;  Rev.  22.  Here  we  see  mar- 
riage ordained  between  man  and  woman, 
God  giving  the  blessing  and  joy  in  partner- 
ship with  him  in  creating  a  new  life.  Also 
we  see  in  these  scriptures  homosexuality 
condemned.  In  Revelation,  we  see  the  value 
of  living  the  Christian  way.  .  .  . 

As  to  how  we  should  treat  these  in 
church,  same  as  any  other  sinner,  with  con- 
cern, help,  and  prayer,  introducing  them  to 
the  power  of  the  Holy  Spirit,  that  they  and 
we  all  together  may  be  pure  in  God's  sight, 
found  only  in  Christ's  gift  of  righteousness 
to  those  who  will  accept  it. 

Florence  Oliver 
Mondovi,  Wis. 


DON'T  PLANT  THE   SEED 

I  am  concerned  about  the  abortion  prob- 
lem which  will  be  before  the  delegate  body 
of  Conference  in  June.  .  .  . 

In  the  beginning  God  said,  "Let  us  make 
man  in  our  image."  So  he  did  and  said, 
"Be  fruitful  and  multiply"  (Gen.  1:26-28). 
Later  in  Exodus  20  he  said,  "Thou  shalt  not 
kill,"  and  also,  "Honor  thy  father  and  moth- 
er." 

Now  parents  want  to  get  rid  of  children. 
This  is  the  first  step  if  it's  voted  in.  But 
remember  if  you  say  yes,  then  you  have 
signed  your  own  death  warrant. 

The  next  step  is  the  children's  choice. 
Let's  get  rid  of  the  parents;  they  are  old 
anyway.  (See  Matt.  10:21;  Mark  13:12; 
Luke  21:16.)  For  God's  word  says,  "What- 
ever you  wish  that  men  would  do  to  you,  do 
so  to  them"  (Matt.  7:12).  If  you  don't 
want  children,  don't  plant  the  seed  ( 1  Cor. 
9:27;  Rom.  8:13;  Col.  3:5);  discipline 
your   bodies,    says   the    scripture. 

If  you  don't  want  children  have  yourself 
sterilized  —  the  husband  or  the  wife.  Don't 
sacrifice   the  innocent, 

Ruth  Robbins 
Sacramento,  Calif. 


1834:   STARK,   NOT   DARKE,    COUNTY 

The  story  "Brethren  Gather  by  the  Ohio 
for  1972  Annual  Conference"  (March  I) 
sent  me  spinning,  I  have  read  all  the  his- 
tory that  has  been  written  in  Southern 
Ohio  on  Annual  Conferences,  and  I  never 
knew   that    "past   Conferences   in   Southern 


Ohio  [were]   in   1834  in  Darke  County," 

We  wonder  if  you  have  Stark  County 
mixed  up  with  Darke  for  1834?  .  .  .  The 
first  Conference  west  of  the  Alleghenies  was 
in  Columbiana  County  in   1822.  .  .  . 

The  article  should  have  included  the 
Conference  held  at  Bellefontaine  in  1903, 
Northwestern  Ohio  then  but  now  with 
Stony  Creek,  a  part  of  Southern  Ohio.  It's 
really  sixty-nine  years  since  Conference  has 
been  held  in  Southern  Ohio.  I  have  spent 
forty-five  of  my  nearly  seventy  years  of  life 
in  Darke  County  and  if  the  Conference  was 
ever  held  there  in  1834  I  would  know  where 
it  was.  .  .  . 

This  is  to  remind  the  Messenger  staff 
that  they  should  be  on  their  toes  when  they 
publish  anything  concerning  the  history  of 
the  church. 

John  C.  Puterbaugh 
St.  Pete  Beach,  Fla. 

Mr.  Puterbaugh  is  right!  The  1834  Con- 
ference was  held  in  Stark  County,  which  has 
never  been  in  Southern  Ohio  District.  Al- 
though special  Annual  Meetings  occurred  in 
Southern  Ohio  as  early  as  1820,  according 
to  the  1920  district  history,  the  first  regular 
Annual  Meeting  in  the  district  is  considered 
to  have  been  in  1850  at  Bear  Creek,  Mont- 
gomery County,  on  the  Brumbaugh-Bow- 
man farm  ten  miles  west  of  Dayton.  Others 
have  been  in  1862  at  Erbaugh  church, 
Montgomery  County:  1875  at  Covington, 
Ohio:  1876  at  DeCraff,  Logan  County 
(which  corrects  a  typographical  error  in  the 
original  story):  1884  at  Dayton.  Ohio,  and 
1886  at  Pitsburg,  Ohio.  Until  about 
1964  when  the  districts  merged,  the  Stony 
Creek  church  near  DeGraff  (1876)  and  the 
Bellefontaine  church  were  in  Northwestern 
Ohio  District,  but  today  are  in  Southern 
Ohio.  —  Editors 

NOT  BEHIND   CLOSED   DOORS 

In  answer  to  the  letter  on  White  House 
feet-washing  published  in  the  March  15 
Messenger: 

To  me  Jesus  taught  we  should  be  humble 
enough  to  wash  one  another's  feet,  regard- 
less where  we  meet  them,  be  it  in  Washing- 
ton,  Europe,  Asia,  or  Africa. 

How  can  we  be  Brethren  and  pick  whose 
feet  we  will  wash?  When  Jesus  said  we 
ought  to  wash  one  another's  feet,  this 
means  peasant  or  king,  black  or  red.  And 
why  should  it  be  behind  closed  doors? 

Jesus  said,  "I  have  given  you  an  example 
that  you  should  do  as  I  have  done  to  you." 
And  that  means  to  be  a  servant  to  ail  man- 
kind. 

Elmer  Waggy 
East  Berlin,  Pa. 


In  an  editorial  on  rethinking  mission, 
the  April  15  Messenger  urged  readers 
to  try  to  perceive  how  our  outreach 
looks  not  only  to  ourselves  but  to  the 
people  we  serve. 

A  beginning  toward  such  understand- 
ing comes  in  this  issue  in  articles  on  the 
Student  Intercultural  Program  of  the 
Lybrook  Navajo  Mission.  In  the  one 
article  Vivian  Ziegler,  a  homemaker 
and  teacher  at  Quarryville,  Pa.,  speaks 
from  firsthand  experience  as  a  host  par- 
ent. As  a  follow-up,  in  what  is  likely 
a  first  in  Messenger  coverage,  Edith 
Mae  Merkey  of  the  Lybrook  Mission 
staff  records  how  the  placement  pro- 
gram looks  and  feels  to  Navajo  parents. 

To  gather  reactions  from  Navajo 
families,  Miss  Merkey  for  nearly  a  week 
visited  in  homes  widely  scattered  in  the 
mission  area  in  north  central  New  Mex- 
ico. She  was  surprised  how  open  and 
earnest  many  parents  were  in  convers- 
ing. She  was  even  more  elated  when 
on  the  following  Sunday  evening  every 
parent  responded  to  the  invitation  to 
come  to  the  mission  to  discuss  the 
article  she  had  drafted.  Moreover,  at 
the  groups's  initiative,  it  was  decided 
to  meet  the  first  Monday  of  each  month 
on  an  ongoing  basis,  to  share  feelings 
and  concerns  about  the  students  away 
from   home. 

Beyond  furthering  communication 
within  the  Navajo  community,  it  is  our 
hope  that  the  dual  Messenger  treat- 
ment will  help  sensitize  readers  to  is- 
sues before  the  American  Indian  and 
the  Anglos  as  well.  For  those  who 
want  to  study  the  concerns  further, 
some  helpful  resources  are  included 
in  the  books  reviewed  by  Merle  Grouse, 
whose  portfolio  in  World  Ministries  in- 
cludes administrative  responsibility  for 
the  Lybrook  Mission  and  other  Ameri- 
can Indian  ministries. 

Other  guest  contributors  are  Dean 
M.  Miller,  moderator-elect  of  Annual 
Conference  and  pastor  of  the  York  Cen- 
ter church  in  Illinois;  Donald  E.  Miller, 
Bethany  Seminary  professor  who  has 
researched  matters  related  to  church  in- 
vestments; John  M.  Drescher,  editor  of 
The  Gospel  Herald,  a  Mennonite  week- 
ly published  at  Scottdale,  Pa.;  and  Ben 
Simmons,  pastor  of  the  White  Branch 
congregation,  Hagerstown,  Ind.  —  The 
Editors 


5-1- 


MESSENGER      1 


Dean\bung:  School  board  member 


At  nineteen  Dean  \'oung  looks  like 
the  college  student  he  is:  longish 
hair,  thoughtful,  bright  eyes,  earnest. 

But  the  Malone  College  sopho- 
more is  atypical  in  at  least  one  way: 
Last  November  Dean  became  the 
youngest  school  board  member  in 
Summit  County.  Ohio,  when  he  out- 
distanced his  nearest  opponent  by 
1.045  votes. 

A  member  of  the  Springfield 
Church  of  the  Brethren  at  Akron, 
Dean  declared  throughout  his  cam- 
paign, "I'm  not  running  as  a  teen- 
ager." but  as  a  citizen  intently 
interested  in  his  township's  educa- 
tional system. 

That  interest  began  during  high 
school  days  when  Dean  co-edited  The 
Free  Press,  Springfield  High's  under- 
ground newspaper.   Even  then  he 
was  encountering  and  dealing  with 
school  officials  in  attempts  to  en- 
hance student  interest  in  school 
board  and  administration  policies. 

As  a  senior  Dean  extended  his 
long  membership  on  student  council 
by  winning  his  bid  for  president.   A 
week's  study  in  New  York  and  Wash- 
ington, D.C.,  with  the  Christian 
Citizenship  Seminar  sponsored  by  the 


Church  of  the  Brethren  convinced 
him  that  "churches  need  to  reaffirm 
some  type  of  faith  in  the  process  of 
government.    And  churches  need  to 
exert  some  type  of  influence  on  the 
decisions  of  government." 

"Aside  from  the  educational  and 
personal  experiences  I  had  there,  it 
was  during  that  week  that  my  re- 
ligious and  political  opinions  were 
most  strongly  shaped."  Dean  re- 
flected. 

New  experiences  as  one  of  Ohio's 
six  under-twenty-one  school  board 
members  continue.    In  April  Dean 
represented  the  state  of  Ohio  at  the 
National  School  Board  Association 
convention  in  San  Francisco. 

He  commands  the  admiration  of 
his  associates,  among  them  his  pastor, 
Paul  L.  Groff.    "Dean  has  a  quality 
in  that  he  can  raise  excellent  ques- 
tions and  follow  through  for  the 
answers.   This  applies  to  his  Christian 
faith." 

Now  anticipating  a  career  in  law. 
Dean  affirms  that  faith  this  way: 
"Christians  have  an  obligation  to  be- 
come involved  in  the  processes  of  our 
society,  because  our  love  or  the  con- 
cept of  love  has  to  take  active  form." 


infers 


JeanninePetry:  An  axiom 

What  the  late  A.  J.  Muste  exempli- 
fied in  his  life  Jeannine  Retry  has  set 
for  her  own:  "There  is  no  way  to 
peace;  peace  is  the  way." 

Acting  upon  this  conviction  at  the 
time  of  graduation  from  Belmont 
High  School  in  Dayton,  Ohio,  last 
year,  Jeannine  tried  out  for  the  role 
of  student  speaker  at  commence- 
ment.  She  was  selected  out  of  a  class 
of  426,  but  then  drafted  four  com- 
plete speeches  before  having  the 
presentation  okayed  by  a  school  ad- 
ministrator. 

While  fully  aware  that  Belmont 
school  is  situated  in  a  district  with  an 
air  force  base  and  a  military  supply 
corporation,  Jeannine  in  her  com- 
mencement address  felt  impelled  to 
center  on  nonviolence  as  a  life-style. 
Paraphrasing  John  Kennedy's  state- 
ment. "We  must  accept  the  fact 
that  there  is  not  an  American  solu- 
tion to  every  problem."  Jeannine  de- 
clared. "There  is  not  a  military  solu- 
tion to  every  problem."  Nonviolence, 
she  continued,  is  "the  method  of 
change  which  affords  the  fullest  pro- 
tection to  one's  self-respect  and 
honor.  .  .  .  (It)  must  be  a  consistent 
and  inseparable  part  of  our  very 
being." 

The  speech,  which  touched  on  spe- 
cific courses  of  action,  precipitated 
at  least  a  few  boos  and  the  consterna- 
tion of  school  officials.    It  also 
brought  enriching  encounters  with  a 
wounded  Vietnam  veteran  and  a 
school  board  member.   When  the 
speech  later  was  presented  at  a  youth 
service  in  Jeannine's  church.  Mack 


2      MESSENGER    5-1-72 


o  live 


Ernest  M.Wampler :  'Wang  Mushih' 


Memorial,  one  worshiper  was  moved 
to  write  a  folk  hymn:  "You  can't 
shoot  an  idea  with  a  gun."  Jeannine 
gave  the  speech  a  third  time  at  Na- 
tional Youth  Conference. 

But  more  than  talking  about  non- 
violence, the  Manchester  College 
premed  major  is  concerned  with  liv- 
ing nonviolence.   Failing  to  get  alter- 
natives to  military  service  included 
in  presentations  at  the  Military 
Career  Day  in  high  school,  she  and 
others  presented  the  subject  to  sever- 
al classes.   She  has  accented  the 
peace  motif  further  through  involve- 
ment in  Southern  Ohio  youth  activi- 
ties, Dayton's  Metropolitan  Churches 
United,  Another  Mother  for  Peace, 
the  People's  Peace  Treaty,  and  col- 
lege deputations.    At  National  Youth 
Conference  she  accepted  the  chal- 
lenge to  fast  a  meal  a  week,  contrib- 
uting the  money  saved  to  church 
causes.   In  a  special  term  at  Gustavus 
Adolphus  College  in  Minnesota  this 
winter,  she  shared  freely  on  the 
Church  of  the  Brethren  and  its  teach- 
ings on  peace. 

Daughter  of  Lowell  and  Loisanne 
Petry,  Jeannine  is  looking  forward  to 
being  one  of  Mack  Memorial's  voting 
delegates  to  Annual  Conference  in 
June.  There  on  the  Conference  floor 
and  in  informal  groups  she  is  certain 
to  be  heard  and  seen  passing  the 
word:  "Peace  is  the  way." 


To  the  Chinese  with  whom  he  spent 
27  years  in  village  evangelistic  work, 
Ernest  M.  Wampler  was  Wang 
Mushih,  or  Pastor  (Shepherd) 
Wampler.    His  full  name  to  the 
Chinese  was  Wang  Pu  Lin. 

Today,  from  his  Bridgewater,  Va., 
home,  he  recalls  fondly  his  years 
among  the  Chinese.   At  the  same 
time,  realism  enters  his  assessment  of 
the  future  of  the  church  in  China, 
even  with  President  Ni.xon's  visit. 

"The  old  typical  mission  work,  like 
I  did  there,  is  completely  out,"  he 
says.    If  Westerners  ever  again  have 
an  opportunity  for  church  work  in 
China,  he  says,  it  must  come  at  the 
invitation  of  the  Chinese  Christians, 
and  for  work  done  preferably  by 
Chinese  expatriates,  not  occidentals. 

Now  86,  Mr.  Wampler  served  in 
China  from  1918-22  and  1928-50, 
mainly  in  Shansi  province  in  north 
China.   He  and  his  wife  Elizabeth 
(his  first  wife  Vida  died  in  1926) 
worked  in  seed  improvement  and  the 
Chinese  use  of  wool  for  knitted  and 
woven  articles.    Elizabeth,  a  nurse, 
did  public  health  work  as  well  as 
mission  work. 

He  firmly  believes  that  the  Chris- 
tian message  must  go  hand  in  hand 
with  filling  stomachs  and  clothing 
backs.    "You  can't  do  much  preach- 
ing when  people  are  hungry.   They 
don't  pay  much  attention."  The 
Wamplers  served  in  China  during 
three  famines. 

His  one  regret  is  that  no  more  than 
three  ordained  Chinese  ministers 
were  produced  during  his  work  there. 


He  remains  firmly  committed  to  the 
indigenous  and  independent  church. 

Since  leaving  China  Mr.  Wampler 
served  two  years  in  deputation  work 
for  the  Brotherhood  board,  was  ex- 
ecutive for  seven  years  of  the  former 
Second  Virginia  district,  and  is  now 
chairman  of  the  chaplains  committee 
of  the  Bridgewater  Home. 

His  China  experiences  are  told  in 
two  books,  China  Suffers  ( 1945),  an 
account  of  China  under  the  Japanese, 
and  Seeking  God's  Will  for  Me 
( 1969),  his  autobiography. 

Ernest  Wampler  was  called  to  the 
ministry  ("I  wasn't  a  volunteer")  by 
the  Timberville  congregation  near 
Harrisonburg.  Va..  when  he  was  31. 
At  the  time  he  was  a  store  clerk  and 
a  huckster  wagon  driver. 

Always  an  advocate  of  closer  ties 
between  countries,  he  applauds  new 
US  initiatives  being  made  with  China, 
but  has  no  illusions  that  all  problems 
will  be  resolved.   But  as  one  of  the 
last  Brethren  out  of  China  in  1950, 
Wang  Mushih  remains  one  of  the 
church's  most  concerned  —  and  per- 
sonally involved  —  China-watchers. 


5-I-72    MESSENGER      3 


Cincinnati  delegates  will  deal 
with  four  queries  of  last  year 

The  lS6th  recorded  Annual  Conference 
will  receive  four  committee  reports  on 
queries  that  originated  last  year.  They 
are: 

[/*  Fund  for  the  Americas  in  the 
US.  Assigned  to  examine  how  evangelism 
can  be  related  to  F.AUS,  the  committCL- 
acknowledged  the  differing  interpreta- 
tions given  within  the  church  to  evange- 
lism as  '"witness"  and  "service." 

The  report  calls  attention  to  a  num- 
ber of  present  F.\US  programs  closely 
related  to  minority  churches,  and  to  pro- 
cedures already  in  existence  to  provide 
funding  of  groups  whose  main  concern 
is  evangelism. 

Two  minority  programs  funded  for  the 
development  of  black  clergymen  are  the 
Black  Churchmen's  Ecumenical  Training 
Facility  and  the  Black  Study  Urban  Min- 
istries Project. 

The  committee  considers  evangelism 
and  religious  development  within  the 
scope  of  community  organization,  one 
of  the  thrusts  of  FAUS  under  Part  I 
grants,  and  recommends  that  Brethren 
avoid  the  image  of  a  white  evangelizer 
among  minorities.  The  committee  fur- 
ther recommends  that  local  congrega- 
tions seek  to  become  more  personally 
involved  in  FAUS  projects  in  their  areas, 
where  helpful,  for  the  sharing  of  techni- 
cal, financial,  and  personal  resources, 
cultural  perspectives,  and  the  Christian 
faith. 

Committee  members  are  Warren  E. 
Miller,  chairman,  George  M.  Kreps,  Fay- 
tonia  Fair,  Arthur  Gish,  and  Harold  S. 
Martin. 

i^  Church  Music.   A  study  of  the 
needs  of  the  church  in  music,  hymns, 
and  other  songs,  prior  to  the  considera- 
tion of  the  publication  of  new  resources, 
recommends  that  the  present  Brethren 
Hymnal  be  continued  in  use  with  empha- 
sis placed  on  its  newer,  often  unused 
hymns,  and  to  offer  yearly  supplements 
in  an  expandable  binding  for  future 
printings. 

The  initial  work  of  the  committee  was 
confined  to  music,  lyrics,  and  format. 
Working  at  the  assignment  were  Phyllis 
Carter,  Doris  Coppock,  Patricia  Sherfy, 


Melanie  May,  Wil  Nolen,  Steve  Engle, 
and  David  Albright. 

w*  Dr.\ft  Noncooperation.  Focus- 
ing on  the  ramifications  and  implications 
of  the  1970  amendment  to  the  Statement 
on  War  regarding  noncooperation  with 
the  draft  and  reactions  to  it  within  the 
Brotherhood,  the  committee  concluded  its 
study  by  commending  the  total  peace 
position  of  the  church  expressed  in  the 
Statement  on  War. 

"Young  men  who  have  chosen  the  posi- 
tion of  alternative  service  or  noncoopera- 
tion are  on  the  cutting  edge  of  the  peace 
witness  today,"  they  concluded.  The 
committee  of  Raymond  R.  Peters,  chair- 
man, John  H.  Eberly,  Joseph  Kennedy, 
W.  Hartman  Rice,  and  Guy  Wampler  Jr. 
found  that  the  1970  Conference  action 
requires  further  interpretation  and  must 
be  read  in  light  of  other  position  papers 
as  "The  Church,  the  State,  and  Christian 
Citizenship"  ( 1967),  "Obedience  to  God 
and  Civil  Disobedience"  ( 1969),  and  the 
entire  "Statement  of  the  Church  of  the 
Brethren  on  War"  as  amended  in  1970. 

In  light  of  the  other  papers,  said  the 
committee,  "it  is  readily  apparent  that 
the  church  does  not  endorse  or  support 
anarchy"  in  commending  open,  nonvio- 
lent noncooperation  with  the  draft  sys- 
tem. 

The  church,  reiterated  the  committee, 
"does  recognize  the  obligation  of  Chris- 
tians to  obey  civil  government  except 
when  obedience  to  God  demands  dis- 
obedience to  the  state,  and  even  then  to 
accept  the  consequences  of  such  dis- 
obedience." 

The  committee  is  helpful  in  defining 
"sanctuary,"  a  term  used  in  the  paper,  as 
extending  cordial  Christian  fellowship 
and  not  as  hiding  a  person  from  officers 
of  the  law.  The  paper  rejects  anew  the 
destruction  of  people  or  property  in  their 
understanding  of  nonviolence. 

(X  Housing.  "Brethren  were  once  a 
homeless  people  who  came  to  this  coun- 
try seeking  a  place  to  build  a  new 
life.  .  .  .  We  have  always  been  aware 
that  our  judgment  will  some  day  be  based 
on  whether  we  have  offered  shelter  to 
the  stranger  as  well  as  other  forms  of 
service  (Matthew  25)." 

Thus  begins  the  response  to  the  query 
about  the  church's  responsibility  for  work 


with  the  housing  problems  of  people  of 
moderate  and  low  income. 

A  committee  survey  revealed  consider- 
able Brotherhood  interest  in  the  issue  of 
housing.  They  propose:  information 
sharing  by  national  staff;  expanding  the 
church's  relationship  with  the  American 
Baptist's  department  of  architectural 
services  to  include  low-  and  moderate- 
income  housing  counsel;  using  denomina- 
tional investment  funds,  including  FAUS 
monies,  for  housing  mortgages;  and  ask- 
ing the  Washington  Representative  to 
make  housing  one  of  his  priorities  in 
working  with  government. 

The  committee  —  Roy  Johnson,  chair- 
man, Gordon  Bucy  (of  the  American 
Baptists),  Clifford  Huffman,  F.  Willard 
Powers,  and  Jean  Wehrheim  —  also  com- 
mends Brethren  to  study  the  development 
of  community  and  the  politics  of  housing. 

Other  Conference  business  initiated  or 
authorized  in  previous  years  will  deal 
with  a  stance  on  abortion,  theological 
education  and  Bethany  Seminary,  health 
and  welfare  coordination,  and  a  review 
and  evaluation  of  the  General  Board 
operations. 

Seven  men  given  'sanctuary' 
by  San  Diego  congregation 

The  youth  in  alternative  service  has  made 
his  decision  about  the  draft  before  in- 
duction.  But  what  of  the  late  bloomer, 
the  young  man  whose  beliefs  on  con- 
scientious objection  develop  only  after 
he  has  entered  military  service?  His  bur- 
den is  perhaps  more  difficult. 

The  First  Church  of  the  Brethren  at 
San  Diego,  Calif.,  in  recent  weeks  has 
helped  bear  that  burden  for  seven  men 
serving  on  the  aircraft  carrier  Kitty 
Hawk  by  granting  them  "sanctuary." 

In  early  January  the  154-member  con- 
gregation in  this  major  navy  town  voted 
to  offer  sanctuary  to  men  who  for  reason 
of  conscience  could  not  cooperate  with 
the  military.  Three  weeks  later  their  ac- 
tions became  deed  when  two  marines 
asked  for  and  received  sanctuary  in  the 
church  building. 

They  stayed  two  days  and  nights  and 
returned  voluntarily  after  the  necessary 
papers  had  been  secured  and  presented 
to  authorities. 

Two  weeks  later  two  sailors  arrived 


4     MESSENGER    5- 1-72 


at  the  church,  followed  in  a  few  days  by 
three  others.   Four  more  in  this  time  ob- 
tained sanctuary  at  a  Presbyterian 
church. 

"The  full  impact  of  the  methods  and 
purposes  of  the  military  comes  to  a  man 
after  he  has  been  drafted  or  enlisted," 
said  Kenneth  Acschbacher,  San  Diego's 
witness  commission  chairman.  "It  is  at 
this  time  that  he  especially  needs  the 
support  of  the  church. 

"By  offering  sanctuary  to  these  men 
we  offer  them  moral  support,  time  to 
seek  legal,  medical,  and  spiritual  coun- 
sel, and  the  opportunity  to  openly  state 
their  belief  about  the  military  and  war 
and  their  relation  to  it." 

In  the  experience,  which  brought 
singer  Joan  Baez  to  the  church,  the  con- 
gregation maintained  an  open,  public 
stance,  not  harboring  the  men  from  law 
officers,  but  rather  giving  them  a  chance 
to  gather  their  thoughts,  examine  their 
positions,  and  chart  a  direction. 

When  the  first  two  men  took  sanctu- 
ary in  the  church  Feb.  14,  Ken  Acsch- 
bacher stayed  with  them  the  first  24 
hours.  He  arranged  for  meals  to  be 
brought  in  by  families  of  the  congrega- 
tion during  their  four-day  stay.  He  ar- 
ranged for  different  church  members  to 
be  with  the  men  at  all  times,  including 


Pastor  M.  Guy  West's  wife,  Naomi. 

She  recalls  the  morning  the  men  left 
voluntarily  with  naval  authorities. 
Gathered  in  a  circle  on  the  sanctuary 
floor  the  group  sang  "I  Ain't  Goin"  Study 
War  No  More."  She  remarked:  "Never 
had  the  words  of  that  song  held  as  much 
meaning  for  me  as  they  did  at  that 
moment." 

When  the  first  two  men  came  to  the 
church,  the  congregation  affirmed  that 
the  Church  of  the  Brethren  "believes  that 
no  government  has  the  authority  to  abro- 
gate the  right  of  individual  conscience. 
.  .  .  What  we  seek  for  ourselves  we  seek 
for  all  —  the  right  of  individual  con- 
science. 

"In  order  to  demonstrate  a  sense  of 
community  and  fellowship  with  one  who 
conscientiously  chooses  noncooperation 
with  the  military,  the  church  offers  sanc- 
tuary and  spiritual  support." 

One  of  the  five  who  found  sanctuary  at 
the  First  church  was  22-year-old  Ernest 
C.  Ryder  of  Hurst,  Tex.  His  decision 
against  the  Vietnam  war  —  and  all  war, 
he  said  —  evolved  from  his  personal  ex- 
amination of  the  issues. 

The  airman  stated:  "I  am  an  aviation 
ordinance  man.  That  means  that  I  load 
bombs  on  airplanes  so  that  they  can  be 
dropped  on  Vietnam.   I  did  not  choose 


this  rate,  I  was  assigned  it  upon  com- 
pletion of  boot  camp.   Since  then  I  have 
been  otT  the  coast  of  Vietnam  helping  to 
kill. 

"It  was  in  the  last  month  that  I  have 
had  really  deep  thoughts  about  the  part 
I  had  played.   I  have  seen  pictures  and 
read  books  and  articles  about  what  Amer- 
ican bombing  has  done  to  the  peoples  of 
Laos,  Cambodia,  and  Vietnam.   I  can 
no  longer  be  a  part  of  this  kind  of  or- 
ganization.  Even  though  it  means  break- 
ing the  laws.  That's  the  way  I  feel." 

Returned  to  their  ship,  then  at  sea, 
the  men  had  desertion  charges  reduced  to 
lesser  offenses  because  they  had  surren- 
dered voluntarily.  A  few  of  the  men  are 
awaiting  responses  to  their  requests  for 
conscientious  objector  status. 

The  role  of  First  church  in  offering 
sanctuary  didn't  come  without  some 
adjustments  on  both  sides,  said  Gladden 
Boaz,  San  Diego  member  and  Southwest 
Pacific  Conference  missions  and  service 
chairman  —  to  differing  life-styles. 

"For  years  the  question  has  plagued 
our  church:  How  do  we  become  known? 
How  can  our  witness  be  made  manifest?" 
he  said. 

"The  answer  seems  clear.  Start  being 
the  church  in  the  fullest  measure  and  the 
world  will  notice  it." 


San  Diego  witness  commission  chainmin  Ken  Aeschbacher  (r)  interviews  Roy  Hawkins;  newsmen  gallier  at  arrival  of  naval  authorities 

51-72    MESSENGER      5 


From  the  General  Board... 


General  Board  investments , . . 

The  Church  of  the  Brethren  General 
Board  will  sell  its  stock  holdings  in 
corporations  directly  producing  defense 
or  weapons-related  products  and  its  gov- 
ernmental securities  that  are  believed  to 
channel  funds  into  military  appropria- 
tions. 

Meeting  at  Elgin,  III.,  in  March,  the 
board  also  tightened  its  investment  guide- 
lines, declaring  that  words  and  acts 
should  be  brought  together  "so  that  the 
clearest  possible  witness  can  be  given  to 
the  inclusive  reconciling  love  of  Christ." 
The  statement  recognized,  however,  that 
"at  any  given  moment  the  commitment 
can  be  one  of  direction  only  —  it  cannot 
be  one  of  absolute  achievement." 

The  implication  is  that  mergers  and 
company  reorganizations  sometimes 
bring  into  the  firm  products  or  ideals  in- 
consistent with  the  Brethren  stance. 

Based  on  market  prices  the  divestment 
of  stocks  represents  four  percent  of  the 
general  investment  portfolio  and  6.5  per- 
cent of  the  pension  fund  portfolio.    US 
Treasury  bonds  being  sold  amount  to 
5248,813.   The  board  declined,  however, 
to  sell  the  5274,894  in  bonds  pledged  for 
a  loan  to  Bethany  Theological  Seminary. 
They  will  be  sold  only  as  they  are  re- 
leased from  escrow. 

Board  treasurer  Robert  Greiner  esti- 
mated a  loss  of  518,300  instead  of  an 
518.000  gain  that  would  have  been  rea- 
lized if  the  bonds  had  been  held  until 
maturity.    Any  possible  loss  on  the  stock 
investments  being  sold  and  reinvested 
was  not  known. 

Last  year's  National  Youth  Conference 
in  a  resolution  urged  the  board  to  sell 
its  US  Treasury  bonds.    And  in  January 
the  National  Council  of  Churches'  Cor- 
porate Information  Center,  in  which  the 
Brethren  participate,  divulged  the  stock- 
holdings of  ten  denominations  in  the  top 
60  firms  in  military  sales.    The  Church 
of  the  Brethren  had  investments  in  nine 
such  companies,  totaling  5329,258  in 
1971  cost  value  prices.   The  church's 
pension  fund  also  held  5613,303  of  com- 


mon stocks  in  13  corporations  appearing 
in  the  list. 

The  revised  guidelines  now  declare 
that  the  board  will  not  knowingly  invest 
in  corporations  producing  defense  or 
weapons-related  products;  in  companies 
which  fail  to  practice  fair  and  equal  em- 
ployment opportunities;  nor  in  banks  or 
firms  which  transact  business  with  gov- 
ernments having  apartheid  policies. 
Similarly  prohibited  are  investments  in 
the  tobacco  and  alcoholic  beverage  in- 
dustries and  companies  making  excessive 
profit. 

More  positively,  the  guidelines  stipu- 
late the  board  will  invest  in  companies 
working  to  improve  the  environment,  in 
government  agencies  that  are  clearly  non- 
military,  and  in  such  industries  as  food, 
housing,  clothing,  utilities,  education, 
and  medical  supplies. 

When  the  board  discovers  that  it  has 
holdings  in  a  company  that  does  not 
meet  the  religious,  racial,  or  social  ideals 
of  the  church's  oflficial  statements,  the 
investment  committee  may  approach  the 
company  or  speak  at  stockholders'  meet- 
ings.   Failing  to  effect  a  change  in  com- 
pany policy,  the  stocks  are  to  be  sold. 

Producing  the  sharpest  disagreement 
was  the  question  as  to  whether  govern- 
ment bonds  contribute  to  the  Vietnam 
war  effort  or  simply  toward  regular  gov- 
ernment operations.  Still,  a  strong  ma- 
jority of  the  board  believed  that  the 
bonds  directly  supported  the  war  effort 
and  should  be  divested. 

Such  action,  some  contended,  bespeaks 
a  "disengagement  from  the  US  govern- 
ment" and  fails  to  recognize  that  a  large 
part  of  the  federal  budget  goes  toward 
programs  of  which  Brethren  could  heart- 
ily approve. 

On  the  other  hand,  a  couple  speakers 
noted  that  even  in  such  nonmilitary  pro- 
grams as  agriculture  and  economic  devel- 
opment, government  policy  can  be  re- 
pressive and  manipulative  and  divergent 
from  Brethren  ideals. 

Moderator  Dale  W.  Brown  of  Lom- 
bard. III.,  said  that  the  church  needs  to 
confess  its  credibility  gap.    "I'm  calling 


for  an  acknowledgment  that  we  haven't 
done  our  best." 

Among  a  few  board  members  disasso- 
ciating themselves  from  the  majority  ac- 
tion was  Jesse  H.  Ziegler  of  Dayton, 
Ohio.    He  described  the  sale  of  the  gov- 
ernment bonds  as  a  "divisive  act  that 
finally  will  drive  the  Church  of  the 
Brethren  to  the  point  of  increasingly 
making  people  ask  what  we're  about." 
He  pleaded  for  the  board  to  take  healing 
and  compromising  action  that  would 
leave  room  for  various  views  among  the 
membership. 

The  board's  officers  were  instructed 
to  estimate  any  loss  of  principal  or  in- 
come that  may  accrue  from  the  divest- 
ment of  Treasury  obligations  and  issue 
an  appeal  for  interested  members  to  make 
special  contributions  so  that  the  ongoing 
ministry  of  the  church  or  the  equity  of 
the  pension  funds  will  not  be  curtailed. 
The  guidelines  are  also  commended  to 
other  church  agencies  and  to  individuals. 

Despite  the  eight  hours  over  two  days 
of  sometimes  intense  debate,  David  B. 
Rittcnhouse  of  Dunmore,  W.  Va.,  ex- 
pressed the  feeling  of  most  board  mem- 
bers in  saying  that  he  voted  for  divest- 
ment of  the  stocks  and  bonds  not  with 
enthusiasm,  but  out  of  genuine  humility, 
struggle,  and  soul-searching. 

An  affirmation  of  mission  .  .  . 

Convinced  of  the  need  today  for  the  mes- 
sage and  mission  of  the  Church  of  the 
Brethren,  the  General  Board  called  for 
"the  continuation  and  strengthening  of 
our  denomination  at  all  levels  of  its 
life." 

In  adopting  "An  Affirmation  of  Mis- 
sion" the  board  revealed  something  of 
its  current  ecumenical  stance.    On  the 
one  hand,  the  statement  looks  with  dis- 
favor   upon  actions  at  this  time  which 
"would  limit  or  bias  cooperation  by  se- 
lecting certain  denominations  as  prefer- 
able to  others  for  ecumenical  relations." 

On  the  other  hand,  where  congrega- 
tions or  other  units  determine  they  can 
better  fulfill  their  mission  through  coop- 
eration, the  statement  encourages  such 
responses  as  yoking,  federation,  or  aflfllia- 
tion. 

"If,  in  the  providence  of  God,  the  mer- 
ger of  the  Brethren  with  some  denomina- 


6     \fESSENGER    5- 1 -72 


tion(s)  is  to  occur  in  the  future,  the 
church  must  prepare  itself  to  bring  its 
best  strengths  to  such  a  merger,  not 
weakness  and  brokenness,"  the  statement 
concluded. 

The  denomination  has  not  consciously 
reviewed  its  basic  ecumenical  posture 
since  1966  in  the  debate  on  Consultation 
on  Church  Union  and  1968  in  a  review 
of  the  National  Council  of  Churches 
membership  and  the  creation  of  the  Com- 
mittee on  Interchurch  Relations. 

The  Affirmation  alerts  the  church  to 
the  dangers  of  deciding  its  ecumenical 
direction  by  default.  It  will  be  part  of 
the  board's  report  to  Annual  Conference. 

Since  1966  have  come  new  dimen- 
sions to  an  ecumenical  posture;  More 
congregational  dual   alignments,   shifting 
conciliar  structures,  new  cluster/con- 
sortia groups,  and  the  seminary's  future 
which  poses  ecumenical  questions. 

Another  is  the  "Associated  Relation- 
ship" that  is  proposed  with  the  Ameri- 
can Baptists  and  which  will  come  before 
the  conference  this  year.    It  proposes  co- 
operation and  joint  projects  short  of  ac- 
tual merger.   The  board's  acceptance  of 
"An  Affirmation  of  Mission"  is  essential- 
ly advisory  to  the  CIR  and  the  Annual 
Conference  which  have  the  final  authori- 
ty to  determine  the  church's  ecumenical 
stance.   The  Affirmation  expresses  the 
board's  judgment  that  it  is  unwise  at  this 
time  to  ahgn  the  Brethren  with  any  one 
denomination  at  a  national  level. 

If  the  conference  rejects  the  Associ- 
ated Relationship,  the  Affirmation  still 
encourages  local  churches  to  pursue 
cooperative  arrangements  where  they  can 
best  serve  the  congregation's  mission. 

Bethany  Seminary  study  .  .  . 

Two  concerns  are  central  in  the  1972  re- 
port of  the  Bethany  Seminary  Study 
Committee  of  Annual  Conference.  One 
is  a  conclusion  by  the  committee  "that 
some  form  of  affiliation  with  one  or  more 
other  seminaries  is  necessary  in  order  that 
Bethany  may  be  viable,  fiscally  and  edu- 
cationally." 

A  second  thrust  insists  that  "the  his- 
tory, heritage,  teachings,  identity,  and 
practices  of  the  Brethren  must  not  be 
lost  in  any  affiliation  with  schools  of  dif- 
ferent traditions." 


In  considering  affiliation,  the  com- 
mittee urges  the  Bethany  Seminary  direc- 
tors to  seriously  explore  the  development 
of  a  center  for  theological  studies,  either 
at  its  present  Oak  Brook,  111.,  campus 
or  at  another  location. 

"It  is  clear  to  the  committee  that  such 
direction  will  mean  the  reduction  of 
Bethany  faculty  and  staff  and  investment 
in  physical  plant,"  the  report  states.  "This 
is  the  painful  part  of  what  is  necessary 
to  bring  Brethren  investment  in  theologi- 
cal education  to  a  level  more  commen- 
surate with  denominational  size  and  re- 
sources." 

Elsewhere  in  the  report  the  committee 
commends  Bethany's  current  educational 
program  as  being  outstanding,  places  the 
task  of  recruitment  for  the  ministry 
largely  upon  the  home  and  the  congrega- 
tion, and  suggests  closer  affiliation  with 
Bethany's  neighboring  Northern  Baptist 
Seminary  as  a  step  but  not  a  long-range 
answer  for  Brethren  in  shaping  theologi- 
cal education  for  the  future. 

Statement  on  evangelism  .  .  . 

A  statement  on  evangelism,  urging  the 
Church  of  the  Brethren  to  be  "more 
positive  in  affirming  our  loyalty  to  Jesus 
Christ  and  more  aggressive  in  seeking 
commitments,"  was  adopted  and  passed 
to  the  Cincinnati  Annual  Conference. 

The  paper  begins  with  a  theological 
affirmation  centering  on  the  idea  that 
"the  best  news  comes  to  us  in  Jesus 
Christ  and  makes  things  happen,"  which 
is  primarily  descriptive  of  the  Christian 
gospel  and  the  differences  it  should  make 
in  persons  and  in  congregations. 

Things  happen,  the  statement  says,  in 
every  person  "because  the  Holy  Spirit 
provides  the  impetus  for  power  and  ac- 
tion .  .  .  when  persons  acknowledge  and 
accept  their  calling  to  be  an  evangelist 
.  .  .  when  people  choose  a  life-style  of 
personal  and  social  holiness.  .  .  in  homes 
developed   as   center  for   love   and   sup- 
port. .  .  when  persons  realize  their  true 
vocation  is  being  Christian.  .  .  when  peo- 
ple discover  they  must  be  stewards  of 
their  personal  resources.  ..." 

It  further  affirms:  "The  Holy  Spirit 
makes  things  happen  as  hearts  are  open 
to  God's  movement  in  and  beyond  the  in- 
stitutional walls  of  the  church.    As  peo- 


ple discern  the  need  and  the  power,  they 
support  the  Spirit's  encounters  every- 
where." 

A  second  section  deals  with  character- 
istics and  qualities  of  the  kind  of  evan- 
gelism that  should  develop  within  the  de- 
nomination. 

The  paper  is  the  work  of  Alan  L.  Whit- 
acre,  Kettering,  Ohio,  Phyllis  Carter, 
Bryant,  Ind.,  Olen  S.  Landes,  Harrison- 
burg, Va.,  Robert  W.  Knechel  Jr.,  North 
Manchester,  Ind.,  and  Kenneth  I.  Morse, 
Elgin,  III. 

National  youth  conferences . . . 

Feeling  that  national  experiences  give 
youth  an  awareness  of  the  dimensions  of 
the  church  beyond  the  congregation  and 
district,  the  Parish  Ministries  Commis- 
sion approved  the  scheduling  of  another 
National  Youth  Conference  in  1974  and 
succeeding  conferences  each  four  years, 
for  youth  ages  16  to  19. 

In  addition,  in  1976  and  each  four 
years  following,  a  mini-NYC  will  be  ap- 
pended to  the  Annual  Conference. 

The  intrastaff  Youth  Culture  Task 
Force  is  also  looking  at  a  proposal  that 
would  provide  a  triennial  conference  for 
the  20-  to  25-year-old  young  adult. 

In  other  actions  during  the  week,  the 
General  Board  and/or  its  three  commis- 
sions: 

u^  Adopted  the  historical  perspectives 
and  concerns  of  the  Equality  for  Women 
paper,  first  presented  last  November, 
while  rejecting  the  employment  of  a  staff 
woman  in  a  full-time  assignment  in 
women's  awareness,  believing  that  cur- 
rent staff  assignments  are  enough  to  allow 
increased  program  activities,  many  al- 
ready under  way.    A  training  event  in 
discriminatory  practices  towards  persons 
will  be  held  for  the  board  and  stalT  with- 
in a  year. 

\/^  Cited  Glen  and  Betty  Campbell 
for  their  18  years  of  service  in  India. 
Now  serving  the  Liberty  Mills,  Ind., 
church  while  on  furlough,  they  will  not 
be  returning  to  India.    Born  in  India, 
Betty  was  a  third  generation  missionary 
there. 

1/^  Learned  that  the  Selective  Service 
System  has  authorized  the  World  Minis- 
tries Commission  to  place  conscientious 
objectors  in  projects  without  prior  project 


5-1-72    MESSENGER      7 


approval  from  either  national  or  state 
SSS  offices.  The  blanket  authorization 
allows  for  greater  freedom  for  placement 
in  social  justice  projects,  within  national 
interest  limitations. 

\^   Approved  a  plan  to  keep  the 
board's  undesignated  reserves  between 
three-quarters  to  one  million  dollars.   Re- 
serves now  stand  at  $644,000. 

i^  Noted  that  Dr.  and  Mrs.  John 
Horning.  formcrU'  Brethren  workers  in 
Ecuador  for  15  years,  will  go  to  the  Ni- 
gerian field  this  summer  to  work  in  pub- 
lic health.   This  past  year  they  have  been 
on  furlough  in  suburban  Chicago. 

^^  Passed  to  -Annual  Conference  and 
urged  that  it  affirm  and  rejoice  in  the 
new  stance  of  the  sister  church  in  Ni- 
geria, the  Eastern  District  (Lardin 
Gabas)  of  the  Church  of  Christ  in  the 
Sudan,  as  "now  a  church  in  its  own  right, 
walking  its  own  road,  ordering  its  own 
life,  and  e.xercising  autonomy  in  matters 
of  its  own  polity  and  program."   The  Ni- 
gerian church  last  year  adopted  its  own 
constitution.   The  paper  affirms  the  role 
of  the  Nigerians  in  working  "out  their 
own  vision  of  what  it  means  to  be  Chris- 
tian in  an  African  world." 

\^  Extended  invitations  to  the  sister 
churches  in  Nigeria,  Ecuador  (United 
Evangelical  Church),  and  India  (Church 
of  North  India)  to  send  fraternal  dele- 
gates to  the  Cincinnati  Conference. 

\^  Learned  of  a  three-  to  four-week 
study  tour  of  Nigeria  in  October/Novem- 
ber 1973  during  the  fiftieth  anniversary 
year  of  Lardin  Gabas. 

i^  Judged  the  eight  years  of  contacts 
with  the  Russian  Orthodox  Church  as  a 
successful  program  on  both  sides  and  as 
providing  "opportunities  at  a  very  criti- 
cal period  in  history  for  the  'outside'  in- 
volvement of  the  Russian  Orthodox 
Church  at  a  time  when  it  desired  to  move 
from  relative  isolation  into  the  world 
ecumenical  fellowship."    While  both 
churches  are  open  to  exploring  new 
points  of  discussion  and  action,  less 
Brethren  involvement  is  foreseen. 

^^  Greeted  Dr.  Ernst  Winter,  director 
of  the  Transnational  Research  Center  in 
Austria,  who  briefed  the  World  Ministries 
Commission  and  staff  on  his  visit,  prior 
to  President  Nixon's,  to  the  People's  Re- 
public of  China.    He  discussed  with 
WMC  possible  program  relationships 
with  China. 


Mammon  gives  God  an  assist 
in  West  Virginia  flooding 

The  coal  compan>'  was  calling  it  "an  act 
of  God."  But  the  survivors  of  the  flood- 
ing that  burst  down  West  Virginia's  Buf- 
falo Valley  hollow  in  late  February  were 
seemg  it  as  another  example  of  the  grip 
that  the  state's  major  industry  has  on  its 
people. 

The  Pittston  Corporation,  which  owned 
the  18-acre  dammed-up  basin,  explained 
in  a  New  York  Times  article  that  "God 
made  the  pond  incapable  of  holding  all 
that  rain  water."  One  West  Virginia  edi- 
tor replied  that  God  couldn't  be  reached 
for  comment. 

Upwards  to  150  persons  were  killed 
and  some  4,500  made  homeless  when  the 
50-foot  wall  of  coal-gray  water  poured 
down  the  17-mile  valley,  destroying  some 
ten  coal  camps  in  its  path. 

On  the  evening  of  the  disaster  Glen 
Sage,  pastor  of  the  Crab  Orchard,  W.  Va., 
Church  of  the  Brethren,  two  counties 
distant,  was  in  the  Buffalo  Creek  area 
to  help  as  he  could. 

Mr.  Sage  takes  clinical  pastoral  edu- 
cation at  Beckley  Appalachia  Regional 
Hospital,  one  of  nine  associated  com- 
munity hospitals.   His  supervisor  at  the 
hospital  asked  him  to  drive  to  the  area 
near  Man,  W.  Va.,  an  hour's  drive  which 
that  evening  took  two  and  a  half  hours. 


Mr.  Sage  also  has  a  citizen's  band  radio 
in  his  car  that  proved  useful. 

Arriving  in  Man  at  midnight,  the  su- 
pervisor took  the  responsibility  of  minis- 
tering to  hospital  patients  in  the  absence 
of  the  staff  chaplain,  whose  house  was  de- 
stroyed in  the  flood.  Another  companion 
went  to  the  morgue  and  Mr.  Sage  worked 
for  20  hours  with  displaced  and  home- 
less persons  being  brought  to  the  high 
school.  He  recounted  two  days  later: 

"I  called  and  arranged  for  someone  to 
supply  my  pulpit  and  we  continued  to 
work  around  the  clock  trying  to  help  the 
people  deal  with  their  grief. 

"From  time  to  time  the  impact  of  the 
whole  thing  almost  overwhelmed  those  of 
us  who  were  trying  to  minister.  There 
were  only  about  half  a  dozen  ministers 
working  with  people  at  the  scene. 

"Some  families  had  lost  several  mem- 
bers of  the  primary  family  unit  and  the 
whole  situation  was  a  state  of  shock. 
Very  few  people  were  able  to  deal  with 
feelings  by  crying. 

"From  time  to  time  I  went  to  my  car 
to  help  with  radio  communication  in  the 
local  area  and  direct  other  mobile  units 
to  the  area  with  supplies." 

In  the  meantime  the  Crab  Orchard  con- 
gregation was  serving  as  a  collection 
point  for  needed  relief  materials. 

Surveying  the  destruction  two  days 
after  the  flooding,  H.  McKinley  Coffman 
from  New  Wmdsor.  Md.,  called  it  "the 


West  Virginia  fioodwaters  devastated  a  17-mile  valley;  scenes  like  this  were  common 


8      MESSENGER    5- 1-72 


most  complete  devastation  I've  ever 
seen."  The  Church  of  the  Brethren  dis- 
aster services  director  flew  into  the  area 
by  helicopter  and  met  with  John  Price,  ex- 
ecutive for  the  West  Virginia  Council  of 
Churches.  They  visited  the  point  where 
the  dam  broke,  near  the  now  nonexistent 
town  of  Lorado. 

With  his  firsthand  report  and  an  ap- 
peal by  the  Council  of  Churches,  ap- 
proval was  given  for  an  initial  appropria- 
tion of  $10,000  from  the  Emergency 
Disaster  Fund  of  the  Church  of  the 
Brethren.  The  funds  may  be  used  to 
field  a  team  of  volunteers  and  a  coordi- 
nator when  specific  needs  are  identified. 
Further  monies  may  be  needed  and  an 
appeal  to  congregations  for  contributions 
has  been  made. 

Still,  on  a  second  visit  to  the  area  with 
D.  Miller  Davis,  New  Windsor's  general 
services  director,  Mac  Cofl^man  reported 
that  the  need  then  was  mainly  for  a  few 
ministers  and  social  workers  to  help  peo- 
ple work  through  their  feelings  of  an- 
guish and  helplessness. 

Mr.  Coffman  has  been  designated  the 
representative  of  Church  World  Service 
in  the  area  and  he  will  coordinate  both 
CWS  and  Brethren  responses.   Initial 
government  discussion  was  rumored  to 
center  on  making  a  model  valley  of  the 
area,  involving  as  much  as  S15  million 
for  a  new  road  and  possibly  a  new  sewage 
system  to  offset  individual  needs  at  start- 
ing over  again. 

"Starting  over  again"  is  not  an  unfa- 
miliar experience  for  West  Virginia's 
mountain  people.  It  has  become  an  in- 
evitable part  of  life.  Wrote  the  New  York 
Times  reporter:  "There  is  an  enduring 
kind  of  strength  in  the  fatalism  of  the 
Appalachian  hill  people.  Endless  vicis- 
situdes —  coal  mine  disasters,  unemploy- 
ment, poverty,  disease,  hunger,  poli- 
ticians' neglect  —  have  conditioned  them 
to  expect  the  worst  and,  in  expecting  it, 
to  struggle  on." 

As  the  emergency  passes,  the  rebuild- 
ing begins  and  continues.  The  kind  of 
concern  that  Glen  Sage  shared  will  be 
needed  in  the  weeks  ahead.  "I  didn't 
preach  in  the  classical  sense,"  he  re- 
flected, "but  the  fact  that  ministers  from 
this  area  were  concerned  enough  to  come 
in  and  share  their  pain  and  suffering  I 
felt  spoke  a  real  message  of  love  and 
grace  to  the  people  of  Man." 


[LODTidlsirDDinic 


WHAT'S   COMING  IN  MESSENGER? 


Two  special  emphases  shape 


the  next  issues  of  Messenger.      On  May  15  look  for  feature 
articles  and  resources  on  the  Appalachian  region ,    a  13- 
state  area  where  one  fifth  of  the  Brethren  are  located. 
More  than  a  geographical  designation,  though,  Appalachia 
has  a  rich  culture  and  heritage  in  which  we  can  share.  ... 
Then,  on  June  1,  Messenger   takes  a  look  at  theological   ed- 
ucation  and  Bethany  Theological  Seminary,  an  Annual  Con- 
ference topic  you'll  want  to  be  informed  about.   The  report 
of  the  General  Board's  study  committee  on  Bethany  Seminary, 
an  interview  with  Warren  Groff ,  and  a  discussion  of  new 
models  of  theological  education  are  in  store. 


DISASTER  MONIES  GIVEN 


One  thousand  dollars  from  the 


Emergency  Disaster  Fund  has  been  sent  to  Java  in  Indonesia 
in  response   to  flooding   that  left  83,000  persons  homeless. 
Summing  up,  $55,000  has  gone  toward  typhoon  and  refugees 
relief  in  East  Bengal/India/Bangladesh  via  Church  World  Serv- 
ice since  last  fall.   The  $5,000  for  use  in  achieving  a 
political  resolution  of  the  Pakistani  conflict  was  instead 
shifted  to  Bangladesh  relief  as  the  war  broke  out. 

NEAR  AND  FARR    ...  The  musically  talented  Farr  Family, 
which  performed  at  last  year's  Annual  Conference,  is  accept- 
ing invitations  from  churches  for  its  1972  summer   tour. 
Taking  a  northern  route  via  Cincinnati,  they  will  be  in  Cal- 
ifornia in  July,  returning  through  the  central  states.   They 
will  be  temporarily  residing  in  Nashville,  Tenn. ,  after  Sept. 
10.   Write  Nick  Farr,  P.O.  Box  16,  Middletown,  Pa.  17057. 


ON   THE   PASTORAL   SCENE 


In  t±ie  Pacific  Southwest  Con- 


ference, Harold  I.    Bowman   has  resigned  his  pastorate  at  the 
South  Bay  church  in  Redondo  Beach,  Calif.,  due  to  the  ill- 
ness of  his  wife.  .  .  .    R_.    Dale  Ferris,   pastor  at  Paradise, 
resigned  in  February  and  returned  to  his  home  at  Modesto. 
...  Steven  B.    Gregory ,  formerly  at  Outlook,  Wash.,  has  be- 
gun his  work  at  the   Ladera  church  in  Los  Angeles. 

In  other  pastoral  changes,  Clarence  R.    Bowman   leaves  a 
six-year  pastorate  at  Unity,  Shenandoah,  for  assignments  at 
Tampa,  Fla.  ...  Robert  Figgers   is  retiring  from  his  post  at 
Concord,  Shenandoah.  ...  Galen  E.    Hoover   to  Cherry  Lane, 
Middle  Pennsylvania.  . . .  Edgar  L.    Manges ,    to  retirement  in 
Bridgewater,  Va. ,  from  Elk  Run,  Shenandoah.  . . .  S.  Wayne 
Crist,    from  Pomona,  Calif.,  to  McPherson,  Kans.  ...  and 
Mark  W.    Emswiler,    from  Prairie  View,  Western  Plains,  to 
retirement. 


AFTER  FIFTY   YEARS 


Our  best  wishes  to  couples  mark- 


ing golden  wedding  anniversaries :   the  John  F_.    Wol  fs ,   Avon 
Park,  Fla.;  the  Sherman  Kauffmans,    Belief ontaine ,  Ohio;  and 
the  Joseph  Phlegars ,    Roanoke,  Va. 

Other  couples  celebrating  wedding  anniversaries  include 
the  H_.    G.  Wertenbergers ,    Norcatur,  Kans.,  55;  the  Ray 
Smi ths ,   Panora,  Iowa,  55;  the  Earl   Deardorfs ,   Panora,  Iowa, 
57;  the  George  McCoys ,    Empire,  Calif.,  59;  the  Joel  Bow- 
sers ,   Pomona,  Calif.,  61;  the  Forest  Longneckers ,  Pomona, 
Calif. ,  64;  and  the  Mason  Helds ,   Cando,  N.D. ,  66. 

5-1-72  MESStNGER   9 


New  features  for  Conference  business  sessions 


by  Dean  Miller 

In  an  effort  to  provide  more  time  for  the 
handling  of  major  position  statements 
and  matters  affecting  the  future  of  the 
church  and  its  related  institutions,  the 
Annual  Conference  Central  Committee 
announces  some  new  features  for  the  June 
business  sessions  of  the  Brethren  gathered 
in  Cincinnati. 

On  Tuesday  evening.  June  27,  Moder- 
ator Dale  Brown  will  lead  the  call  to  wor- 
ship, opening  the  186th  recorded  Annual 
Conference  of  the  Church  of  the  Breth- 
ren. This  beginning  celebration  will  in- 
clude a  dedication  of  delegates  and  a  con- 
secration of  the  entire  assembly  for  the 
tasks  of  the  week. 

Immediately  following  the  forty-five- 


the  spacing  of  standing  reports  from  var- 
ious institutions  and  agencies  of  the 
church.   Previously,  these  had  been 
handled  as  a  unit,  postponing  until  later 
in  the  week  the  debate  and  discussion  on 
items  of  business  related  to  church  polity 
and  position  statements.  The  Central 
Committee  through  the  Conference  of- 
ficers will  be  establishing  specific  times  or 
"orders  of  the  day"  for  these  standing  re- 
ports and  they  will  be  presented  at  an- 
nounced times  throughout  the  week.   For 
example,  the  report  of  the  General  Board 
will  be  presented  on  Saturday  morning  as 
the  first  item  of  business  following  the 
major  program  interpretation  input  from 
the  General  Board  in  the  Friday  evening 
session. 

The  Conference  officers  arc  meeting 
this  month  to  work  on  the  business 


minute  service,  a  series  of  hearings  will 
take  place  on  major  business  items  com- 
ing before  the  Conference.  The  delegates 
may  select  the  issue  around  which  they 
have  the  most  concern;  persons  respon- 
sible for  official  reports  and  proposed  re- 
sponses to  queries  will  be  present  to 
answer  questions  and  share  interpreta- 
tions of  their  work. 

Such  activities  on  Tuesday  evening  will 
enable  the  delegates  to  begin  considera- 
tion of  major  business  items  on  Wednes- 
day.  Previously,  this  day  had  been  given 
over  to  the  dedication  of  delegates,  the 
usual  introduction  to  the  business,  and  the 
official  hearings  on  agenda  items,  with 
little  time  left  for  the  actual  handling  of 
study  committee  reports. 

Another  change  in  the  agenda  will  be 


agenda  and  plan  for  other  ways  to  maxi- 
mize the  time  the  delegates  will  have  to 
discuss  the  issues  which  are  more  con- 
troversial because  of  differing  perspec- 
tives held  by  the  Brethren.   It  is  expected 
that  efforts  will  be  made  to  permit  debate 
on  the  main  motions  before  amendments 
are  entertained.   In  previous  years  the  en- 
tire discussion  of  some  important  issues 
centered  almost  entirely  on  amendments, 
with  little  substantive  debate  being  given 
by  delegates  to  the  main  body  of  a  posi- 
tion statement.  The  officers  plan  also  to 
designate  one  person  to  keep  track  of  the 
speakers  in  the  order  that  they  appear  be- 
fore the  microphones. 

The  docket  for  the  Cincinnati  Confer- 
ence will  be  much  heavier  than  in  recent 
years.  Three  issues  carry  over  from  the 


St.  Petersburg  Conference: 

1 .  The  Bfcthren  position  on  abortion. 
The  study  committee  has  endeavored  to 
state  a  position  which  places  a  high  value 
on  fetal  life,  while  recognizing  that  some 
women  may  decide  for  abortion  in  the 
name  of  reverence  for  human  life. 

2.  The  future  of  Bethany  Theological 
ScDiinary.  The  Conference  study  com- 
mittee's report  will  include  recom- 
mendations concerning  the  involvement 
of  Brethren  in  theological  education  as  it 
affects  our  own  constituency  and  relation- 
ships we  have  with  other  ecimienical 
groups.  A  decision  on  future  directions 
for  the  seminary  will  have  implications 
for  the  ecumenical  stance  of  Brethren. 

3.  Tlie  relationship  of  the  Church  of 
the  Brethren  to  health  and  welfare  insti- 
tutions operating  under  the  Brethren 
name.  The  issue  involves  the  extent  to 
which  the  general  program  of  the  church 
will  include  a  portfolio  related  to  hos- 
pitals and  homes. 

There  will  be  five  reports  to  be  heard 
for  the  first  time  from  Conference- 
authorized  study  committees: 

1 .  The  Review  and  Evaluation  Com- 
mittee. This  study  was  authorized  by  the 
adoption  of  the  new  structure  for  the 
General  Board  some  three  years  ago  and 
is  part  of  an  ongoing  process  which  will 
be  repeated  every  third  year.  This  com- 
mittee will  have  a  brief  report  in  the 
printed  Conference  booklet,  supplement- 
ing this  with  a  written  statement  when 
the  booklets  are  mailed  to  delegates. 

2.  Study  Committee  on  Housing.  This 
committee  will  share  the  results  of  its 
tabulations  of  Brethren  awareness  of 
housing  shortages  and  the  degree  of 
Brethren  involvement  and  participation 
in  efforts  to  alleviate  the  housing  prob- 
lems in  this  country. 

3.  A  Study  of  the  Church's  Needs  in 
Music.  Hymns,  and  Other  Songs.  The 
issue  is  whether  we  shall  print  another 
hymnal  or  offer  supplementary  music  to 
our  congregations. 

4.  A  report  from  a  committee  that  was 
charged  to  interpret  the  ramifications  and 
implications  of  our  expressed  commit- 
ment to  the  support  of  noncooperation 


10     MESSENGER    5- 1-72 


through  our  amendments  to  the  State- 
ment of  the  Church  of  the  Brethren  on 
War,  adopted  in  1970. 

5.  A  report  from  a  committee  that  had 
the  assignment  of  exploring  the  theologi- 
cal and  social-economic  dimensions  of 
FAUS. 

The  General  Board  will  be  reporting 
on  some  items  that  may  generate  consid- 
erable discussion  in  the  business  sessions: 
current  efforts  being  made  by  Brethren  in 
the  field  of  ecology;  and  a  position  state- 
ment on  equality  for  women  and  the 
progress  of  specific  referrals  for  action 
being  undertaken  at  the  Brotherhood, 
district,  and  local  church  levels. 

Ecumenical  concerns  will  focus  on  an- 
other look  at  a  proposal  of  an  associated 
relationship  between  the  Church  of  the 
Brethren  and  the  American  Baptist  Con- 
vention. The  Committee  on  Interchurch 
Relations  will  be  seeking  Conference 
guidance  on  just  how  the  Brethren  want 
to  make  ecumenical  decisions:  Shall  they 
happen  by  choice  in  local  areas  or  do  we 
want  to  make  ecumenical  decisions  by  ac- 
tion of  Annual  Conference? 

Several  new  items  are  coming  to  the 
Cincinnati  Conference  this  year: 

1.  A  quer>' from  the  Pacific  Southwest 
Conference  raising  questions  about 
church  holdings  in  US  Savings  Bonds  and 
companies  with  defense  contracts. 

2.  A  quer>'  from  the  Middle  Indiana 
District  requesting  an  itemized  listing  of 
investments  in  the  Pension  Fund  and 
securities  held  by  the  General  Board. 

3.  A  request  from  the  Southern  Ohio 
District  that  a  study  be  made  on  church 
payment  for  the  telephone  tax  and  the 
holding  of  securities  with  defense  in- 
dustries. 

4.  A  query  from  the  Southern  District 
of  Virginia  requesting  leadership  on  how 
best  to  bring  an  end  to  commericals  de- 
signed to  sell  beer,  wine,  and  liquor. 

In  order  that  the  delegates  will  have 
more  time  to  study  the  issues  involved  in 
the  various  reports  and  recommendations, 
plans  call  for  the  Conference  booklets  to 
be  mailed  out  the  first  week  in  May, 
about  two  weeks  earlier  than  in  previous 
years.  With  regard  to  the  abortion  issue 
special  packets  have  been  prepared  for 
use  in  local  congregations  and  these  may 
be  ordered  from  the  Church  of  the  Breth- 
ren General  Board,  1451  Dundee  Ave., 
Elgin,  111.60120.    Q 


W. 


,  T.  Purkhiser,  editor  of  Herald  of 
Holiness,  quotes  a  pastor  who  points  out 
that  "'from  Old  Testament  times  till  now 
a  secure,  stable,  undisturbed,  and  un- 
ruffled church  has  meant  spiritual  death. 
That's  why  the  prophet  Amos  came  thun- 
dering to  the  sleek  establishment  of  his 
day:  'Woe  to  them  that  are  at  ease  in 
Zion!'  That's  why  Jesus  stung  the  con- 
sciences of  the  comfortable  with  his  de- 
mand that  eyes  be  opened  to  the  misery 
of  a  neighbor,  and  ears  sensitive  to  the 
call  for  compassion." 

Being  "at  ease"  in  this  sense  refers  to 
a  lack  of  concern  about  that  which  really 
matters.   It  does  not  mean  we  should  not 
receive  strength  and  solace  when  we  wor- 
ship. We  should  be  restored  spiritually. 
Yet  one  of  the  greatest  sins  is  the  trading 
of  real  spiritual  life  and  vitality  for  an 
established  form  of  security  which  de- 
mands no  commitment.   It  is  the  ex- 
changing of  compassion  for  the  safety  of 
unconcern  and  uninvolvement.   It  is  con- 
suming on  ourselves  that  which  should 
care  for  others. 


Wh 


r  hen  is  a  church  at  ease?  A  church  is 
at  ease  .  .  . 

—  When  it  sees  spiritual,  physical,  and 
social  needs,  and  even  discusses  such  in 
depth,  yet  does  little  or  nothing  specifical- 
ly or  sacrificially  to  relieve  them. 

—  When  it  is  annoyed  by  those  who 
stir  its  conscience. 

—  When  it  feels  hurt  or  threatened  if 
its  program  or  patterns  of  operation  are 
questioned. 

—  When  there  are  those  in  its  com- 
munity who  have  soul  or  body  needs  and 
yet  are  left  unnoticed  or  uncontacted. 

—  When  it  becomes  more  concerned 
about  being  served  than  with  serving. 

—  When  it  is  more  interested  in  its 
committees  or  organization  than  its 
people. 


—  When  giving  this  year  is  approxi- 
mately the  same  as  last  year. 

—  When  worship  becomes  so  regular- 
ized, times  of  testimony  seem  out  of  place. 

—  When  prayers  are  said  without  a 
feeling  of  fervency  and  love. 

—  When  tears  are  absent  in  service 
after  service. 

—  When  Bible  study  involves  only  a 
small  few. 

—  When  the  community  outside  the 
church  does  not  know  what  is  said  or 
done  inside  the  church. 

—  When  members  think  of  the  pastor 
as  the  one  who  is  supposed  to  do  the 
praying,  preaching,  and  Bible  study. 

—  When  working  for  the  church  re- 
places working  as  the  church. 

—  When  the  differences  between 
church  members  and  non-Christians  are 
difficult  to  discern. 

—  When  there  is  resistance  to  those 
who  speak  against  the  sins  in  the  church 
or  in  the  community. 

—  When  it  is  content   to  deal  with 
social  needs  without  dealing  with 
spiritual   needs. 

—  When  it  likes  everything  settled 
and   predetermined   in  its  services  and 
is  disturbed   if  things  are  not  as  usual. 

—  When  it  has  an  inner  fear  of  a 
new  work  of  God  through  the  Spirit. 

—  When   it  can  look  at  the  wealthy 
or  the  poor  in   its  midst  and   feel 
comfortable. 

—  When  it   respects  the  word  of  the 
questionably  rich  above  the  word  of 
the  godly   poor. 

—  When   it  can  allow  any  sin 
among  its  members  without  fasting 
and   prayer. 

—  When   it  cannot  point  specifically 
to  a  miracle  of  God  among  its  mem- 
bers  in  the  last  year.  —  John 
Drescher 


51-72    MESSENGER      11 


The  tendency  of  the  early  church  was  to  praise  the  poor  and  castigate  the  rich  . 

Wealth,  property,  and  money 
in  the  New  Testament 


w 


V-  may  summarize  the  teaching  of  the 
New  Testament  about  wealth,  money, 
and  property  by  saying  that  they  are 
highly  suspect  because  of  their  power  to 
divert  the  commitments  of  people  from 
the  kingdom  of  God.  Nevertheless  prop- 
erty as  such  is  not  forbidden  so  long  as  it 
may  become  a  means  of  generosity  and 
compassion  to  others.   Let  us  spell  this 
view  out  in  more  detail.  We  may  put  it  in 
a  series  of  propositions  which  can  be 
illustrated  by  particular  texts. 

I.   All  wealth  is  precarious.   Those  who 
put  their  trust  in  wealth  will  be  like  the 
rich  man  who  tore  down  his  barns  to 
build  bigger  barns,  only  to  find  that  his 
life  was  required  of  him  (Luke  12:16- 


by  Donald  E.Miller 


21).   Similarly  in  the  account  of  the  rich 
man  and  Lazarus  the  tables  are  turned  in 
the  afterlife,  Lazarus  in  Abraham's 
bosom  and  the  rich  man  separated  from 
paradise  by  a  wide  gulf  ( Luke  16:19- 
3  1  j .  The  sermon  on  the  mount  describes 
property  as  subject  to  the  corruption  of 
moths  and  rust  and  thievery  (Matt.  6: 
19).   "The  rich  will  disappear  like  a  wild 
flower"  (James  1:10).   Wealth  is  far  too 
precarious  to  be  trustworthy. 

2.   Wealth  can  become  an  unnecessary 
encumbrance.   When  Jesus  sent  out  the 
twelve,  he  told  them  to  take  no  staff,  nor 
bag,  nor  bread,  nor  an  e.xtra  shirt,  nor 
money  along  on  the  journey  (Matt.  10: 
9ff.;  Mark  6:8fT.).   He  wanted  them  to 


travel  without  a  scries  of  extraneous  con- 
cerns.  In  the  same  spirit  Paul  wished 
that  all  persons  were  as  free  to  proclaim 
the  gospel  as  he  was.   The  sending  of  the 
twelve  seems  also  to  suggest  that  being 
unencumbered  by  property  will  assist  the 
twelve  to  put  their  trust  in  God  alone  and 
will  give  them  greater  power  to  cast  out 
demons  and  to  heal  the  sick. 

,3.  Wealth  has  the  power  to  divert  the 
commitments  of  persons  from  the  king- 
dom of  God.    More  profound  than  the 
precariousness  and  encumbrance  of 
wealth  is  its  power  to  draw  to  itself  the 
ultimate  commitments  of  persons.  This 
truth  is  most  vividly  put  in  Jesus'  state- 
ment that  you  cannot  serve  God  and 


2      MESSENGER    51  72 


mammon  (  Matt.  6:24).  Concern  about 
money  tends  to  draw  the  final  commit- 
ments of  people  into  itself,  so  that  devo- 
tion to  the  kingdom  is  replaced  by  faith 
in  the  false  security  of  property.  Thus 
property  can  become  an  expression  of  the 
evil  powers  (e.xoiisia)  that  dominate  hu- 
man life.  It  it  against  these  evil  powers 
that  the  crucifixion  is  directed  ( 1  Cor. 
2:6ff. ).  Therefore  it  is  not  accidental 
that  the  betrayal  of  Jesus  is  sealed  with 
"blood  money." 

The  power  of  money  to  divert  the  com- 
mitments of  people  is  lifted  up  in  the 
teaching  that  it  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle  than  for  a 
rich  man  to  enter  the  kingdom  of  heaven 
(Matt.  19:24;  Mark  10:25;  Luke  18:25). 
If  the  "eye  of  a  needle"  refers  to  a  narrow 
wall  entry  into  Jerusalem,  as  it  may.  then 
the  rich  man  is  not  completely  excluded. 
He  is  however  subject  to  extreme  tempta- 
tion. 

Consider  the  rich  young  ruler  who 
came  to  Jesus  to  ask  what  more  he  might 
do  to  keep  the  law  (Matt.  19:16-22; 
Mark  10: 17-22;  Luke  18:18-23).     When 
told  to  sell  all  that  he  had  and  give  to  the 
poor,  he  went  away  sorrowful.  The  point 
is  not  that  poverty  is  the  only  way  into 
the  kingdom,  it  is  rather  that  wealth  is  a 
great  source  of  temptation.    The  early 
church  frequently  included  persons  of 
considerable  means,  for  example,   Lydia 
the  seller  of  purple   (Acts   16:14)   and 
Joseph  of  Arimathea  (Matt.  27:57; 
Mark  15:43;  Luke  23:50;  John  19:38). 

4.  Wealth  easily  leads  to  selfishness, 
arrogance,  and  heartlessness  toward  the 
needy.  With  this  statement  we  see  that 
the  seductive  power  of  wealth  affects 
more  than  isolated  individuals,  the  love 
of  money  destroys  the  very  fabric  of 
community.     Jesus  warns  that  his  follow- 
ers should  beware  of  the  scribes,  "who 
eat  up  widows'  houses  and  cover  it  up 
with  long  prayers"  (Luke  20:47).    The 
rich   young  ruler  was  admonished  to 
give  his  wealth  to  the  poor.    The  after- 
life, in  the  account  of  the  rich  man  and 
Lazarus,  is  a  time  when  the  poor  man 
shall  receive  his  proper  inheritance. 
James  condemns  the  early  church  for 
showing  partiality  to  the  rich   (James 
2:1-13).    Upon  meeting  Jesus  Zacchae- 
us  agreed  to  give  half  his  property  to 
'    the  poor  and  to  repay  any  fraud  four- 
fold  (Luke   19:8).    Simon  the  magician 


is  condemned  for  trying  to  buy  the  gift 
of  the  Holy  Spirit   (Acts  8:9-24). 

5.  Personal  property  is  to  be  respected. 
From  the  passages  we  have  already  cited 
one  should  not  draw  the  conclusion  that 
the  basis  for  personal  property  is  totally 
set  aside  by  the  New  Testament.  The 
point  is  rather  that  property  has  an  in- 
credible power  to  divert  the  commitments 
of  persons  from  the  kingdom.   However, 
property  itself  is  always  to  be  respected. 
Not  only  are  thievery  and  fraud  con- 
demned, but  the  desire  for  the  property  of 
another  (covetousness)  is  thoroughly  de- 
nounced (Luke  12:15). 

The  plucking  of  grain  by  Jesus  and  the 
disciples  was  entirely  in  keeping  with  the 
obligation  of  the  landowner  to  help  care 
for  those  who  travel  (Mark  2:23;  Deut. 
23:25).  The  communal  living  of  the 
early  Jerusalem  church  did  not  rule  out 
private  property.   Ananias  and  Sapphira 
were  condemned  by  Peter  not  for  keeping 
private  property,  but  for  deceitfully  doing 
so.   "As  long  as  it  was  unsold  was  it  not 
yours,  and  after  it  was  sold  was  not  the 
money  under  your  control?"  ( Acts  5:4). 
It  would  seem  that  various  economic  ar- 
rangements are  consistent  with  the  teach- 
ings of  the  New  Testament,  so  long  as 
they  embody  a  just  distribution  of  prop- 
erty, and  so  long  as  the>'  do  not  stand  in 
the  way  of  devotion  to  the  kingdom  of 
God. 

6.  Usury  is  suspect,  but  not  forbidden. 
Jewish  opinions  of  the  first  century  dif- 
fered about  the  lending  of  money  for 
usury.  Some  commentators  believed  that 
if  someone  borrowed  money  and  in- 
creased its  value,  he  should  pay  back  the 
original  amount  plus  the  increase.  Other 
commentators  taught  that  he  should  pay 
back  only  the  original  amount.  The  only 
New  Testament  reference  to  the  lending 
of  money  for  interest  occurs  in  the  par- 
able of  the  talents.    The  unfortunate 
servant  who  buried  his  master's  money 
in  the  ground  was  told,  "You  ought  to 
have  put  my  money  in  the  bank,  and 
then  when  I  came  back  I  would  have 
gotten  my  property  with  interest"  (Matt. 
25:27:  Luke   19:23). 

Jesus'  point  in  the  parable  of  the  talents 
is  not  to  approve  or  disapprove  of  money 
lending;  it  is  rather  to  show  that  our 
lives  are  given  as  a  loan  and  that  we  are 
responsible  for  what  we  do  with  them.    It 
does  show  however  that  the  banking  of 


money  for  interest  was  a  commonly  un- 
derstood occurrence.   It  also  suggests  that 
when  one  is  investing  someone  else's 
money,  he  has  a  responsibility  for  how 
that  is  done.    The  money  changers  in 
the  temple  were  not  hankers  (Matt.  21: 
12;  Mark   11:15).    Their  business  was 
like  a  currency  exchange  by  which  they 
made  a  profit  in  the  exchange.    Jesus 
was  angered  that  they  profaned  the 
temple  by  making  a  profit  from  people's 
religious  devotion. 

7.  Poverty  was  increasingly  considered 
to  be  a  virtue,  probably  due  to  gnostic 
influence.    One  of  the  tendencies  of  the 
early  church  is  to  make  a  set  of  prescrip- 
tions out  of  the  relational  basis  of  the 
kingdom.  The  teaching  about  the  danger 
of  wealth  became  programmatic  in  the 
early  church,  so  that  poverty  became  a 
virtue.  There  was  a  tendency  to  praise 
the  poor  and  castigate  the  rich  (cf.  James 
2:1-14).   In  the  New  Testament  disciple- 
ship  often  required  the  giving  up  of  prop- 
erty, but  discipleship  could  also  mean 
working  to  care  for  oneself.   Paul  had  to 
correct  the  Thessalonians  when  they  took 
his  teaching  about  the  second  coming  to 
mean  that  they  ceased  all  work  (2  Thess. 
3:6-12).  It  was  gnosticism  in  the  early 
church  that  led  many  to  consider  poverty 
to  be  a  virtue  in  itself. 

8.  Discipleship  often  had  clear  institu- 
tional implications.  One  example  is  the 
riot  caused  in  Ephesus  by  Paul's  preach- 
ing (Acts  19:23-41 ).   Demetrius,  a  silver- 
smith who  was  making  large  profits  from 
the  manufacture  of  silver  shrines  of  the 
goddess  Artemis,  called  together  the 
workers  in  silver  and  warned  them  what 
would  happen  to  their  business  as  a  result 
of  Paul's  preaching.  The  gospel  had  a 
clear  and  dramatic  effect  upon  the  silver 
industry   in  Ephesus. 

The  church  of  the  second  and  third 
century  had  a  marked  effect  upon  various 
occupations  by  either  questioning  or 
forbidding  them.    These  included  sorcer- 
ers, astrologers,  gladiators,  charioteers, 
and  of  course  soldiers.    Historians  often 
credit  the  Christians  with  closing  down 
the  gladiatorial   fights.    Usurv   was  also 
questioned   in   this   period. 

In  summary  the  gospel  often  had  clear 
and  dramatic  effects  upon  the  economic 
institutions  of  the  time,  even  when  there 
were  various  ways  of  interpreting  how  to 
respond  to  the  gospel.  D 

51 -72    MESSENGER      13 


l 


ast  year  was  a  total  waste.  It  really 
was.  So  I  tried  to  get  into  the  Inter- 
Mountain  Indian  School  in  Utah  but  was 
told  I  was  too  young.  Then  I  tried  the 
boarding  school  in  Albuquerque  and  the 
Fort  Wingate  Boarding  School  and  was 
again  refused  because  of  my  age.   Finally, 
I  went  to  Edith  Merkey  at  the  Lybrook 
Mission,  and  she  told  me  about  the  Stu- 
dent Intercultural  Program  (SIP).  My 
mother  didn't  want  me  to  go  at  first,  but 
when  I  told  her  how  little  I  learned  last 
year  and  that  I  really  wanted  an  educa- 
tion, she  agreed  to  let  me  go."  Favie 
Martinez,  a  14-year-old  Navajo  Indian 
girl,  living  this  year  with  the  .Amos  Cun- 
ningham family  near  Quarryville,  Penn- 
sylvania, was  telling  me  how  she  came 
here,  2000  miles  from  her  home. 

Jessie  Garcia  added:  "My  parents  are 
completely  in  favor  of  my  coming  here. 
My  mother  wants  me  to  have  the  best  in 
life,  to  have  a  better  life  than  she  has  had. 
My  friends  back  home  write  and  ask  me 
if  I've  met  any  nice  boys  yet.  I  answer 
them  that  I  am  not  here  to  get  a  boy  but 
to  get  an  education.  " 


A  third  Navajo  girl,  Annie  Chavez,  age 
15,  explains,  "At  home  I  live  too  far  to 
walk  to  the  bus  stop,  so  1  just  don't  go 
to  school  at  all.  This  way  I  can  get  an 
education." 

These  three  girls  are  among  sixteen 
Navajo  youth  placed  in  homes  across  the 
nation  through  the  Church  of  the  Breth- 
ren-sponsored mission  in  Lybrook,  New 
Mexico.  To  expose  them  to  another  way 
of  life,  giving  them  new  educational  and 
social  opportunities,  to  have  them  feel 
the  love  and  acceptance  of  a  Christian 
family,  and  to  share  with  others  some 
of  their  Indian  heritage  and  culture  are 
a  few  of  the  aims  of  the  program. 

Most  of  the  students  are  the  sole  repre- 
sentatives of  their  race  in  their  assigned 
communities.  Jessie,  Favie,  and  Annie 
are  unique  in  that  they  have  been  spon- 
sored by  the  Mechanic  Grove  Church  of 
the  Brethren  and  are  all  in  the  same 
Quarryville,  Pennsylvania,  church  and 
community.  Jessie,  age  17,  is  a  sopho- 
more at  the  Solanco  High  School  while 
Favie  and  Annie  are  in  eighth  grade  in 
the  Swift  Middle  School. 


Mrs.  Esther  Kreider,  a  widowed  school- 
teacher, is  the  host  parent  for  Jessie. 
For  many  reasons,  among  them  being 
the  living  situation  with  just  the  two  of 
them,  Jessie's  being  older,  more  mature, 
and  a  daughter  of  the  Medicine  Man,  and 
also  Esther's  own  friendly,  outgoing  per- 
sonality, she  has  had  the  most  success  in 
communication.  Jessie  freely  shares  in- 
teresting aspects  of  Navajo  folklore,  cus- 
toms, and  culture,  calls  Esther  "Mom," 
takes  the  commercial  course,  and  openly 
expresses  her  wish  to  stay  here  until  after 
graduation  (June  1974). 

Annie's  relationship  with  us  (the  Earl 
Zieglers,  pastor  of  Mechanic  Grove 
church )  had  a  slow  start.   It  was  three 
weeks  before  she  smiled,  but  once  she 
did,  her  personality  gradually  and  slowly 
began  revealing  itself,  much  as  a  rosebud 
opening  into  full  bloom.  Glasses,  dental 
and  medical  care  helped.  In  the  early 
weeks  we  soon  discovered  she  was  an 
expert  (undefeated!)  tether-ball  player, 
a  fearless  horseback  rider,  and  she  loved 
corn  on  the  cob!  Later,  when  she  gave  an 
illustrated  report  on  the  Navajos  in  her 


Navajo  student 
pidCfinifini  ^^w^few^d/ 

ifir(n)[rm  thm 


14      MESSENGER    5- 1 -72 


1^., 


English  class  at  school  with  drawings  she 
had  made  of  hogans.  rug  looms,  and  a 
closcLip  view  of  a  typical  native  hairdo, 
we  discovered  she  has  tremendous  ability 
in  the  arts  and  crafts.   Recently  a  class- 
mate fondly  remarked,  "That  Annie  has  a 
terrific  sense  of  humor;  she"s  a  nut!" 
After  every  meal,  without  being  told, 
she  begins  washing  the  dishes  —  a  shock- 
ing example  to  our  own  children:  Mike, 
age  12,  Doreen,  age  15,  and  Randy,  age 
17.  Our  oldest  daughter,  Karen,  19,  is 
a  junior  in  college  and  at  home  only  for 
vacations. 

Favie  is  the  oldest  daughter  in  the  rural 
home  of  Ruth  and  Amos  Cunningham, 
head  of  the  guidance  department  in  the 
Solanco  School  District  and  parents  of 
three:  David,  age  12,  Joan,  age  10,  and 
Mark,  age  8.  Although  she  enjoys  her 
home  here,  Favie  hopes  that  if  she  is  a 
.SIP  student  again  next  year  that  she  will 
be  in  a  family  with  a  teen-age  girl.  The 
only  one  of  the  three  girls  to  belong  to  the 
Church  of  the  Brethren,  Favie  also 
really  enjoys  singing,  puzzles,  and  all 
sports. 


All  three  girls  have  noticeably  gained 
weight  since  they  arrived  here  last  Au- 
gust.  Between  bites  of  fry  bread  (a  favor- 
ite Navajo  staple  food  made  of  flour,  bak- 
ing powder,  salt,  and  water,  fried  in  short- 
ening, and   when  eaten   warm   tastes 
much  like  a  Pennsylvania  Dutch  soft 
pretzel ) ,  the  girls  explained  why.   Back 
home,  if  they  want  to  make  fry  bread, 
they  must  first  hunt  "woods"  and  carry 
them  home  to  make  a  fire.   For  water 
they  must  walk  a  great  distance  and  carry 
it.  All  this  exercise  works  off  the  fry 
bread,  but  here  "we  just  press  a  button 
and  turn  a  knob." 

Since  Annie  and  Favie  are  in  the  same 
grade  in  the  same  school,  we  requested 
that  they  be  placed  in  separate  sections, 
thus  exposing  them  to  more  children 
and  encouraging  them  to  make  other 
friends.  The  girls  of  course  welcome  the 
opportunity  of  speaking  Navajo  to- 
gether. We  are  glad  when  they  teach  us 
Navajo  words  and  songs. 

Church  and  community  youth  have 
been  cordial  but  not  overly  friendly.  The 
girls  have  not  had  many  mvitations  to 


other  homes  for  meals  or  an  overnight 
visit,  and  in  this  sense,  it  has  been  good 
that  occasionally  they  can  visit  each 
other.    Having  three  Navajos  in  the 
same  commimity  is  good  because  of  this 
mutual  moral  support,  their  satisfaction 
in  hearing  their  native  tongue  now  and 
then  and  sharing  news  from  home,  and 
they  have  a  triple  uiflLience  in  the  church 
and  community.   We  Anglos  can  see  that 
not  every  Navajo  fits  the  stereotyped 
image  (whatever  that  is)  but  that  these 
are  unique  personalities  with  different 
abilities  and  interests. 

In  sponsoring  them,  the  Mechanic 
Grove  church  wanted  to  not  only  help 
these  girls  but  to  expose  ourselves  to  a 
better  understanding  of  their  culture.  An 
appalling  ignorance  exists  about  Ameri- 
can Indians  (and  about  our  mission  in 
Lybrook!).  Jessie  laughs:  "People  look 
at  me  and  then  ask  if  I  am  Korean  or 
Spanish.  When  I  say  "No,  I'm  an  Indian," 
they  ask  me  about  conditions  in  India. 
Then  I  explain,  'I'm  an  American  Indian, 
a  Navajo,'  and  the  expression  on  their 
faces  is  one  of  utter  amazement.   Many 


From  left,  Jessie  participates  in  a  home  economics 
class  (It  school:  Faric  at  home  with  the 
Cunninghams;  at  dinner,  Annie  with  the  Zieglers 


5-1-72    MESSENGER      15 


people  have  never  seen  an  Indian  before, 
and  I'm  sure  some  of  my  classmates  still 
can't  quite  believe  I'm  for  real." 

When  asked  if  their  parents  aren't 
afraid  the  Anglos  will  influence  them 
and  make  them  turn  from  their  Indian 
heritage,  the  girls  say  emphatically  that 
this  is  not  a  major  concern.  Jessie  said 
she  has  a  cousin  who  has  lived  away 
from  the  tribe  for  five  >ears  or  so.  When 
she  visits,  her  parents  remark,  "You're 
getting  so  much  like  the  white  man  that 
the  next  time  you  come,  we'll  expect  to 
see  that  you  have  blue  eyes!"  —  but  Jessie 
quickly  adds,  "They  arc  only  kidding 
her." 

In  fact.  Ii\  ing  in  a  new  community 
seems  to  be  strengthening  the  girls'  self- 
esteem  as  Indians.  After  finding  some 
questions  about  their  customs  difficult  to 
answer,  the  girls  ha\e  become  frequent 
patrons  of  their  school  libraries  and  are 
constanth'  reading  and  learning  about 
their  own  histon.-,  native  dances,  philoso- 
phy, and  arts.  Other  churches,  women's 
groups,  and  school  classes  ha\e  in\ited 
them  to  be  resource  persons  to  tell  about 


their  customs  and  to  sing  songs  in 
Navajo. 

Adjusting  to  our  way  of  living  was  not 
difficult,  the  girls  claim.  The  hardest  part 
was  having  to  speak  English  all  the  time 
and  getting  used  to  people  looking  at 
them.  All  help  with  the  household  chores 
and  responsibilities  just  as  their  white 
brothers  and  sisters  do,  with  no  more  or 
less  expected  of  them.   Annie  especially 
enjoys  the  convenience  and  abundance  of 
running  water,  while  Favie  notes  the 
contrasts  between  the  lush  green  mea- 
dows and  woodlands  here  and  the  barren, 
sheep-grazing  country  back  home. 

The  Student  Intercultural  Program 
begun  by  the  Lybrook  Navajo  Mission 
as  a  pilot  project  for  the  school  term  of 
1969-70  (with  19  students  placed  in 
homes)  is  not  without  problems.  Being 
bilingual,  some  students  have  difficulties 
in  school  because  of  the  necessity  of  us- 
ing English  there  exclusively.  The  poor 
educational  background  of  the  students, 
frequently  a  result  of  absenteeism  and 
"automatic  passing"  in  the  lower  grades, 
also  presents  social  adjustment  problems 


as  the  students  are  placed  in  low  sections 
in  their  new  schools  or  actually  fail 
courses.  With  time,  and  sometimes  tutor- 
ing, the  students  soon  catch  up  and  some 
have  attained  academic  honor  rolls. 

Although  each  host  family  has  its  own 
unique  problems  with  its  student,  most 
agree  that  the  most  vexing  concern  is 
the  quietness  of  the  student.   Many  Nava- 
jos  are  shy,  reticent,  and  silent.  This  may 
be  interpreted  (wrongly)  as  sullenness 
or  rudeness,  but  it  is  really  a  native  trait. 
Why  use  a  sentence  when  two  words  will 
say  it  all?  "They  are  learning  about  us, 
but  we  are  not  learning  enough  about 
Navajos,"  complained  one  host  mother 
wistfully.  Time  and  patience,  love  and 
acceptance  seem  to  be  eflfective  antidotes. 

However,  the  joys  are  priceless.  The 
first  time  Annie  and  I  went  shopping  for 
a  dress  she  chose  a  bright  red  one  from 
the  rack  and  went  into  the  dressing  room 
to  try  it  on.   In  a  few  minutes  she  called 
me  and  I  pushed  aside  the  curtain.  The 
dress  fit  her  beautifully  and  when  our 
eyes  met  in  the  mirror,  her  face  broke 
into  a  wide  smile.  That  smile,  represent- 


Below.  Favie  and  her  host  family,  the  Cunninghams: 

top  right,  Jessie  creates  intricate  bead  designs  in  a 

headband  as  Mrs.  Kreider  watches:  lower  right. 

dinner  hour  at  the  Ziegler  home  now  includes 

Earl.  Annie.  Doreen.  and  Mike 


16      MESSENGER    5-1-72 


ing  a  combination  of  emotions,  more  than 
paid  for  any  minor  hardships  we  had  ex- 
jxjrienced  with  her.   Esther  Kreider  con- 
curs claiming,  "I  have  gained  much  more 
by  having  Jessie  in  my  home  than  I  have 
given.  Jessie  has  opened  many  doors  to 
me.  We've  gone  to  football  games,  wres- 
tling matches,  and  local  tourist  attrac- 
tions.   If  she  weren't  here,  I'd  probably 
be  sitting  at  home  on  weekends  pitying 
myself." 

"To  help  a  person  from  a  different 
background  to  participate  in  our  lives 
has  meant  much  to  our  whole  family," 
says  Amos  Cunningham.   When  asked  if 
he  could  have  had  this  same  joy  from 
having  a  Fresh  Air  child  or  a  ghetto 
youth  in  his  home,  he  conceded  it  wasn't 
Favie's  race  that  gave  the  thrill  but  the 
giving  of  oneself. 

People  ask  about  next  year.  How  will 
the  students  feel  about  going  home? 
Wouldn't  it  be  better  to  let  them  alone, 
rather  than  exposing  them  to  a  different 
way  of  life  and  sending  them  back?  At 
the  end  of  one  year  some  students  have 
won  a  place  in  the  hearts  of  the  host 


family  and  are  invited  to  stay  on 
living  there.  When  the  two  are  compat- 
ible, this  seems  like  a  far  better  arrange- 
ment than  forcing  the  student  to  learn  to 
know  a  new  family,  school,  and  commu- 
nity each  year. 

Most  host  families  hope  that  when  the 
students  go  back  home,  at  least  in  some 
small  way  they  will  have  been  influenced 
for  the  good.   Inevitably,  some  new  skills, 
habits  of  personal  hygiene,  and  ideas 
about  nutrition  will  have  unconsciously 
become  a  part  of  their  lives.  No  direct  at- 
tempt is  made  to  win  them  for  Christ,  but 
it  is  hoped  that  some  of  the  family's  be- 
liefs and  values  will  be  sown  as  seed  that 
will  spring  forth  in  later  years. 


Ht  the  same  time,  the  students'  pres- 
ence will  have  made  an  impact  here. 
Questions  to  the  girls  indicate  a  keen  in- 
terest m  the  bead  work,  rug  weaving,  and 
silver  artistry  of  the  Navajos  as  well  as 
their  customs  and  folklore.   In  our  ecol- 
ogy-minded society,  we  are  beginning  to 
realize  we  have  much  to  learn  from  the 


Inlian  about  loving  the  earth,  enjoying 
its  beauty,  and  conserving  its  gifts.   Items 
in  the  news  about  American  Indians 
which  were  formerly  noted  with  apathy 
are  now  read  with  interest  and  com- 
mented upon.  The  longer  the  girls  are 
here,  the  more  we  can  see  the  prejudices 
in  the  school,  church,  and  community 
wearing  down. 

In  projecting  toward  the  future,  Annie 
hopes  to  become  an  art  teacher,  while 
Favie  and  Jessie  are  preparing  for  sec- 
retarial careers.  Since  the  Navajo  com- 
munity, including  those  who  live  outside 
the  reservations,  totals  close  to  200,000 
persons  and  is  increasing,  trained  person- 
nel of  all  professions  are  needed.   If  this 
Student  Intercultural  Program  can  help 
some  Indian  youth  to  be  educated  and 
motivated  to  return  and  serve  among  their 
own  people  and  can  increase  our  appre- 
ciation of  the  contributions,  abilities, 
needs,  and  problems  of  the  Indians  of 
America,  it  will  be  of  utmost  value. 

Jessie  puts  it  this  way:  "When  I  go 
back,  I  can  tell  my  people  that  I  know 
now  that  the  white  man  really  cares."   D 


Jessie,  in  the  picture  at  right,  sings  in  the  youth 
choir  at  church:  above,  she  and  Iter  close  friend 
Debbie  Kreider  outside  with  an  early-vintage  buggy 


5-1-72    MESSENGER      17 


It   is   not   an  easy   thing   to  have  our 
children  leave  us  for  nine  whole 
months  or  in  some  cases  two  years 
without  seeing  them.    We  miss  the 
pleasure  of  our  children  being  at 
home.    We  miss  the  help  which  they 
give   in  carrying  water  and  chopping 
wood.    If  we  were  to  keep  the  child 
home   ue  would   receive  government 
grants  of  money  with  which  to  buy 
clothes  just   before  school  begins.    But 
we   have  felt   it  better  to  sacrifice 
these  and  other  things  in  order  that 
the  child   ma\    have  educational  ad- 
vantages." 

So  spoke  a  Navajo  parent  who  par- 
ticipates in  the  Student  Intercultural  Pro- 
gram (SIP)  of  the  Lybrook  Mission.  The 
parent  was  one  of  many  I  recently  visited 
and  revisited  to  learn  how  the  program 
looks  and  feels  to  them.  I  found  them 
giving  a  great  deal  more  thought  to  the 
pros  and  cons  than  before. 

In  fact,  attitudes  toward  the  placement 
of  students  in  Church  of  the  Brethren 
homes  throughout  the  Brotherhood  have 
changed  from  the  fall  of  1966,  when  the 
first  Navajo  student  went  to  Indiana,  and 
even  since  the  spring  of  1970.  when  fol- 


lowing an  evaluation  of  the  program 
Navajo  parents  urged  its  continuation. 
It  was  at  the  time  the  SIP  label  was  at- 
tached. 

A  number  of  factors  has  brought  on 
the  assessment.  One  has  only  to  read  and 
digest  chapter  five  of  Custer  Died  jor 
Your  Sins  by  Vine  Deloria  Jr.,  to  gain 
some  understanding  of  Indian  people's 
thinking  today,  both  toward  .'\mcrican 
society  and  toward  Christianity. 

But  before  we  detail  the  concerns,  we 
first  shall  point  up  how  the  program 
works  at  this  end  and  what  it  is  the 
Navajo  parents  hope  their  children  gain 
from  it. 

Upon  having  applied  for  the  program, 
the  Navajo  parents  and  student  are  inter- 
viewed as  to  the  type  of  situations  or 
homes  they  would  prefer.  These  are 
matched  against  the  possibilities  avail- 
able. The  discussion  goes  on  to  orient  the 
family  and  student  to  travel  arrange- 
ments, anticipated  problems,  and  expec- 
tations. 

For  the  host  families,  we  feel  it  almost 
imperative  that  they  come  here  for  a  few 
days  of  orientation  prior  to  taking  a  stu- 
dent in  their  home  for  the  year.   During 


Navajo  student 
placement 


by  Edith  Mae  Merkey 


this  time  we  seek  to  bring  about  as  much 
understanding  as  possible  for  both  the 
whites  and  Navajos.  The  Indian  families 
feel  good  about  meeting  their  children's 
hosts.  In  most  instances  the  visiting  fami- 
ilies  find  the  experience  more  helpful  than 
they  anticipated. 

Our  work  here  seeks  to  assist  in 
strengthening  tics  both  while  the  student 
is  away  and  upon  his  return  for  the  sum- 
mer. During  the  school  term  monthly 
newsletters  are  sent  to  students,  their 
families,  and  their  hosts.  The  mission 
corresponds  with  the  host  families.  We 
seek  to  relate  in  other  helpful  ways. 

When  a  student  returned  last  summer, 
he  filled  out  a  questionnaire  on  reactions 
to  the  year  away,  interests  for  the  sum- 
mer, and  desires  for  the  following  school 
term.  Each  student  was  given  a  handbook 
prepared  to  assist  in  adjusting  to  life 
here  again.  As  a  result  of  the  question- 
naire weekly  discussion  meetings  with 
students  and  parents  were  implemented, 
on  such  themes  as  war  and  peace,  par- 
ents vs.  youth,  drugs,  and  various  phases 
of  SIP.   In  these  discussions  one  quickly 
sensed  the  interest  and  concerns  of 
Navajo  parents  for  their  children,  and 


'■m 


18     MESSENGER    5-1 -72 


their  openness  to  learn  and  share. 

Both  joys  and  frustrations  are  experi- 
enced not  only  while  students  are  away 
but  as  they  depart  and  return.  To  get 
them  off  on  schedule  we  sometimes  find 
ourselves  digging  through  washes  or  find- 
ing them  impassable  due  to  rains,  and 
having  to  walk  up  to  a  mile  and  carry 
luggage  back  to  the  waiting  vehicle.  The 
students'  return  too  can  be  eventful. 
When  a  group  arrived  at  noon  by  bus 
we  gave  them  lunch  of  mutton  stew  and 
fried  bread  (a  typical,  good  Navajo  meal) 
before  taking  them  home.  As  the  food 
rapidly  disappeared  one  student  re- 
marked, "I  forgot  how  good  this  tastes 
—  haven't  had  any  for  such  a  long  time!" 
Once  a  student  was  to  be  met  in  Farm- 
ington  but  wasn't  on  the  bus.  Two  days 
went  by.  Police  were  contacted  and  began 
looking  for  her  in  four  different  states. 
Three  days  later  she  appeared,  weary  but 
safe.  At  her  first  bus  change  a  driver,  not 
noticing  her  ticket,  let  her  on  an  express 
bus  headed  for  Los  Angeles.  When  she 
finally  arived  in  Farmington  moneyless 
and  hungry,  she  was  puzzled  why  police- 
men picked  her  up  at  the  bus  station  and 
held  her  until  we  arrived. 


High  on  the  list  of  reasons  why  Nava- 
jo families  engage  in  the  SIP  program  is 
a  desire  for  their  children  to  have  educa- 
tional advantages.  "Our  children  can 
better  themselves  in  ways  they  have  no 
opportunity  to  here,"  commented  one  par- 
ent. "Here  there  is  no  opportunity  to  take 
part  in  school  activities,  especially 
sports."  Explained  another;  "Many  of 
us  wish  we  would  have  had  opportuni- 
ties like  this  when  we  were  school  age. 
Perhaps  we  would  have  gone  further  in 
our  schooling  than  we  did,  maybe  finished 
high  school.   We  want  our  children  to 
have  a  good  education  and  to  have  op- 
portunities to  make  a  good  life.  Some 
of  us  would  have  to  send  our  children  to 
Bureau  of  Indian  Affairs  boarding 
school.  We  do  not  want  to.  It  is  good 
when  the  students  can  learn  things 
around  the  home,  especially  the  girls 
about  housekeeping  and  cooking."  Re- 
marked another  parent:  "I  want  my  son 
to  learn  all  he  can  about  farming  along 
with  his  education.  Here  there  is  no  op- 
portunity to  learn." 

Other  Navajo  parents  were  eager  to 
explain,  "It  is  not  because  we  do  not 
want  our  children  in  our  own  homes 


with  us  or  that  we  do  not  care  about 
them.  Nor  is  it  because  we  think  your 
ways  of  doing  and  living  are  so  much 
better  for  them  to  learn  and  follow.  We 
think  it  should  be  a  two-way  process. 
Our  children  need  to  learn  some  of  your 
ways  of  living  and  working  and  need  to 
speak  good  English  because  we  live  in  a 
predominantly  white  English-speaking 
society.  We  want  our  children  to  have  a 
better  life  than  ours.   But  we  want  our 
children  to  remember  their  own  language 
and  culture.  Sometimes  our  children 
keep  'bugging'  us  that  they  want  to  go 
until  we  decide  perhaps  it  might  be  good 
to  let  them  go.  Another  reason  is  because 
we  feel  living  in  a  Christian  home  while 
attending  school  gives  them  the  opportu- 
nity to  learn  about  Christian  life." 

On  this  latter  point,  Christianity  as  it 
relates  to  SIP  has  been  discussed  with 
both  host  and  Navajo  families.  One  Nav- 
ajo parent  said,  "We  are  glad  our  children 
can  be  in  Christian  homes  while  away 
attending  school.  We  would  not  be  a  part 
of  SIP  if  you  put  our  children  in  non- 
Christian  homes."  The  consensus  indi- 
cates that  if  the  parents  chose  to  put  their 
children  in  homes  rather  than  in  a  BIA 


school  or  other  placement  programs,  or 
keep  them  here  for  long  rides  on  buses, 
the>  want  them  to  be  m  Christian  homes 
and  desire  a  Christian  atmosphere  both 
in  word  and  deed. 

Still  there  are  ver>'  strong  feelings 
among  the  Navajo  parents  that  the  ehild 
not  be  urged  to  accept  Chnsiianit>  for 
his  or  her  own  life.  This  should  be  en- 
tirely each  child's  decision  withinit  any 
kind  of  .Anglo  pressure. 

The  Navajo  feeling  toward  the  Chris- 
tian faith  was  explained  recently  b>  Kent 
Fitzgerald,  an  Indian  and  retired  BI.\ 
worker  who  now  is  the  executive  secre- 
tary of  the  Episcopal  Church's  National 
Committee  on  Indian  Work.  "The  gospel 
of  Christ  is  the  greatest  gift  the  white 
man  has  given  the  Indian."  he  stated  at 
the  consecration  service  of  the  first  In- 
dian as  a  bishop  of  the  Episcopal  Church. 
But    Mr   Fitzgerald  added.  "Unfortunate- 
ly, along  with  this  gospel,  the  white  man 
has  urged  on  the  Indian  his  culture.   .And 
with  the  culture  came  a  go\ernment 
structure  which  was  to  dominate  and  con- 
trol the  life  of  the  Indian  for  the  next  7."; 
years."  Many  Navajos  \ook  at  Christian- 
ity as  "The  White  Man's  Religion"  which 
has  been  forced  onto  them  along  with 
many  other  "White  Ways." 

As  I  noted  at  the  outset,  there  are 
things  in  -SIP  about  which  Navajo  par- 
ents wonder  and  ask  questions.  "What 
are  the  real  reasons  why  while  families 
take  Navajo  students  into  their  homes?" 
a  number  asked  in  my  visits.   "Is  it  pos- 
sible that  some  white  families  might  take 
a  student,  especially  a  boy  student,  for 
free  labor?  Is  there  any  danger  that  some- 
lime,  perhaps  years  later,  you  arc  going 
to  turn  around  and  demand  that  we  pay 
you  back  for  the  time  you  kept  our  child 
in  your  home,  just  the  same  as  the  US 
Government  has  done?"  If  these  seem 
illegitimate  questions  then  study  He  Talk 
You  Listen  by  Vine  Dcloria  Jr.,  and  Our 
Brother's  Keeper. 

Another  mother  said,  ".Sometimes  I  just 
wonder  what  the  host  family  thinks  of 
me.   Maybe  they  think  I  am  real,  real 
poor  or  that  I  do  not  care  for  my  chil- 
dren, or  that  I  do  not  want  my  children 
and  that  that  is  why  I  put  them  in  homes 
for  school.   But  it  is  really  not  true.   I 
only  let  them  go  because  the  school  they 
have  to  attend  here  is  too  far  away  and  it 
is  too  far  to  go  to  catch  the  bus." 


In  one  c  ise  a  junior  hiyh  stuJcnt  w  ill 
ha\e  been  gone  two  years  this  summer 
without  returning  lo  \  isil  her  p.irents. 
These  parents  are  asking.  "Does  it  e\er 
bother  you  that  our  children  are  in  >our 
home  for  such  a  long  period  of  time  '  Ho 
\ou  e\er  wonder  how  ue  feci  ahoiil  it'.' 
How  do  you  feci  about  ha\  ing  them  for 
such  long  periods?   Do  \ou  urge  ihciii  lo 
st.iN  longer  or  {.\o  \ou  encour.igc  them  to 
return  home  to  us'.'"  P.irents  question 
why  in  some  cases  there  is  no  corres- 
pondence from  host  families  on  progress, 
grades,  .icli\  ities,  and  problems. 

Inevitahly.  there  are  anxieties  about 
how  much  the  experience  awa\'  from 
home,  m  .1  dillcrcnl  culture,  will  change 
the  \oulh.   Some  parents  express  confi- 
dence their  children  will  not  forget  nor 
Icive  the  Na\ajo  wa\  because  they  are 
Navajo  and  ha\'e  learned  while  very 
young.    lUit  other  p.irents  arc  sa\ing. 
"One  of  Ihc  dangers  is  that  a  child  may 
stay  away  too  long.  We  do  not  want  them 
to  forget  their  own  language  and  the 
Navajo  wa\'  of  living.   What  will  their 
attitude  be  toward  us.  their  rclati\'es.  and 
the  communltN'  when  lhc\  return'.'" 


Une  famil)  explained  it  this  way.  "We 
ha\e  feelings  about  letting  them  go  for 
we  love  them  and  care  about  Ihcm. 
Everybod\  gets  to  the  point  the\  must 
swallow  their  pride  once  in  awhile  in 
order  to  help  somebody  out  in  certain 
ways.  Sometimes  we  must  think  twice 
before  we  do  something  and  then  de- 
cide what  is  best.   We  Navajos  must  swal- 
low our  pride  when  sending  our  children 
lo  your  home,  for  the  sake  of  the  children 
thai  ihey  gain  something  belter.   We  also 
do  when  we  hear  untrue  things  about  our 
children  from  white  parents  —  we  do  this 
for  the  sake  of  our  children's  betterment." 
Looking  at  the  gap  between  the  Navajo 
and  the  Anglo  cultures,  some  of  the  In- 
dian parents  would  ask  of  host  families, 
"Why  do  you  question  the  background  of 
the  students  who  are  going  lo  live  with 
you  in  your  home?  'You  ask  so  many 
questions  about  their  backgrounds  and 
everything.  We  just  wonder.  For  years 
you  have  been  sending  white  workers 
out  here  lo  live  and  work  among  us.  We 
never  question  any  of  their  backgrounds. 
We  just  accept  them  in  our  community  in 
good  faith." 


To  me  it  is  clear  that  the  Navajos  do 
not  care  to  embr.ice  and  accept  the 
"White  M;in's  Culture"  as  a  whole.   They 
see  in  it  a  phoniness  of  basic  values;  their 
own  sometimes  are  better  and  more  dur- 
able. They  see  whites  unable  to  teach 
them  much  on  how  to  live  happily;  the 
whites  need  lo  learn  from  them.   And 
thc\  know  firsthand  how  the  white  man 
ire.its  other  races. 

Perhaps  nowhere  in  the  L'S  have  there 
been  such  great  opposing  principles  be- 
tween the  old  and  the  new  as  there  is 
among  the  Navajo  tribe.   And  perhaps 
no  place  else  have  these  so  closely  ap- 
proached a  fusion.   At  that  fusion,  if  and 
when  it  comes,  there  may  well  arise  a  new 
faith,  a  faith  big  enough  to  embrace  all 
of  mankind's  experiences  of  the  past,  all 
our  religious  creeds,  and  all  our  scien- 
tific concepts.    It  would  not  be  too  great 
a  coincidence  if  the  new  symbols  of  that 
faith  rose  out  of  those  of  the  past,  just 
as  mankind  itself  has  risen  to  successive 
stages  of  evolution  through  the  supreme 
symbol  of  the  sipapu  epitomized  as  the 
Grand  Canyon.' 

.An  old  Hopi  man  told  in  spacious 
words,  with  slow  and  precise  concentric 
gestures,  how  the  Hopis  had  always  lived 
in  preparation  and  expectation  for  the 
coming  of  the  White  Brother.   "When 
that  White  Briilher  Iriih'  should  come 
(he  had  not  truly  or  fully  come  as  yet), 
then  all  that  was  great  and  old  in  the 
Hopi  life  would  unite  with  all  that  was 
great  and  old  in  the  White  Brother's  life; 
and  the  two  lives  would  move  into  a  fu- 
ture more  bright,  and  also  everlasting, 
neither  life  engulfing  the  other,  but  'like 
the  two  distinct  strands  woven  into  a  sin- 
gle lariat.'  "■ 

If  that  day  should  ever  come  perhaps 
we  all  could  feel  in  our  lives  what  is  ex- 
pressed in  a  Navajo  Prayer,  from  the 
myth  of  Beauty  Way: 

I  will  be  happy  forever,  nothing  will 
hinder  me; 

I  walk  with  beauty  before  me.  I  walk 
with  beauty  behind  me, 

I  walk  with  beauty  below  me,  I  walk 
with  beauty  above  me, 

I  walk  with  beauty  around  me,  my 
words  will  be  beautiful.    D 


'  Krfim      Ma^kfd      Gntit,      bv      Frank      \\'nltcrs. 
Sw.'illow    PrCT-s.   Inc..   pp.   12.'»-42fi. 

-  t  r(»in      On      thr     Gtratiiirif^     It'flv.      by     Jrttin 
C>>llicr.  Swallow    PrcM,   Inc..  pp.   70  ft. 


MESSENGER    i- 


[b@©k  [r©wD®\^§ 


American  Indians  in  mission  to  humanity 


BURY  MY  HEART  AT  WOUNDED  KNEE,  by   Dee 

Brown.    Holf,  Rinehart  &  Winston,   1970.    487 
pages,   $10.95.     Bantam,    $1.95    paper 

OUR   BROTHER'S   KEEPER:   THE   INDIAN    IN 
WHITE  AMERICA,   edited   by    Edgar   5.    Cahn. 
New  Community  Press,  1969.    206  pages,  $2.95 

CUSTER  DIED  FOR  YOUR  SINS,  by  Vine  Deloria 
Jr.   Avon,    1969.     272   pages,   $1.25 

WE  TALK,  YOU  LISTEN,  by  Vine  Deloria  Jr. 
Macmillan,   1970.    227  pages,  $5.95 

American  Indians  across  the  land  are 
beginning  to  articulate  their  perspectives 
on  life  in  America,  past  and  present,  with 
clarity  and  forthrightness.  These  four 
books  are  some  of  the  growing  number  of 
publications,  by  both  Indians  and  Indian- 
ists,  that  seek  to  sensitize  all  Americans 
on  what  really  happened  as  the  European 
conquered  and  colonized  the  New  World 
and  how  life  looks  to  the  American 
Indian  today. 

American  literature,  folk  music,  films, 
and  classroom  histories  have  generally 
portrayed  the  first  American  as  an  un- 
civilized savage,  a  heartless  heathen  who 
lives  in  the  wilderness,  raids  the  home- 
steads of  well-meaning,  innocent  white 
homesteaders,  and  whose  burial  grounds 
and  culture  have  provided  immeasurable 
data  for  anthropologists  to  dig  into,  carry 
ofT  to  museums  and  private  collections, 
and  chronicle  in  reams  of  papers  and 
shelves  of  books.  Sports  teams,  the 
Scouts,  4-H.  campers,  service  clubs,  and  a 
variety  of  social  groups  use  Indian  names, 
symbols,  and  rituals  to  give  color  and  ex- 
citement to  their  activities.  From 
Columbus  to  the  present,  churches  have 
directed  missions  to  the  Indian  target, 
very  seldom  with  the  intention  of  encour- 
aging him  to  find  himself,  more  in  an  at- 
tempt to  rework  him  into  a  white  man's 
mold  with  a  Christian  label.  The  results 
of  all  these  relationships  between  white 
and  red  are  basically  tragic.  The  modem 
Indian  spokesman  is  talking  about  that 
tragedy  and  wanting  to  change  the  rela- 
tionships to  something  more  humanizing 
for  everybody. 

Bury  My  Heart  at  Wounded  Knee  is  a 
good  place  to  start  the  change.  The  sub- 
title identifies  the  book  as  "An  Indian 


History  of  the  American  West."   It  is  de- 
scribed as  "a  documented  account  of  the 
systematic  plunder  of  the  American  In- 
dians during  the  second  half  of  the  nine- 
teenth century,  battle  by  battle,  massacre 
by  massacre,  broken  treaty  by  broken 
treaty."  Dee  Brown  has  painstakingly 
brought  together  scattered  records  of 
Indian  voices  that  spoke  during  the  dec- 
ades when  the  white  man  was  dismantling 
the  red  man's  world:  his  land,  his  buffalo 
and  forests,  his  social  organization,  and 
his  identity. 

The  effect  on  the  reader  is  shock,  anger, 
guilt,  a  deep  sadness,  a  temptation  to 
despair  for  what  greed  and  racism  did  to 
a  proud  and  noble  people.  This  legacy  of 
violence  and  dehumanization  has  left 
both  e.xploiter  and  exploited  sick  and 
estranged.  Any  American,  of  whatever 
origin,  needs  to  read  this  book  and  let  its 
message  filter  down  and  influence  the 
shape  of  his  self-understanding.  For 
Christians,  it  has  something  to  say  about 
what  the  Christian  mission  is. 

Brown's  book  adds  some  new  names  to 
American  history  for  most  readers:  Red 
Cloud,  Black  Kettle,  Sitting  Bull,  and 
Crazy  Horse  come  through  as  worthy 
candidates  for  space  beside  names  like 
Washington,  Jefferson,  Lincoln,  Patrick 
Henry,  and  Paul  Revere.  They  were 
statesmen  of  stature  and  insight,  heroes 
who  loved  freedom  and  sought  it  for  their 
people.  Sand  Creek,  Pine  Ridge,  the 
Little  Bighorn,  the  Ghost  Dance  Camps, 
and  Wounded  Knee  Creek  are  signposts 
of  rich  American  history  as  much  as 
Valley  Forge,  Gettysburg,  and  the 
Ephrata  Cloister.  The  problem  is,  the 
winner  pays  little  attention  to  the  loser's 
reading  of  their  common  history. 

Our  Brother's  Keeper:  The  Indian  in 
IV hite  America  (see  Messenger, 
5/7/70,  pages  2-7)  reports  on  the  status 
of  the  Indian  in  America  today.  "It  is  a 
look  at  a  world  which  exists  today  within 
our  midst  —  a  world  hidden  from  public 
view  and  thus  from  public  conscience  — 
a  world  controlled  by  white  men,  a  world 
which  grinds  out  new  injustices,  new 
indignities,  and  new  wrongs,  day  by  day." 
This  book  focuses  on  the  Bureau  of  In- 


dian Aff^airs,  the  federal  agency  that  has 
much  to  do  with  maintaining  the  shape 
of  reservation  Indian  life  today,  since  it 
administers  health,  education,  welfare, 
and  other  services  for  many  Indians. 
The  BIA  is  the  controversial  long  arm  of 
the  great  white  father  that  protects, 
threatens,  and  meddles  in  everyday  af- 
fairs of  the  Indian.  What  to  do  with  the 
BIA  is  a  contemporary  Indian  issue,  but 
also  an  issue  of  long  standing. 

This  book  is  a  collection  of  document- 
ing statements,  with  commentary  sympa- 
thetic to  Indian  freedom  from  white  con- 
trol, which  demonstrates  the  Indian's 
feelings  about  the  white  man's  domina- 
tion. It  helps  to  update  from  where  Dee 
Brown  leaves  off,  a  hundred  years  ago. 
Our  Brother's  Keeper  tells  it  like  it  is  for 
the  Indian,  pointing  out  some  current 
wrongs  and  making  it  quite  clear  that 
their  major  righting  is  needed.  The  book 
prepares  the  ground  for  change  but  does 
not  concentrate  on  specific  proposals  for 
making  needed  change.  It  points  in  a  di- 
rection and  expresses  Indian  readiness  to 
move.  Several  helpful  pages  under  the 
title  "Civilizing  the  White  Man  —  A 
Tribute  to  Indian  Culture"  contain  an 
expression  of  brotherhood  directed  to  the 
white  world,  a  modern-day  message  from 
the  red  brother  offering  to  help  the  white 
brother  find  some  new  light  for  his  prob- 
lems of  personal  isolation,  international 
relations,  crime,  and  community.  There 
are  some  stimulating  challenges  that  he- 
gin  to  stir  when  the  Indian  with  his 
strong  sense  of  community  says  to  the 
white  man  in  his  isolation:  "You  are  each 
a  one-man  tribe."  On  the  issue  of  ecology 
and  care  of  the  gifts  of  nature,  the  Indian 
brings  with  his  understanding  of  creation 
a  profound  theology  of  ecology  which 
some  persons,  both  red  and  white,  feel 
may  provide  the  key  to  survival  for  all 
humanity. 

Vine  Deloria  Jr.,  author  of  Custer  Died 
for  Your  Sins  and  iVe  Talk.  You  Listen. 
is  a  young  lawyer  of  the  Standing  Rock 
Sioux  tribe,  a  divinity  school  graduate, 
and  a  capable  interpreter  of  red  America 
to  white  America.   He  comes  down  hard 
on  the  cultural  genocide,  cheap  evange- 


5-1-72    MESSENGER     21 


DEATHS 

Ba*<-i      \\clion.    C'ancfo,    \.l>,.    on    Jan.    2. 

1971,  JK"!  "2 
Buchrr.   Mabel.  Quarrwillc.   Pa.,  on   Viec    14 

1971.  agnl   78 

Dilltng.     (•co[}*c     M.,     HrUtnaur.     N.J..     on 

June  24.    1971,  agnl  47 
Ebbert.    Ella.   La  Vrrnc.   Calif,  on   Krb    21. 

1972.  agcti    87 

Frrrman.   .Mice.    Bea^cnon.    Mich  .   on   Aiiij 

i.    1972.   aged    86 
Fric*.   J.    H-.    .McPhcTMin.    kan*..   on    l-cb.    7, 

1972 
Fuhrman.  C-lail\^.  Hanoicr.   Pa  .  on   Oec.  2'». 

1971,  aseil  66 
(iarber.  Mella  E  ,  BroaiUai.  \a..  on  Ocl    22. 

1971.  asetl    76 

(.lick.    Ina    Marie.    Empire.    C'alif-.    on    Ocl. 

26.   1971.  asol  59 
Ha»t.   Hcber.  Chicago.   Ill  .  on  Ocl.   12.   1971. 

agcil    93 
Honaker.   Carl   S  .    Ml.    Siilnc%.    \'a..   on    Jan. 

ID.    1972 
Htiher.    (-larlan   E..  Qiiinlcr.    kanv..  on   .Sept. 

12.  1971.  ageil    40 

Kenneth.  Tucker  I..  Mc  Mli-iierxillc.  Pa.,  on 

Sepi     22.    1971.   aged   66 
I  ingle,  .\lina  R..  McPhcr«>n.  Kan*.,  on  Jan. 

IJ.    1972.    ageil    75 
McConkc*.  Eilith    l...  McPherNon.    Kans..  on 

Sept    2:1.   1971.  jgol  97 
MaAlcn.    Cora     B  .     Winter     Park.     Fla..     on 

Sepl.    |h.    |;>7I.  ageif   S7 
Mjthia*.    flaicl.     Lanark.     III.,    on    Jan.     8. 

1972.  agol  81 

Maii/>,  F-I\a  \\  ,  Bmadua*.  \'a..  on  Oct.  13, 

1971.  agol   78 
^lohcrlv.   Harold.  Springfield.  Ore.,  on   Feb. 

22.    1972.  aged  52 
M<">«>re.  Emc»i   F..  Ml.  Sidnc\.  \'a..  on  .Sept. 

2.    1971 
N.i.<h.     William     J..     Bca%erton.     Mich.,     on 

r>ec.    19.   1971.   agcl   84 
\eUon.    Mar>    E.   (.lick.    \okt>\iIIc.   \'a..   on 

Feb.    17.    1972.  aged   82 
Peel.   Ruth.   Mcpherson.    Kans..  on   No\.    10. 

1971.  aged   73 

Price.  .Angle  T..  Wiru.  Va..  on  Feb.  5,  1972. 

aged  79 
Rirrhie.  Ccorge  W..  Broadwav,  \'a..  on  Nov. 

I.   1971.  aged   6:! 
RowIan<l.  Mn.  Charles  L..  Nc^'  Oxford.  Pa.. 

on    Dec.    13.   1971.  aged   SO 
RoTcr.   Ada.    Lanark.    III.   on  Jan.   4.    1972. 

aged   83 
Sthock.  Lawrence  E..  Cando.  N.D.,  on  Oct., 

28,  1971,  aged  77 
SchreibcT,   .Anna.    Quarrv\illc,    Pa.,    on    Nov, 

19.    1971.  aged   75 
Schwartz.    Frank.    Cleveland.    Ohio,   on    Jan. 

7.   1972.  aged  69 
Sheen.   J.    Odic.    Ml.    Sidncv.    Va..   on    Nov. 

9.   1971 
Shoirman.    Zelda    R..   Liberty.    III.   on    Feb. 

13.  1972.  aged  74 

Sn%der.   B>ard    F..   Enid.   Okla..  on   Feb.    14. 

1972.  aged   61 

Stmhm.    Fred    E  .    Mo<lc»io.   Calif.,   on    Dec. 

19.   1971.   age.1   83 
Sirowbridge.  Ida.  Davion.  Ohio,  on  Dec.  20. 

1971.  aged  93 
Voran.  .Anna  K..  McPhervm.  Kaas..  on  .Aug. 

12.    1971.  aged  90 
Walton.  Otis.  LibcrtT.  III.,  on  Jan.  17.  1972. 

aged   87 
Wampler.  Jmcph  G..  Harrisonburg.  Va..  on 

Jan    31.    1972.  aged  64 
Webb.   Darl.   Mcpherson.   Kans  ,  on   Sept.  4. 

1971.  aged  79 

M     MESSENGEK    3  1  72 


lisni.  and  racist  half-lruths  that  white 
.■Vmericans.  both  Christians  and  non- 
C'hrisii.ins.  have  hialanlly  pracliccd  on 
iho  Indian  since  ihe\  have  lived  on  the 
same  continent.   His  Custer  Died  for 
)'(>iir  Sins  dem\  thologizes  some  of  the 
stereotypes  about  Indians  and  introduces 
the  real  Indian  of  today,  his  feelings  and 
perspectives  on  government  policies,  an- 
thropologists, church   work,   civil   rights, 
and  the  struggle  to  find  .i  meaningful 
adapt.ition  to  life  in  modern  society,    lie 
I iilk.  You  Listen  looks  at  options  for  re- 
working the  worn  fabric  of  modern  soci- 
ety to  make  for  more  freedom,  selfhood, 
and  communitv  among  the  several  .Xmer- 
ican  communities  or  tribes.   "The  nation 
that  colonized,  brutali/ed.  ,ind  patronized 
its  minorities,  the  nation  that  built  an 
artitici.il  universe  on  land  it  neither  un- 
derstood nor  respected  —  that  nation  has 
been  defeated,  by  its  dissident  minorities 
and  bv  the  land  itself  that  is  ultimately 


rejecting  those  who  abused  it."   Deloria's 
thought  has  a  theological  ring  of  death 
and  resurrection,  of  call  lo  confession 
and  rededication,  of  real  hope  for  human- 
ity. 

These  books  are  not  just  for  those  in- 
terested in  Indian  studies  or  missions,  or 
anthropology.   Their  message  is  for  those 
interested  in  the  human  race  and  its 
future.  —  Merle  Crouse 

CLASSIFIED   ADS 

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weeks  open  during  June,  July,  and  August.  60- 
80  campers.  A  winterized  cottage  for  winter  re- 
treats is  now  available.  25-30  campers.  Family 
camping  pad  available  also.  For  information 
write  Byron  Berkey,  Box  460,  Denton,  Md,  21629, 
or  call  301-479-0505, 

WORK  AT  HOME  —  If  you  can  address  and  stuff 
envelopes,  rush  stamped,  addressed  envelope 
and  25c  (for  handling)  to  Mrs.  E.  L.  McGaugh  Jr., 
Route    I,   Box    58B,   Abcrnathy,  Tex.   79311. 


MESSENGER 


Hand-screened  and  signed  original  prints 


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not  because  they  are  had,  but  be- 
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oun  patch  nf  j^rau  and  nibble 
themselves   out    oj    '•ight. 


The  Brethren  Press,   U51   Dundee   Ave.,   Elgin,   III.  60120 


Name 


Address 


[r®wo@m7 


The  gunf  ight  at  the  corral  is  not  OK 


by  Ben  Simmons 

Ihe  plot  of  a  typical  western  movie  in- 
volves a  simple  struggle  between  good 
and  evil.  The  Valley  is  in  the  control  of 
an  evil  range  boss  and  as  the  credits 
(producer,  director,  wardrobe  consultant) 
flash  by,  we  see  the  "savior"  riding 
through  a  magnificent  western  landscape 
(the  theme   music   builds  to  a  crescendo) 

—  the  "savior"  who  will  eventually  de- 
liver the  people  of  the  Valley  from  the 
evil  power  of  the  range  boss.  Soon,  we 
learn  that  the  evil  range  boss  has  been 
harrassmg  the  good,  clean,  thrifty,  indus- 
trious, hardworking,  peace  lovin'  settlers. 
They  are  determined,  upright,  forthright, 
and  honest  men,  willing  to  fight  against 
the  evil  one  for  their  homes,  lands,  and 
families  but  they  are  no  match  for  the 
hired  gims  of  the  range  boss. 

The  origins  of  the  "savior"  of  the  Val- 
ley are  shrouded  in  mystery.  He  seems  to 
be  forgetting  a  past  which  is  painful.  He 
is  pensive,  gentle,  and  kind  and  carries 
himself  with  quiet  strength.  The  settlers 
wonder  why  he  never  wears  a  gun  —  of 
course,  he's  peace  lovin'  too. 

After  insult  and  injury  is  heaped  on 
insult  and  injury,  the  more  timid  are  ready 
to  move  out  and  let  the  range  boss  have 
his  way,  but  the  simple,  brave,  honest, 
and  true  —  the  peace  lovin'  among  them 

—  will  take  up  their  squirrel  guns  and  go 
forth  reluctantly  to  fight  for  hearth  and 
home.  ".Some  of  you  who  are  afraid  to 
fight  stay  here  and  see  that  Joe  gets  a 
Christian  burial,"  that  is,  "Leave  the  dead 
to  bury  the  dead."  But  wait,  where  is  the 
mysterious  stranger?  He  has  dropped  the 
mantle  of  helplessness,  donned  his  faded 
buckskins,  and  now  wears  his  gun  as  only 
a  professional  can. 

Any  kid  who  has  ever  munched  pop- 
corn through  the  Saturday  matinee  (while 
Mom  went  shopping)  knows  that  it's  all 
over  for  the  bad  guys  now.  The  hand- 
some, quiet,  self-assured  "savior,"  with 
his  gun  worn  casually  at  his  side,  races 
ahead  of  the  confused,  ftimbling,  btim- 
bling  settlers  before  they  can  collect  their 


dim  wits.  The  peace  lovin'  stranger  has 
gone  ahead  of  them  into  the  little  town 
on  the  sage  covered  prairie  to  meet  the 
evil  range  boss  and  his  hired  gtin  in  the 
saloon  (where  else  would  e\il  reside  but 
in   the  saloon?). 

After  the  smoke  clears,  the  "savior"  is 
wounded  but  he  does  not  grimace;  and 
the  settlers,  rushing  into  town  with  fake 
bravado,  wouldn't  have  noticed  except 
that  they  see  the  blood  dripping  from  the 
sleeve  of  his  well-worn  buckskins.  They 
beg  and  plead  with  him  to  stay  on  in  the 
Valley  and  become,  with  them,  the  foun- 
dation of  a  great  nation  of  farms,  towns, 
churches,  and  schools.  Maybe  he  could 
be  the  sheriff?  He  shakes  his  head  sadly 
and,  with  the  weariness  of  a  man  who  has 
just  conquered  Evil,  tells  them  that  they 
don't  need  him  anymore:  "There  are  no 
more  guns  left  in  the  Valley."  With  that 
parting  benediction,  he  rides  off,  forlorn- 
ly though  majestically,  as  the  sun  sets 
over  the  Grand  Tetons.  The  theme  music 
comes  back  in  with  renewed  enthusiasm 
and  we  are  profoundly  moved.  We  are 
glad  that  the  bad  men  are  dead  and  that 
the  good  men  will  now  live  in  peace  and 
happiness  ever   after. 


Ihis  typical  plot  contains  two  basic  lies 
about  men  and  evil:  (1)  Any  situation 
where  evil  is  present  is  made  up  of  good 
guys  (victims)  and  bad  guys  (oppres- 
sors); and  ( 2  )  to  have  peace,  all  we  need 
to  do  is  kill  the  bad  guys.  After  the  bad 
guys  are  dead,  peace,  tranqtiillity,  justice, 
and  mercy  will  return  to  the  Valley. 

1.  To  believe  that  evil  in  the  world 
comes  from  bad  men  and  good  in  the 
world  comes  from  good  men  not  only 
denies  the  biblical  doctrine  of  man  but  is 
also  naive  and  unrealistic.  It  is  SLiid  that 
a  Nazi  extermination  camp  commander 
was  the  model  husband  and  father.  He 
worked  all  day  at  the  camn  handling  the 
necessary  administrative  procedures  need- 
ed for  disposing  of  people  quickly  and 
efficiently  and  then  he  went  home  in  the 
evening.  He  was  faithful  to  his  wife, 
loved  to  do  garden  work,  played  with  his 
children.     All   of   us    who   are   willins   to 


examine  ourselves  honestly  know  that  we 
could  not  be  called  good  or  evil.  Dividing 
men  into  the  good  guys  with  the  white 
hats  and  the  bad  guys  with  the  black  hats 
can  only  be  done  in  fiction  or  fantasy. 
Jesus  did  not  even  claim  goodness  for 
himself;  "There  is  none  good  but  one, 
that  is,  God  ..."  (Matt.   19:17   KJV). 

2.  Men  have  been  killing  one  another 
for  centuries,  millennia  actually,  and  still 
evil  persists.  How  did  we  ever  develop 
the  monumental  fiction  that  if  we  kill  bad 
men  evil  will  go  away  and  there  will  be 
peace  in  the  Valley?  After  the  "savior" 
has  killed  the  evil  men,  he  has  become 
merely  a  killer  (but  actually  that  is  what 
he  was  all  along)  and  has  forfeited  any 
possibility  of  saving  anybody. 

The  history  of  America  is  replete  with 
the  fiction  that  if  we  .send  good  men  in 
white  hats  (or  in  green  berets)  to  kill  the 
evil  men  in  the  black  hats  (or  in  black 
pajamas),  then  we  will  have  peace.  Our 
Secretaries  of  Defense  and  State  tell  us 
that  additional  expenditures  and  men  are 
needed  to  insure  the  triumph  of  good 
over  evil.  We  have  sent  good  men  (many 
of  them  committed  to  Jesus  Christ  as 
their  personal  savior,  men  who  wotild  not 
drink,  or  smoke,  or  swear,  or  "shack  up 
with  the  local  broads")  to  save  the  world 
by  killing  bad  men.  They  have  become 
merely  killers.  We  were  dismayed  about 
My  Lai.  Why  did  we  ever  tell  ourselves 
that  killing  "bad  men"  would  end  the 
reign  of  evil  in  the  world? 

The  typical  western  movie  and  the 
world's  military  forces  operate  out  of 
the  same  set  of  false  assumptions  about 
Ihe  nature  of  man  and  the  nature  of 
evil.  We  cannot  divide  men  into  groups 
of  "good  men"  and  "bad  men."  It  is  not 
possible  to  wipe  out  evil  by  killing  "bad 
men."  When  we  kill  men,  for  whatever 
reason,  we  simph  increase  the  grip  of 
evil   on   our   world. 

The  Man  from  Nazareth  said  that  the 
only  way  to  meet  evil  was  with  good. 
"Do  not  resist  one  who  is  evil."  He  lived 
his  life  that  way,  and  that  was  the  way 
he  died.  Any  other  method  of  meeting 
evil  is  not  only  doomed  to  failure,  it  is 
naive  and   foolish   and  unrealistic.  1J 


MESSENGER      23 


A  wary  eye  on  national  service 


Ought  every  youth  give  his  country  or  community 
a  year  or  two  of  useful  service  —  civilian  or  mili- 
tary, voluntary  or  compulsory,  whatever  the  t\pe? 

From  studies  now  being  Jrawn  together  by 
the  World  Ministries  Commission  of  the  Church 
of  the  Brethren  there  are  strong  indications  that 
at  high  governmenlal  le\els  the  i.hrcction  for  a 
program  of  national  service  is  cast,  even  though 
the  details  are  lacking. 

The  signals  for  the  coming  of  national  service 
seem  particularly  clear  as  compiled  in  a  report 
earlier  this  year  by  Ste\en  Esbensen  for  the  World 
Ministries  Commission  and  the  National  Inter- 
religious  Service  Board  for  Conscientious  Objec- 
tors. 

In  fact,  as  early  as  1967,  one  research  group 
had  definitive  plans  for  instituting  national  service. 
Pilot  projects  of  many  types  arc  proposed.  Ac- 
cording to  Joseph  Blatchford.  director  of  Action, 
the  agency  which  supervises  the  administration's 
volunteer  service  groups,  the  limitation  at  the 
moment  is  lack  of  money. 

Some  observers  discern  that  if  the  concept  of 
a  voluntary  army  now  being  tested  fails,  national 
service  then  will  be  given  major  impetus. 

Prototypes  of  national  service  are  found  in 
the  armed  forces,  the  Peace  Corps,  the  Job  Corps, 
\  ISTA,  and  other  federal  and  voluntary  agency 
programs.  Initiative  currently  is  being  given  to 
the  design  by  Action,  by  the  National  Service 
Secretarial,  and  by  research  foundations. 

.Advocates  see  a  comprehensive  program  of 
national  service  promising  numerous  benefits.  It 
could  provide  jobs  for  one  or  perhaps  two  mil- 
lion youth  a  year,  reaching  especially  what  one 
spokesman  described  as  "an  ominously  increasing 
number  who  are  adrift  and  unassimilated."  It 
could  provide  human  resources  for  attacking  an 
array  of  social  needs,  from  ecology  to  education. 
It  might  prove  something  of  a  leveler  between  the 
classes  of  American  society.  Early  in  the  lives 
of   youth    it   could   broaden    participation,    foster 


altruism,  build  ii;ilional  spirit.  It  could  become 
a  moral  cqinNalenl  to  war. 

Such  potentialities  as  these,  however,  do  not 
tell  the  whole  slory.  It  is  because  there  are  other 
raniilicaiions  that  a  committee  of  the  Church  of 
the  Brethren  Cieneral  Board,  coordinated  by  Wil- 
bur H.  Mullen,  is  striving  to  ferret  out  the  facts 
and  air  them  widely. 

A  dominant  concern  is  whether  the  program 
will  enable  —  or  compel  —  every  young  person, 
male  and  female,  to  engage  in  a  period  of  service. 
Ongoing  universal  conscription,  for  whatever  rea- 
son, is  a  departure  for  our  nation,  even  on  the 
heels  of  a  thirty-year  draft.  The  concern  is 
heightened  by  the  proposal  of  Donald  J.  Eberly 
of  the  National  Service  Secretariat  that  the  first 
priority  of  national  service  be  national  defense. 
To  define  the  program  in  quasi-military  terms  is 
to  perpetuate  what  is  already  a  fundamental  di- 
lemma for  many  Americans  —  the  reversal  of  our 
nation's  priorities. 

National  Service  could  bring  with  it  the  por- 
tent of  thought  control,  of  social  engineering,  and 
repression.  It  could  strengthen  the  power  of  gov- 
ernment to  act  in  ways  sometimes  removed  from 
the  national  interest.  It  could  detract  from  work- 
ing at  the  really  basic  ills.  Its  impact  upon  under- 
lying social  problems  could  be  so  innocuous  as  to 
alienate  youth  rather  than  turn  them  on. 


Ihc 


[he  ethic  of  service,  rooted  in  biblical  heri- 
tage, has  a  special  place  particularly  within  the 
Brethren  fellowship.  But  the  efTect  of  a  govern- 
ment controlled,  universal  system  of  service  may 
stand  in  jeopardy  of  other  values  which  are  also 
very  precious. 

The  study  which  the  General  Board  com- 
mittee now  is  making  is  timely.  But  the  concern 
urgently  needs  to  be  pursued  also  by  the  citizenry 
at  large.  Not  merely  the  future  of  youth,  but  the 
character  of  society  is  at  stake.  —  h.e.r. 


24      MESSENGEK    5  1/2 


We  believe  that  you  know  what  is  best  for  your  church  school 

SO 

IT'S  UP  T0  YOU 


Beginning  in  September,  1972,  the  Church  of  the  Brethren  offers  the 
possibility  of  choice  among  three  distinct  series  of  curriculum  ma- 
terials  for   your  church   school: 

The  Uniform  Bible  Series  —  a  series  which  starts  from  the  vantage  point 
of  Scripture  and  seeks  to  find   application  to   life  situations. 

The  Encounter  Series  —  a  series  which  begins  with  life  issues  and  sub- 
sequently seeks  to  find  the  relationship  of  the  biblical  revelation  to 
the   issues. 

The  Ventures  in  Christian  Living  Series  —  a  series  which  uses  both  ap- 
proaches, sometimes  beginning  with  biblical  content  and  sometimes 
with    life   issues. 


church   school   teachers   and 
planners: 

Send   for  the  "It's   Up  to 
You"  forms  to   assist  your 
church   school    in   selecting 
those   resources   best  suited 
to  the   unique   needs  of  your 
classes  and  departments. 


c-^ 


sf-" 


IT'S  UP  TG  YOU  I 


To:   The   Brethren   Press 
1451    Dundee   Avenue 
Elgin,   Illinois  60120 

Please  send  me  further  information  about  making 
curriculum   choices. 

Name 


Address 
City  


State 


Zip 


Church 


l_. 


Let's  hike  for  the  Fund  for  the  Americas  in  the  United  States 


Church   of   the   Brethren  youth   can  earn   money  for  FAUS  this  summer  by  walking  or  bicyling  to 
Annual    Conference.     After   soliciting    support  for   FAUS  from  your  congregation  and 
community  on  a  mileage  basis,  you   may   walk  either  a  symbolic   hike  within 
your  community  or  all  the  way  to  Cincinnati.    Details  regarding  the  pro- 
cedure   for    the    hike    may    be    obtained    from    your    youth 
counselors  or  by  writing  to  the  Parish  Ministries 
Commission,    1451     Dundee    Ave.,    Elgin, 
Illinois    60120. 


*  -  "^^ti.  Oh 


ce 


mi 


i 


messenger 


MiUuy 


CHURCH   OF   THE    BRETHREN 


MAY   15,   1972 


#>■«:.-  -   '*- 


•,'.C: 


t 


Dave  Rittenhouse:  More  than 
"    pastor-neighbor 


Dsl^ltsir^ 


19 


^>      In    Touch.     Introducing  a  special  issue  on  the  Appaiacliian  region 
and  culture  are  profiles  of  four  Brethren  workers  in  Southeastern 
Kentucky:   Mark  and  Naomi  Wanipier.  pastors;  Ernest  Walker, 
teacher;  and  St;inley  Bucher.  \olunteer 

lO     ^o'^^  Than   Pastor:   Neighbor,    dencral  Hoai\\  nieniliLr  Dave 

Kitlenhouse  serves  sescii  congreg:ilions   in   l\ic;ihontas  C'ouiUy.   West 
Virginia,  where  he  is  regartlcd  as  a  friend  ;uul  neighbor  ;is  well  ;is  a 
p;istor.    by  Terry  Pettit 

Oral  Tradition:  The   Literature  of  the  Mind.    The  passing  on 
ol'  knowledge,  tales,  riddles,  songs,  and  heliels  by  word  of  mouth  has 
happened  for  generations  in  Appalachia,  creating  ;i  literature  which 
people  carry  around  in  their  heads,    by  l.inal  Jones 

Faces   From   the   Mountains,    [n  the  late  twenties  and  early 
thirties  Doris  Llnuinn  p;icked  her  \iew  cameras  all  mer  the  Southern 
.Appalachians,  persuading  hundreds  of  remarkable   persons  to  sit  for 
portraits.    Eight  prints  form  a  gallery  of  mountain  folk 

Coal   the    Killer.    Coal  mining  in  Appalachia  ra\ages  not  only  the 
l.inJ  but  also  the  lives  of  the  men  who  mine  it.    by  Paul  Nyden 

Outlook  describes  the  celebration  and  consecration  foci  ;il  the  1972 
.-\nnual  Conference,  announces  a  youth  hike  for  the  Fund  for  the 
Americas,  spotlights  a  volunteer  to  Northern   Ireland,  tells  resources 
available  from  MrnusropE,  and  notes  two  conferences  on  the  environ- 
mental crisis  (beginning  on  4).  .  .  .    "Housing:   A  Growing  Religious 
Concern"  reports  on  this  .Annual  Conference  concern  as  it   relates  to  the 
nation  as  a  whole,  with  a  look  at  Brethren  activities  (S).  .  .  .   Readers 
wishing  more  information  on  .Appalachia  will  tind  a  list  of  resources  and 
places  to  visit  (14).  .  .  .  Gar\   Slaats  comments  on  "The  Culture  That 
-Seems  Out  of  Place"  (15).  .  .  .  "The  Reunion."  by  John  Fetterman, 
evokes  a  Kentucky-style  family  gathering  (25).  .  .  .  The  collegiate  staff  of 
the  Commission  on  Religion  in  Appalachia  makes  a  statement  of 
concern  (28) 


RENEWED    CONFIDENCE 

In  Juno  1'I70.  I  icliirned  mv  draft  cards, 
ending  my  parlicipalion  in  that  pari  of  the 
war  machine.  In  July  1970,  Annual  Con- 
ference in  Lincoln,  Neb.,  revised  our  Statc- 
nicnl  on  War  to  recommend  noncoopcration 
ci|uall\  willi  allcrnalisc  service.  Though  the 
ilocisiiiii  was  ill  itself  only  words.  I  felt  re- 
newed coiilidence  in  m\  cluirch's  commil- 
nienl  lo  Ihe  beliefs  il  taught   me. 

In  January  1972.  I  began  a  (hiec-year 
prison  senlenee  because  of  my  noncoopcra- 
tion with  conscription.  In  March  1972,  the 
Cieneral  Board  acted  lo  minimize  our  cor- 
porate investments  in  war-related  industries 
and  government.  Though  I  sec  this  as  a  be- 
ginning step  rather  than  a  final  solution,  my 
eonlidenee   is  again   renewed. 

Boil    CiRO.SS 
Ashland,    Ky. 

CONTINUE   BOARDS   EXAMPLE 

Sensing  llie  pressures  of  more  Ihan  eight 
hours  of  debale.  and  knowing  the  reasons 
given  for  keeping  our  investments  intact,  I 
applaud  the  Cieneral  Board's  action  to  divest 
our  military-related  slocks  and  bonds.  I  feel 
it  is  a  courageous  step  in  following  the  Lord- 
ship of  Jesus  t  hrisl.  and  narrows  the  ercdi- 
hilit)  gap  in  our  peace  witness  eoncerning 
words  and  deeds,  .statements,  and  actions. 

As  the  members  of  the  board  have  wrestled 
and  prophetically  decided,  so  may  each  of 
lis  as  members  of  the  Brotherhood  tlo  like- 
wise —  in  our  lives,  with  our  means  —  hum- 
bly seek  to  follow  and  continue  the  example 
set  by  the  board,  in  living  out  our  own  con- 
sislenl  peaee  wilness  as  our  response  to 
Chrisl. 

K\i  I'll   /..   M(ni  R 
York,   Pa. 


EDITOR 

Hov/ard   6.   Royer 

ASSOCIATE   EDITORS 

Ro^s'd   E.   <ccn?r      Nev/s 
Wtlbur   E.   Brumbaugh  /  Design 
ICennefh   I.   Mors<>   '  Features 

ASSISTANT   EDITOR 

Linda    K.   BeHer 

EXECUTIVE   EDITOR 

Richard   N.   Miller 


VOL.    121,   NO.    10 


MAY    15,    1972 


r.RF.nns  r.r.%cr.  ini.l  Kcd  Stanlcv:  2 
iriehtl  ncTcA  CnWcvc:  ^  |ohn  Fikc:  1 
I  center  Icfti  Don  fionick:  li  Ronald  E. 
Keener:  9  rnuric^\  of  the  Chiirrh  of  the 
Brethren.  Wc<tmin<ler.  M(l  ;  li.  22.  24 
the  (Inunril  n<  the  Southern  Mountain*:  17. 
19.  2r>.  21  ronrt(r«v  r»f  the  Xppalarhian 
Mtcteiim  an<l  the  Dori*  L'linann  Founda- 
tion. Berea  Oilkjje:  2:(  Bob  Cooper;  Zi.27 
Bernie  Met/roth  for  the  Lotiin'tllr  Courier- 
journal  Sunday  .Magazine 


MF«FNr.rR  \%  the  ofTirial  pnbliration  of  ilic 
C:liurr1i  of  the  Brethren.  Filtered  as  scrnnd- 
d.T^i  ni.ntter  -Aug.  20.  I9I8.  under  .Act  of 
Congress  of  On.   17.  1917.    Filing  dale.  Oct.  I. 

1971.  MF.ssFNr.ER  is  a  nictnber  of  the  .Associ- 
ated Churd)  Pres.s  antl  a  subscriber  to  Reli- 
gious News  Service  and  F.cutuenical  Press 
Sersice.  I^iblical  fpiotations.  unless  otlienvisc 
indicated,  are  from  the  Rcsiscd  Stanilard 
\'ersjon. 

.Subscription  rates:  51.20  per  year  lot  iiidi- 
%idiial  subscriptions;  .53,00  per  year  for  church 
grruip  plan;  5!^. 00  per  sear  for  every  home- 
plan;  life  subscription.  500;  hiisbanfl  and 
575.  If  sou  move  clip  r>ld  athlros 
Mf.ssfnc.fr  and  send  witli  new  address. 
.Mloiv  at  least  fifteen  days  for  ad- 
dress change.  Mf-ssfnc.er  is  owned 
.iti<1  published  twice  monthly  by 
ilic  (ieneral  Scrs  ices  Commission. 
(  hurch  of  the  Brethren  Cieneral 
Hoard.  1131  Dundee  .\\c.,  F.lgin. 
111.  f)0120.  Second-class  postage 
paid   at  F.lgin.    III..   Mav    13.    1972.    {>)pyright 

1972.  Church  of  the  Brethren  Cieneral  Board. 


svife 
from 


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STANCE    OF   OPENNESS 

I  h;i\e  jiisl  iecei\ed  ii  mailing  on  1972 
Annual  Conference  plans.  The  theme, 
"Flamed  by  the  Spirit,"  is  an  interesting  one. 
There  are  several  things  this  theme  could 
imply:  a  consciousness  of  God"s  leading 
Spirit,  a  realization  of  Ihe  necessity  for  the 
Holy  Spirit  to  be  active  in  our  lives,  or  a 
willingness  on  our  part  to  receive  the  bless- 
ings of  a  "spirit-directed  life." 

But  r  am  afraid  I  sec  more  (or  less?)  than 
Ihal  implied  and  involved  in  the  llienic.  I 
sense  a  trend  among  some  toward  a  sim- 
plistic faith  stance  which  is  being  thrust 
upon  us  out  of  fear.  Wc  see  declining  mem- 
bership, interest,  and  enthusiasm,  and  wc  are 
developing  a  sense  of  guilt  over  these  trends. 
So  we  hope  to  gain  vicariously  Ihe  experi- 
ence of  growth  others  are  experiencing.  This 
is  as  shallow  as  assuming  that  the  Jesus 
movement  among  youth  is  ushering  in  the 
kingdom.     Neither   of  them   deals   with    the 


m 


(Bm 


total  dynamics  of  man  living  in  community. 

Secondly,  we  need  to  be  careful  that  we 
do  not  allow  ourselves  to  be  lulled  into  an 
easy  discipleship.  Our  discipleship  is  based 
upon  a  response  to  the  Good  News  of  Jesus 
Christ's  saving  power  and  grace  for  the 
whole  person  and  not  to  a  divided  guilt- 
ridden  soul.  My  hope  is  that  we  develop  a 
striking  positive  note  about  our  faith  and 
not  allow  ourselves  to  develop  a  fear-ridden 
theology  of  hopelessness. 

Our  Church  of  the  Brethren  genius  has 
been  and  is  our  ability  to  allow  for  and  en- 
courage a  faith  experience  built  upon  the 
concept  of  wholeness  (our  world  mission/ 
Brethren  Service  combination  of  going  into 
the  world  that  God  loves).  Let  us  not  allow 
ourselves  to  be  swept  with  the  easy  popular 
answer  of  the  times  (dealing  with  guilty 
souls)  but  to  continue  to  maintain  a  stance 
of  openness  and  love  toward  our  brother,  in 
the  midst  of  a  troublesome  time  for  both 
the  church  and  the  world. 

James  E.  Tomlonson 
McPherson.  Kans. 

BETTER   NOT  WRITTEN 

It  seems  to  me  that  the  explanation  of 
the  action  of  the  General  Board  regarding 
Project  Equality  (March  1 )  would  have 
been  better  not  written.  It  would  have  been 
better  if  the  board  had  apologized  for  not 
being  able  to  bring  something  before  the 
Conference  that  could  have  been  under- 
stood. How  could  they  then  later  under- 
stand what  action  could  be  taken,  especially, 
reversing  the  delegates'  vote? 

I  would  think  that  a  vote  of  506  to  296 
should  say  something  on  any  subject.  Final- 
ly the  report  says  the  delegates  to  the  Cin- 
cinnati Conference  will  have  an  opportunity 
to  review  the  decision  of  the  board.  It 
seems  as  though  someone  feels  guilty  or  the 
Conference  could  get  on  with  business  that 
could  be  understood. 

Charley  B.  Miller 
Friendsville,  Md. 

CONTINUE   CONFRONTATION 

Thank  you.  Ronald  Keener,  for  the  article 
"National  Turnabout  on  War"  and  the  edi- 
torial "Government  vs.  a  Denomination" 
(March   15). 

As  I  approach  my  first  opportunity  as  a 
delegate  to  Annual  Conference.  I  look  for- 
ward to  continued  confrontation  of  these 
moral  issues  (US  government-sponsored 
killing  in  Southeast  Asia,  government 
harassment  and  surveillance  of  the  peace 
movement,  and  others)  by  Messenger  and 
our  leadership  in  Elgin. 

While  standing  in  line  at  6  a.m.  for  one 
of  the  eighteen  spectator  seats  for  the  Har- 
risburg  7  trial,  I  had  fellowship  in  conversa- 


tion with  others  waiting.  When  I  identified 
myself  as  Brethren,  a  college  student  from 
Southern  Illinois  good-naturedly  comment- 
ed, "those  troublesome  Brethren." 

The  Brethren  clergy  and  laity  who  do  not 
become  "troublesome"  by  silence  on  these 
issues  may  relinquish  their  peace  witness  to 
Brethren  who  do  speak  out,  the  Brethren 
Peace  Fellowship.  Catholic  Left,  and  sup- 
porters of  the  Harrisburg  7  and  the  peace 
movement. 

My  church  board  (Harrisburg  First  con- 
gregation) has  narrowly  defeated  (with  one 
exception)  many  opportunities  to  open  our 
church  door  for  peace  activists  and  discus- 
sion of  issues  relative  to  Harrisburg  7.  How- 
ever, anyone  who  wishes  to  come  to  Harris- 
burg to  see  "Harrisburg  7"  trial  or  activities 
related  to  it  is  welcome  to  stay  in  my  home. 
The  court  trial  and  fellowship  related  with 
it  is  a  never-to-be-forgotten  experience. 
Peace  history  is  being  made  in  Harrisburg. 
May  our  peace  witness  grow. 

Robert  B.  Erode 
Mechanicsburg.  Pa. 

THANKS   FROM  VIRGINIA 

Thanks  for  Ronald  Keener's  fine  editorial. 
Government  vs.  a  Denomination"  (March 
15).  After  World  War  II  some  of  us  won- 
dered (suspected)  that  fascism  could  come 
to  the  US  also. 

Thanks,  also,  to  Linda  Beher  for  the  good 
story  on  SCIPS.  Norman  Harsh  is  a  won- 
derful  leader. 

An  lowan,  I  came  to  Virginia  in  1960, 
and  am  now  pastor  of  the  United  Methodist 
congregations  at  Woodstock  and  Mount 
Zion.  Please  enter  my  subscription  to 
Messenger. 

Ernest  Dorr 
Woodstock,  Va. 

CHRISTIANS   UNITED 

I  recently  heard  in  a  Sunday  school  class 
a  deeply  committed,  rather  well-informed 
individual  refer  to  the  Church  of  North 
India  and  say:  "Since  I've  heard  of  that, 
my  giving  to  missions  there  has  lessened." 

In  the  light  of  the  above  statement,  I  ask: 
Has  enough  on  this  subject  been  written  in 
Messenger? 

In  the  December  1971  Messenger,  G.  K. 
Satvedi  wrote  from  India  that  he  received  a 
letter  from  a  friend  saying:  "Though  you 
now  belong  to  the  Church  of  North  India, 
we  still  call  you  brother."  Among  other 
things  the  writer  said.  "It  is  true  that  we  are 
enrolled  in  the  Church  of  North  India  but 
that  we  keep  our  practices  and  beliefs."  And 
he  added  that  though  the  general  manage- 
ment is  by  the  new  church  there,  we  are 
Brethren  indeed. 

More  on  page  30 


"Appalachia  has  had  an  effect  on  me," 
declares  one  writer  in  this  special  issue 
on  the  thirteen-state  region  where  one 
fifth  of  the  Brethren  live  and  work. 

And  he  is  right.  To  the  outlander, 
Appalachia  reveals  a  motif  of  contrasts: 
the  intricate  hollows  and  steep  ridges 
against  the  bruised,  torn  paths  of  the 
augur  and  strip  mines.  Such  mountain 
values  as  solitude  and  self-reliance 
against  the  invidious  government  sta- 
tistics on  poverty  pockets.  The  deep 
love  of  the  mountaineer  for  the  land 
and  the  home  place  against  places  in 
that  land  where  there  may  be  no  hope 
of  creating  decent  lives. 

But  the  parts  of  New  York,  Ohio, 
Pennsylvania,  Kentucky,  Maryland, 
West  Virginia,  the  Carolinas,  Tennes- 
see, Virginia.  Georgia,  Alabama,  and 
Mississippi  that  comprise  Appalachia 
are  rich  in  more  than  contrasts.  They 
contain  a  culture,  with  its  own  litera- 
ture, lore,  music,  crafts,  values  and 
traditions,  that  resists  stereotyping  or 
mere  casual  acquaintance:  Appalachia 
is  a  place  to  get  involved  in. 

Our  sharing  with  readers  this  small 
taste  of  the  heritage  of  Appalachia 
comes  at  a  time  when  some  who  will 
be  on  the  road  to  Annual  Conference 
in  Cincinnati  can  look  at  the  mountain 
country  with  new  respect.  For  others 
this  magazine  may  induce  more  study 
of  the  area  which  entered  the  nation's 
consciousness  in  the  sixties  as  a  "pov- 
erty pocket."  For  travelers  and  read- 
ers, a  list  of  resources  may  enlighten. 

For  the  rest,  feature  stories  introduce 
us  to  people  worth  knowing  and  some 
ideas  worth  thinking  about.  Contribu- 
tors include  Terry  Pettit,  I-W  volunteer 
who  has  spent  his  two-year  assignment 
in  communications  at  denominational 
headquarters,  Elgin,  III.;  Kentucky  writ- 
er John  Fetterman.  whose  evocation  of 
a  mountain  family  reunion  appears  by 
permission  of  the  Louisville  Courier- 
Journal  Sunday  Magazine:  Gary  Slaats, 
free-lance  writer  and  communicator 
from  Knoxville,  Tenn..  who  spent  al- 
ternative service  with  the  Commission 
on  Religion  in  Appalachia:  Loyal  Jones. 
Berea,  Ky.,  director  of  the  Appalachian 
Center  at  Berea  College;  and  journalist 
Paul  Nyden.  whose  article  appears  cour- 
tesy of  The  Nation.  Assistant  editor 
Linda  Beher  had  major  editorial  re- 
sponsibility. —  Editors 


5-15-72  messenger    1 


Mark  and  Naomi  Wampler:  Pastors 


In  Southeastern  Kentucky  Flat  Creek 
Mission  nestles  in  Clay  County's  Red 
Bird  River  area,  eighteen  miles 
southeast  of  Manchester,  one  of  the 
larger  towns.  Nearby  communities 
bear  similarly  flamboyant  and  de- 
scriptive place  names:  Kettle  Island. 
Gooserock.  Wolf  Coal,  Brightshade, 
Mud  Lick. 

Mark  and  Naomi  Wampler  have 
pastored  the  Mud  Lick  church  ever 
since  coming  down  from  Pennsyl- 
vania in  1967.  They  had  a  farm 
there,  near  .Annville.  Naomi  worked 
in  the  chocolate  factory  in  Hershey. 
and  Mark,  elected  to  the  free  minis- 
try by  the  Fredericksburg  congrega- 
tion in  1940.  preached  there  until  the 
move  to  Kentucky. 

.As  pastor.  Mark  feels  a  responsi- 
bility not  only  to  his  congregation  but 
to  Mud  Lick  as  a  community.  "It 
seems  that  the  whole  community 
looks  to  me  as  their  pastor  in  time  of 
need,  and  they  call  on  me  any  time." 
He  docs  about  one  third  of  the 
preaching  for  the  mission. 

Weekly  prayer  meetings.  Bible 
school  teaching,  home  visitation,  hos- 
pital calls,  community  meetings,  and 
sharing  in  radio  devotions  fill  his 
weeks,  along  with  woodworking  in- 
struction and  maintenance  at  the 


mission.  Last  fall  Mark  was  building 
kitchen  cabinets  for  families  who 
could  pay  for  the  cost  of  materials. 

While  Mark  cares  for  the  preach- 
ing at  Mud  Lick.  Naomi's  pastoral 
role  takes  a  different  direction,  co- 
ordinating the  Sunday  school  and 
working  with  tccn-agc  girls  who  come 
to  the  parsonage  every  Friday  to  do 
crafts,  sewing,  or  baking.   The 
Brethren  Mountaineer,  mission  news- 
letter, comes  under  her  editorship. 

Beyond  the  work  at  Mud  Lick  and 
Flat  Creek,  Mark  and  Naomi,  along 
with  others  at  the  mission,  anticipate 
a  berth  in  the  larger  work  of  the 
church:  housing  projects.  Head  Start 
programs,  health  care,  and  extension 
services  are  dreams  of  the  mission 
staff.  For  Mark  and  Naomi 
Wampler.  they  will  mean  other  ways 
in  which  each  can  be  pastor  to  "the 
whole  community." 


irpQ 


Ernest  Walker :  Teacher 

At  the  edge  of  the  Bluegrass.  where 
the  hills  begin  their  thrust  into  ridges 
and  hollows.  Interstate  75  pushes 
through  man-made  gaps,  scars  in  the 
coppery  shale  and  earth  that  sur- 
round Berea,  Kentucky. 

Away  from  the  interstate,  the  roads 
become  less  engineered  in  straight 
lines  and  precise  curves,  winding 
haphazardly  around  the  edges  of  the 
mountains  and  shrinking  to  a  car's 
width  when  you  get  to  a  place  like 
Pea  Ridge. 

The  nine  of  us  in  the  Bcrea  College 
station  wagon  watched  the  road  nar- 
row as  we  approached  Pea  Ridge. 
Ernie  Walker  and  seven  Berea  stu- 
dents talked  about  the  kind  of  recep- 
tion we  could  expect.  Maybe  no  one 
would  show  up  for  the  reading  class. 

The  class  was  being  held  at  a 
building  on  loan  from  a  Pea  Ridge 
resident,  and  it  was  one  of  the  several 
classes  meeting  under  the  college's 
ST.ABLE  program,  of  which  Ernie  is 
director. 

STABLE  —  Student  Taught  Adult 
Basic  Literacy  Efforts  —  though 
funded  by  the  federal  government  de- 
pends on  persons'  offering  their 
homes  as  classrooms.  According  to 
Ernie.  STABLE  is  reaching  some  of 
the  twenty-eight  percent  of  Appala- 
chian families  which  have  at  least  one 
adult  who  is  functionally  illiterate. 

We  sat  on  the  child's  size  chairs  in 
the  "classroom"  fused  also  for  a 
Head  Start  program),  waiting  for  Pea 
Ridge  students  to  arrive.  Ernie  and 
his  crew  of  young  people  had  set  this 


1      MESSENCE*    513 


Stanley  Bucher :  Volunteer 


meeting  up  a  week  earlier,  on  home 
visitations.  Three  or  four  women 
came  in.  Some  of  them  inquired 
about  taking  college-level  English 
courses  for  credit.  Ernie  promised  to 
find  out  if  they  could.  A  half  dozen 
young  men  came  in  as  a  group,  and 
the  meeting  began.  Ernie's  quiet 
voice  carried  over  the  hissing  of  the 
gas  stove :  Students  would  be  able  to 
read  whatever  they  wanted;  they 
might  study  a  little  math  if  anyone 
were  interested;  if  persons  became 
bored  with  one  textbook,  the  class 
could  move  on  to  something  else. 
Most  importantly,  did  everyone  agree 
that  Tuesday  and  Thursday  evenings 
were  the  best  meeting  times? 

Through  it  all,  the  respect  and  love 
Ernie  has  for  the  folk  at  Pea  Ridge 
shape  his  approach.  He  has  been  in 
Kentucky  ten  years,  three  as  pastor  at 
the  Flat  Creek  Mission,  five  with  the 
Council  of  the  Southern  Mountains, 
and  two  with  Berea  College.  His  ex- 
perience in  other  pastorates  in  North 
Dakota  and  Pennsylvania;  ranching 
in  Montana;  and  working  with  Heifer 
Project  in  China  serve  him  well  in  his 
present  tasks  —  "finding  better  ways 
to  help  people  through  education." 


Stanley  Paul  Bucher  knows  the  earth. 
His  acquaintance  began  with  Leb- 
anon, Pennsylvania,  farm  days, 
repairing  farm  machinery,  doing 
summer  chores  at  Mark  Copenhaver's 
dairy  farm  near  Lebanon.  Later,  at 
McPherson  College  Stan  majored  in 
agriculture  and  elementary  education. 

Now  a  1-W  volunteer  at  Jackson, 
Kentucky,  Stan  is  translating  the 
qualities  to  the  folks  he  has  learned 
to  know  there,  the  same  quietness 
and  sincerity  that  caused  one  of  his 
college  buddies  to  affirm  that  "Stan 
is  probably  one  of  the  best  young 
men  around." 

The  project  with  which  Stan  has 
been  working  for  a  year  and  a  half 
can  be  described  with  several  admin- 
istrative titles:  Human  and  Economic 
Appalachian  Development,  the  Grass 
Roots  Economic  Co-op,  the  umbrella 
organizations  of  the  Commission  on 
Religion  in  Appalachia  and  the 
Council  of  Southern  Co-ops.  The 
investment:  feeder  pigs. 

"A  feeder  pig  is  a  forty-  to  fifty- 
pound  pig  that's  sold  to  the  north, 
Ohio  or  Indiana,  or  to  a  feeder  who 
has  com  to  feed  this  pig  from  forty 
pounds  to  market,"  Stan  explained. 
"You  have  a  breeding  herd,  then  take 
the  offspring,  the  young  stock,  and 
sell  them  at  forty  pounds." 

Farmers  around  Jackson  who  have 
joined  the  co-op  get  technical  as- 
sistance, farm  management  tips,  and 
feeding  and  breeding  advice  from 
Stan.  And  he  works  hard  at  estab- 
lishing trust  relationships  with  people 


in  the  community  —  "a  few  visits,  a 
few  working  relationships  with  them, 
actually  grabbing  a  hammer,  maybe, 
or  helping  them  load  some  pigs." 

"The  feeder  pig  co-op  has  a  good 
future  here,"  Stan  figures.  Mountains 
and  ridges  break  up  the  land  into 
five-  and  ten-acre  plots,  too  small  to 
grow  enough  feed  for  large  hogs.  The 
breeding  herd  for  feeder  pigs  doesn't 
take  that  much  feed. 

Stan  Bucher's  work  on  project  has 
been  recorded  by  a  Church  of  the 
Brethren  film  crew  as  part  of  a  fea- 
ture film  on  Brethren  Volunteer 
Service.  During  the  three-day  filming 
schedule,  Stan  reflected:  "By  this 
time  I've  come  to  realize  that  the 
co-op's  success  is  going  to  take  five 
or  ten  years.  But  I  get  a  little  bit  of 
encouragement  even  so,  if  I  see  a 
litde  mortar  laid  and  maybe  a  few 
stones:  that  might  be  just  seeing  a 
member  decide  to  use  the  proper 
feeding  method,  or  some  good  man- 
agement. And  I  think  those  are  the 
kinds  of  stones  that  we're  laying 
now." 


5- 15-72   MESSENGER     3 


Cincinnati  Conference  to  open  in  celebration,  consecration 


A  feeling  of  '"We've  arrived!  Let's  cele- 
brate" will  pemicaie  the  opening  convo- 
cation of  the  Church  of  the  Brethren 
Annual  Conference  next  month  in 
Cincinnati.  Ohio. 

Departing  from  the  past  familiar  for- 
mat of  a  keynote  speaker  for  the  Tuesday 
evening  session,  moderator-elect  Dean  M. 
Miller  of  Lombard.  111.,  will  lead  a  cele- 
bralive  senice  that  will  rejoice  in  the 
presence  of  the  Brethren  in  Cincinnati 
and  consecrate  the  delegates,  observers, 
and  witnesses  to  the  Conference. 

The  1 86th  session  of  the  church's  gen- 
eral conference.  June  27-July  2.  will 
have  the  theme  "Flamed  by  the  Spirit.  " 

With  the  press  of  business,  receiving 
eight  committee  reports  from  last  year, 
hearings  on  Conference  business  will  be 
held  after  the  Tuesday  evening  service, 
a  day  earlier  than  in  previous  years. 


4i« 


SN>T)ER  RF  I  rr R 

Major  speakers  addressing  ihc  Confer- 
ence from  beyond  the  denomination  will 
be  Roman  Catholic  theologian  Rosemary 
R.  Ruether  of  Howard  University,  Wash- 
ington. D.C.   Dr.  Ruether  has  been  a 
contributor  to  religious  thought  in  many 
settings,  including  the  Believers'  Church 
conference  two  years  ago.  .She  is  the 
author  of  four  books  and  many  other 
publications. 

Dr.  Ruether  and  Dr.  Graydon  Snyder 
of  Bethany  Theological  Seminary  will 
engage  in  a  dialogical  presentation  on 
the  theme  "Freedom  in  the  Spirit"  for  the 
Thursday  general  session.   Dr.  Ruether 
will  also  give  one  of  the  morning  Bible 
study  lessons. 

Speaking  Saturday  evening  will  be 
black  evangelist  Tom  Skinner,  who  was 
born  and  raised  in  Harlem,  N.Y.,  and 
later  converted  to  Jesus  Christ  while  a 


gang  leader.   He  subsequently  founded 
Tom  Skinner  .Associates.  Inc..  his  evange- 
listic organization.    He  has  written  three 
books,  the  first,  Bluck  and  Free,  the  story 
of  his  conversion.  He  resides  in 
Brooklyn,  N.Y. 

Other  worship  and  celcbrative  plans 
for  the  Cincinnati  conference: 

Wednesday   n    Moderator  Dale  W. 
Brown,  associate  professor  of  Christian 
theology  at  Bethany  Theological  Sem- 
inary, will  .iddress  the  conference  on 
"The  Spirit  and  the  'Spirits'  of  the 
Brethren." 

Friday   Q   A  special  program  com- 
bining media,  drama,  and  music  will  seek 
to  interpret,  inspire,  and  invite  persons 
into  their  work  through  the  General 
Board.   The  theme.  "Pass  the  Fire,"  is 
taken  from  a  statement  of  Raymond 
Peters  of  Sebring,  Fla. :  "We  honor  the 
past,  and  take  from  it  its  fire,  but  not  its 
ashes."  TTie  service  will  include  slides 
and  narration,  the  previewing  of  a  new 
film  interpreting  Brethren  Volunteer 
Service,  and  brief  drama  skits. 

Sunday    D    Phyllis  J.  Carter.  Bryant. 
Ind..  pastor  of  the  Bethel  Center  Church 
of  the  Brethren  and  South/Central  Dis- 
trict moderator,  will  speak  in  the  morn- 
ing on  "Dot  Your  i's  and  Cross  Your  t's." 

Closing  the  Conference  in  an  afternoon 
convocation  and  celebration  will  be 
Robert  O.  Hess,  pastor  of  the  Chiqucs 
Church  of  the  Brethren,  Manheim,  Pa. 
Hell  speak  on  "The  Harvest  of  the 
Spirit." 

Worship  leaders,  other  than  Dean 
Miller,  this  year  are  Stanley  Noffsinger, 
I.cola,  Pa.,  a  high  school  senior  bound 
for  Manchester  College  in  the  fall:  J. 
Calvin  Keeling,  pastor  of  the  Bakcrsfield, 


Calif.,  Church  of  the  Brethren,  a  former 
carpenter  who  entered  the  ministry  in 
l')6(i  after  graduation  from  McPherson 
College  and  Bethany  Seminary;  W.  Hart- 


BROWN 


CARTER 


SKINNER  HESS 

man  Rice.  Columbia  City,  Ind..  pastor  of 
Blue  River  Church  of  the  Brethren  since 
1 966  and  a  member  of  the  Brethren  Re- 
vival Fellowship;  Guy  R.  Buch,  Orrville, 
Ohio,  pastor  of  the  East  Chippewa 
Church  of  the  Brethren  and  moderator  of 
the  Northern  Ohio  District;  and  Doris 
Cline  Egge.  high  school  guidance  co- 
ordinator for  Roanoke,  Va.,  schools  and 
past  moderator  of  the  First  Virginia 
District. 

Learning   opportunities 

The  special  interest  groups  called  In- 
sights 70s  will  be  held  Wednesday, 
Thursday,  and  Friday  evenings  and  .Sun- 
day morning.  This  year  no  groups  will 
meet  Saturday  evening  so  that  the  Breth- 
ren might  use  one  evening  to  visit  with 
friends  and  organize  their  own  gatherings. 

A  number  of  f)ersons  from  outside  the 
denomination  arc  participating  in  the 
conference,  many  in  the  Insights  70s 
series.  They  include: 

Harry  Eckhtnd   D   Coordinator  of 
Safety  of  the  Elderly  for  the  National 
Safety  Council,  Chicago.  Max  E.  Glenn 
n    E.xcculive  director  of  the  Commission 
on  Religion  in  Appalachia,  Knoxville, 
Tenn.  K.  Edwin  Graham    D   Program 
director  for  the  Commission  on  Church 
Family  Financial  Planning,  Washington, 
DC. 

Ted  Raedeke  D  Executive  director  of 
Key  'ly,  cooperative  evangelism  program, 
St.  Louis,  Mo.  Lowell  Wagner   n   Social 


*     MESSENGER    5  15  72 


worker  with  Home  Health  Service, 
Appalachian  Regional  Hospital,  Harlan, 
Ky.  Gloria  Weyman   D   Choreographer 
and  coauthor  of  Dancing  for  God,  Cin- 
cinnati. Kent  Fitzgerald   D   Executive 
for  American  Indian  Ministries,  Protes- 
tant Episcopal  Church,  New  York. 

Insights  sessions,  all  being  held  in  the 
convention  center,  will  deal  on  Wednes- 
day with  such  subjects  as  the  Hispanic 
American,  evangelism,  simulation  learn- 
ing, youth  ministries,  stewardship,  church 
investments,  arts  in  the  church. 

On  Thursday  evening:  General  session 
talk  on,  strategies  for  teaching  values, 
nonviolence,  wills  and  family  estate  plan- 
ning, Appalachia,  pacifism,  religious 
dance.  Encounter  Series,  world  hunger. 

On  Friday  evening:  BVS  film  talk  on, 
family  financial  planning,  drama,  small 
group  processes,  legislative  relations, 
nonviolent  change,  male  and  female 
images. 

On  Sunday  morning:  Being  black, 
senior  citizens,  the  Indian  American, 
evangelism  experiences,  missions  and 
interchurch  relationships,  challenges  to 
the  family,  films  for  celebration. 

There  are  several  noteworthy  events 
among  the  Insights  olferings.  Kenneth  I. 
Morse,  Elgin,  111.,  will  introduce  Breth- 
ren author  Patricia  K.  Helman,  North 
Manchster,  Ind..  who  will  discuss  her 
recent  book  on  Wednesday  evening. 

Brethren  concerned  about  how  the 
church  invests  its  funds  may  examine 
this  issue  with  General  Board  treasurer 
Robert  Greiner,  attorney  Robert  M. 
Keim,  Somerset,  Pa.,  and  board  chair- 
man Ira  B.  Peters,  Roanoke,  Va.,  on 
Wednesday  evening. 

J.  Bentley  Peters,  of  the  Parish  Minis- 
tries Commission  will  conduct  a  profes- 
sional growth  for  pastors  seminar,  Wed- 
nesday through  Friday  evenings,  requir- 
ing preregistration. 

Glenn  Eshelman  of  Manheim,  Pa., 
will  present  his  slide  and  sound  program, 
"Almost  Paradise,"  under  the  sponsor- 
ship of  the  Brethren  Revival  Fellowship, 
Thursday  evening. 

The  Fellowship  of  Brethren  Historians 
and  the  Fellowship  of  Brethren  Genealo- 
gists will  meet  Thursday  and  Friday  eve- 
nings, respectively. 

A  new  Brethren-produced  color  film 
on  Brethren  Volunteer  Service  will  be 
premiered  during  the  Conference.  A 


talk  on  about  BVS  will  be  held  Friday 
evening  with  Charles  Boyer,  Volunteer 
Services  director,  and  Ronald  Hanft, 
BVS  training  director. 

"The  Young  Spirits,"  an  interdenom- 
inational group  of  some  1 00  youth,  di- 
rected by  Philip  and  Earlene  Bradley,  the 
West  Milton,  Ohio,  pastor  and  his  wife, 
will  give  a  program  Friday  evening. 

Pittsburgh,  Pa.,  pastor  R.  Russell 
Bixler  will  lead  a  service  in  charismatic 
prayer  and  praise  Friday  evening. 

Sunday  morning  church  school  using 
the  Uniform  Lesson  will  be  led  by  Anna 
M.  Warstler,  Goshen,  Ind.  J.  Benton 
Rhoades,  Emerson,  N.J.,  will  lead  the 
Encounter  Series  lesson. 


In   Bible  study 

The  biblical  perspective  on  the  Con- 
ference theme  will  be  given  in  the  morn- 
ing Bible  study  hours,  Wednesday 
through  Saturday. 

"Wakan-Tanka  Is  a  Butterfly"  is  the 
topic  of  David  L.  Miller's  presentation 


Wednesday  morning,  using  Job  4:12-14 
as  his  text.  Dr.  Miller  is  associate  pro- 
fessor of  religion  at  Syracuse  University. 
He  was  graduated  from  Bridgewater 
College  and  Bethany  Seminary. 

"Iconoclasm  and  Rebirth:  The  Power 
of  the  Spirit"  is  the  theme  to  be  devel- 
oped Thursday  morning  by  Rosemary  R. 
Ruether  of  Howard  University,  a  speak- 
er also  at  the  evening  general  session. 
Her  text  will  be  from  Mark  5:1-17  and 
Romans  8. 

"The  Leading  of  the  Spirit"  will  be  de- 
veloped on  Friday  by  Anna  B.  Mow, 
using  the  text  John  16: 1-15.  Now  a 
lecturer  and  author,  Mrs.  Mow  was  a 
missionary  to  India  for  17  years.  She  is 
a  graduate  of  Manchester  College  and 
Bethany  Seminary,  where  she  has  taught. 

"The  Community  of  the  Spirit,"  based 
on  Acts  2:1-21,  42-47.  will  be  the  think- 
ing on  Saturday  of  Kenneth  L.  Gibble, 
pastor  of  the  Ridgeway  Church  of  the 
Brethren,  Harrisburg,  Pa.  Mr.  Gibble  is 
a  graduate  of  Millersville  State  College 
and  Bethany  Seminary. 


Youth  hike  to  Conference  aids  Fund  for  the  Americas 


A  youth  hike  to  Annual  Conference  is  in 
the  making  on  behalf  of  the  Fund  for 
the  Americas  in  the  US. 

Southern  Ohio  District  youth  are  co- 
ordinating a  massive  foot  and  bike  hike 
for  all  youth  who  want  to  travel  the  55 
miles  from  Dayton,  where  it  wUl  origi- 
nate, to  Cincinnati. 

The  youth  will  solicit  financial  support 
from  their  congregations  and  communi- 
ties on  a  mileage  basis  and  turn  over  the 
proceeds  to  Fund  for  the  Americas,  the 
national  economic  development  and  race 
education  program  of  the  Church  of  the 
Brethren. 

Other  youth  groups,  including  those 
in  Southern  Pennsylvania  and  Florida, 
will  symbolically  hike  to  Conference  by 
covering  a  portion  of  the  same  mileage 
in  their  own  locality.  West  Marva  youth 
are  planning  work  days  and  other  fund- 
raising  projects. 

Occasions  to  celebrate  the  youth  hike 
will  be  included  in  the  Conference  youth 


activities  and  in  the  worship  experience 
of  the  total  conference,  said  Ruby  H. 
Linkous,  "Hike  for  FAUS"  coordinator 
and  Parish  Ministries  administrative 
secretary. 

Youth  groups  who  wish  to  participate 
in  the  actual  hike  from  Dayton  to  Cin- 
cinnati may  contact  Paul  Helstem,  7984 
West  Garland-Frederick  Road,  Union, 
Ohio  45322.  Mr.  Helstem  is  making 
clearances  for  overnight  lodging  and  rest 
stops,  and  with  the  highway  patrol. 
Youth  from  across  the  Brotherhood  are 
invited  to  join  the  Ohio  young  people  in 
their  hike. 

In  another  sacrificial  response  to  need, 
the  district  youth  of  Illinois-Wisconsin 
have  organized  a  fast,  giving  one  meal  a 
week  for  a  year  and  contributing  the 
monies  to  Fund  for  the  Americas  and  to 
Heifer  Project,  Inc.  "Fasting  is  not  the 
whole  issue  or  a  way  of  solving  the  situa- 
tion," the  youth  declared,  "but  it  does 
say  something  of  our  commitment." 


5-15-72    MESSENGER     5 


Volunteer  in  Northern  Ireland 
to  work  with  teen-age  groups 

Brethren  Service  volunteer  Kenneth  L. 
Smith  has  been  assigned  to  a  project  in 
Belfast,  Nonhern  Ireland,  the  first  in- 
volvement of  N'olunteer  Services  of  the 
Church  of  the  Brethren  in  that  strife-torn 
countrv'. 

Ken.  who  arrived  in  Belfast  in  mid- 
April,  is  working  with  teen-age  groups 
under  the  auspices  of  the  Agnes  Street 
Methodist  Church  in  Belfast. 

Pastor  G.  Harold  Good,  project  direc- 
tor, said  that  the  church  is  caring  for 
ministries  to  the  elderly  and  to  children, 
but  that  persons  were  needed  in  working 
with  the  "much  more  aggressive  and 
rebellious  youth  of  the  area. 

"Those  of  us  who  have  come  to  know 
these  youngsters  do  not  find  them  any- 
thing like  as  frightening  as  they  would 
appear,  but  it  does  take  time  to  build  up 
the  level  of  mutual  trust  which  makes 
meaningful  relationships  possible." 

Ken.  of  New  Castle.  Del.,  and  a  mem- 
ber of  the  Wilmington  Church  of  the 
Brethren,  will  be  working  at  the  possibil- 
ities for  contributing  to  bridge-building 
in  the  community.  "His  main  assignment 
will  be  that  of  any  youth  leader  and  not 
■peacemaker,'  though  we  do  hope  that  his 
presence  will  contribute  in  some  way  to 
the  latter  as  well."  said  Dale  Ott,  Breth- 
ren Service  representative  in  Europe.  Mr. 
Ott  visited  Northern  Ireland  in  December 
and  noted  that  the  Methodist  church  is 
"not  in  one  of  the  hardest  hit  areas,"  but 
is  not  far  away. 

Twenty-three  years  old.  Ken  has  a 
philosophy  degree  from  Juniata  College 
with  additional  work  at  the  State  Univer- 
sity of  New  York  at  Buffalo.  He  has 
studied  in  both  Paris  and  Quebec. 

On  media  front:  Film  and 
cable  television  services 

.A  newly  organized  multimedia  service  to 
congregations,  known  as  mediascope.  has 
been  formed  as  the  multimedia  library  di- 
vision of  The  Brethren  Press. 

The  purpose  of  the  service,  says  its 
director.  John  G.  Fike.  is  to  assist 
churches  and  small  groups  in  finding  and 
using  multimedia  resources  for  a  diverse 


Fikc:  Filniini;  for  Mediascope  library 

range  of  programs. 

"The  philosophical  basis  for  media- 
scope  is  the  belief  that  the  thoughtful  use 
of  multimedia  resources  will  substantially 
enrich  the  learning,  ceiebrativc.  witness, 
and  evangelistic  tasks  of  the  church," 
Mr.  Fike  says. 

Services  that  Mr.  Fikc  is  ready  to  pro- 
vide include  the  sale  and  rental  of  current 
films,  filmstrips,  records,  tapes,  and 
slides;  consultation  on  program  planning 
using  multimedia  resources;  and  assist- 
ance in  locating  and  booking  resources 
regardless  of  their  origin. 

A  loose-leaf  catalog  of  present  film 
resources  has  been  shared  with  pastors. 
Others  may  write  in  care  of  The  Brethren 
Press.  1451  Dundee  Ave.,  Elgin,  III. 
60120,  for  a  copy.  The  catalog  will  be 
periodically  updated  and  expanded. 

MEDIASCOPE  will  be  coasonant  with 
the  denomination's  Educational  Plan.  Mr. 
Fike  says,  and  will  "seek  to  provide  con- 
temporary, op)en-ended  materials  for  use 
in  a  variety  of  circumstances  where  stim- 
ulation of  thought  and  challenge  to  com- 
mitment are  promoted." 

Mr.  Fikc,  a  member  of  the  General 
Board's  communications  team,  works 
with  film  and  other-than-print  media  re- 
sources for  the  denomination. 

Two  films  produced  last  year  by  the 
Brethren  have  been  constantly  in  use  by 
churches  and  groups.  "If  Any  Man 
Thirst,"  the  story  of  Brethren  work  in 


Ecuador  over  25  years,  through  January 
had  72  bookings  in  the  Brotherhood.  The 
film  on  the  work  and  life  of  Ted  Stude- 
baker  in  Vietnam  Christian  Service,  "Man 
of  Peace,"  has  had  94  bookings  in  seven 
months. 

ELsewhere  in  the  church's  use  of  film, 
two  television  peace  spots  which  Breth- 
ren last  year  produced  cooperatively  with 
Mennonites  and  Methodists  gained  wide 
acceptance  and  use  on  some  450  tele- 
vision stations  across  the  country.  One  of 
the  spots,  "Another  Way,"  won  a  first 
place  in  its  category  at  the  International 
Film  and  Television  Festival. 

Beyond  broadcast  use,  the  spots  have 
been  u.sed  by  Brethren  at  community  fairs 
and  in  small  groups.  And  2,000  Southern 
Baptist  teen-agers;  in  conference  were 
shown  the  spots  twice  by  popular  demand. 

Said  one  of  the  leaders,  Floyd  Craig: 
"The  kids  didn't  miss  the  point  and  in 
many  ways  affirmed  the  message  of  the 
commercials  by  their  commitments  to  live 
the  life  of  our  Lord  in  this  world." 

The  Church  of  the  Brethren  partici- 
pated with  Mennonites  in  the  radio  spot 
messages  on  family  life,  now  being  heard 
as  Choice  III.  Cooperative  efforts  on  a 
new  Choice  IV,  with  subject  yet  to  be 
determined,  are  being  considered.   Pres- 
ently, Mennonite-produced  television 
spots  on  affluence  are  being  aired,  under- 
lining the  temptations  of  letting  posses- 
sions come  between  persons. 

For  persons  interested  in  electronic 
media  come  two  services  for  cable  tele- 
vision. Cable  Information  Service  will  in- 
form church  and  community  leaders  on 
the  development  and  use  of  CATV  with 
emphasis  uptin  public  interest  issues. 

The  service  has  been  launched  by  the 
Broadcasting  and  Film  Commission  of 
the  National  Council  of  Churches,  along 
with  a  monthly  newsletter,  "Cable  In- 
formation." Subscriptions  are  $10  a  year, 
from  CIS,  Room  852,  475  Riverside  Dr., 
New  York.  N.Y.  10027. 

CIS  is  also  providing  a  consulting 
service  to  church  and  community  groups 
concerned  about  effective  participation  in 
the  utilization  and  installation  of  cable 
tv  in  their  communities. 

A  second  new  service  is  the  Cable  Tele- 
vision Information  Center,  a  service  of 
Washington,  D.C.'s,  nonprofit  Urban  In- 
stitute.  Funded  by  the  Ford  and  Markle 
foundations,  it  offers  to  local  and  state 


4     MESSENGER    5  15-72 


I 


(uinid]®[rDD[ra; 


I 


governments  information  and  analytical 
tools  required  to  make  franchising  de- 
cisions for  CATV. 

Environmental  talks  place 
crisis  in  two  perspectives 

If  current  political  and  economic  ideolo- 
gies stand  in  the  way  of  environmental 
survival,  nations  may  need  to  alter  their 
orientations  if  they  are  to  meet  the 
"ecological  imperative." 

Such  is  part  of  the  concern  that  under- 
lies the  Independent  Conference  on  the 
Environment  convening  June  1  in 
Sweden.  And  to  be  certain  that  delegates 
do  not  come  bearing  existing  government 
and  corporate  interests,  bent  on  preserv- 
ing rather  than  boldly  challenging  eixst- 
ing  structures,  environmental  scientists, 
not  diplomats,  will  be  the  majority  of 
participants. 

The  small,  but  highly  selective  confer- 
ence has  been  organized  by  Dai  Dong,  a 
transnational  peacemaking  organization 
founded  by  the  International  Fellowship 
of  Reconciliation. 

The  gathering  will  be  a  friendly,  but 
counter  challenge  to  the  diplomatic 
United  Nations  Conference  on  the  Hu- 
man Environment  that  will  open  later  in 
the  month.  It  is  this  group,  says  Dai 
Dong,  which  in  an  initial  statement  fails 
to  question  present  political  and  econom- 
ic systems  which  contribute  to  the  eco- 
logical crisis,  and  encourages  the  perpet- 
uation of  many  practices  that  have  led  to 
the  present  ecological  scene. 

The  Independent  Conference  is  organ- 
ized on  the  assumption  that  "there  is  an 
ecological  imperative  which  demands 
that  present  political  and  economic  struc- 
tures be  changed  to  conform  to  environ- 
mental realities  and  to  the  real  needs  of 
the  world's  people."  Identifying  those 
changes  will  be  the  work  of  the 
conference. 

The  name  Dai  Dong  comes  from  an 
ancient  Chinese  concept  of  a  world  in 
which  "not  only  a  man's  family  is  his 
family,  not  only  his  children  are  his 
children,  but  all  the  world  is  his  family 
and  all  children  are  his."  A  theological 
conference  is  being  projected  by  Dai 
Dong  on  the  interdependent  nature  of 
social,  political,  environmental,  and 
ethical  systems. 


PEOPLE  YOU  KNOW   . . .  Elma,  Wash. ,  minister  Ralph   E.  Turnidge 
has  been  named  administrator  of  the  new  Northaven  residence 
in  Seattle  for  low- income  elderly  persons.   The  198-unit 
home  was  the  project  of  the  Olympia  Community  church. 

At  Erie,  Pa. ,  Community  United  church  pastor  Levi  J. 
Ziegler   was  reelected  president  of  the  Erie  County  Council 
of  Churches. 

Attending  an  April  consultation  on  nonviolent  methods 
of  social  change  were  Estella   Horning,    Lombard,  111. ,  Philip 
Kulp ,   Waynesboro,  Pa.,  Eugene  Roop ,    Richmond,  Ind.,  Al   Dee- 
ter ,   North  Manchester,  Ind.,  Ralph  E.    Smeltzer ,    Washington, 
D.C. ,  and  Lamar  Gibble,    Elgin,  111.   The  Richmond,  Ind., 
gathering  included  Brethren,  Quakers,  and  Mennonites. 

Mary  Bowman,    Rocky  Ford,  Colo.,  was  licensed  recently 
to  the  ministry. 

Samuel  A.    Harley ,    executive  secretary  of  the  Church 
of  the  Brethren's  Florida  and  Puerto  Rico  District,  died 
April  17  at  Sebring,  Fla.   He  was  65.   Death  occurred  after 
his  pulse  weakened  following  a  mild  automobile  accident. 
A  memorial  service  was  held  April  21  at  Sebring. 

Returning  for  a  second  term  as  chairman  of  the  Augusta 
County,  Va. ,  bqard  of  supervisors  is  Lyle  Kindig ,   member 
of  the  Mount  Vernon  congregation  near  Stuarts  Draft.  . . . 
Also  in  Augusta  County ,  Mount  Vernon  church  pastor  Grant 
Simmons   is  serving  a  three-year  term  on  the  Valley  Mental 
Health  and  Mental  Retardation  Services  Board. 

Lay  moderator  at  Mack  Memorial  Church  of  the  Brethren, 
Dayton,  Ohio,  John  J.  Kreitzer  was  one  of  six  laymen  in  the 
Miami  Valley  to  receive  outstanding  laymen  awards  in  February. 


ON   THE  ROAD? 


Finding  lodging  on  the  way  to  Annual 


Conference  should  be  no  problem  for  persons  traveling  near 
these  places:   Northwest  of  Dayton,  Ohio,  Salem  Church  of 
the  Brethren   is  opening  its  shelter  house  to  campers.   Write 
Alvin  C.  Cook,  Pastor,  Route  1,  Englewood,  Ohio  45322,  for 
information.  . . .  Stop  at  Mexico,    Ind. ,   Church  of  the  Brethren 
for  four  acres  of  camping  space:   five  miles  north  of  Peru, 
about  180  miles  northwest  of  Cincinnati.  ...  In  Southern 
Ohio,  Camp  Woodland  Altars   extends  invitations  to  trailer 
campers.   For  nominal  rates,  complete  facilities  for  twenty 
trailers  and  tents,  and  a  swimming  pool  are  available,  75 
miles  east  of  Cincinnati  just  off  state  route  32;  six  miles 
north  of  Peebles  on  state  route  41.  ...  Or  stay  at  Man- 
chester College,   North  Manchester,  Ind.   Camping  facilities 
and  dormitory  rooms,  vith   food  service  at  modest  cost,  are 
provided.   All  linens  except  blankets  are  available  in 
dorm  rooms.   Guests  may  check  in  East  Hall,  where  room  and 
camping  assignments  will  be  made.  ...  The  Constance ,   Ky. , 
congregation  is  extending  to  Conferencegoers  an  invitation 
to  Sunday  worship,  viith   church  school  at  10  a.m.,  and 
morning  services  at  11.   Constance  is  on  Kentucky  highway 
8,  seven  miles  from  Cincinnati. 

FOR   YOU    ...  A  summary  of  the  ninety  grants   issued  by 
the  Fund  for  the  Americas  in  its  first  lihirty  months  is 
available  free  from  the  Office  of  Stewardship  Enlistment, 
1451  Dundee  Ave.,  Elgin,  111.  60120. 

5-15-72  MESSENGER   7 


)[p<s©oa]D  \r(B\p)(mr'^ 


Housing:  A  growing  religious  concern 


Housing,  especially  for  the  poor  and  dis- 
possessed, h.is  always  been  the  concern 
of  major  religious  bodies  in  iheir  mission- 
ary territories.   But  of  late,  and  increas- 
ingly so,  urban  and  rural  housing  in  the 
US  has  become  a  crucial  element  of 
religious  planning. 

Throughout  the  country,  groups  as 
diverse  as  major  Roman  Catholic  arch- 
dioceses and  small  rural  Baptist  congrega- 
tions are  looking  to  housing  as  a  religious 
response  to  social  justice. 

St.  John's  Towers  in  Stanford,  Conn., 
brand-new  housing  project  sponsored  by 
the  Catholic  Diocese  of  Bridgeport  for 
350  low-income  families,  is  typical  of 
what  is  taking  place  across  the  nation. 

Not  only  construction,  but  renovation 
and  rehabilitation  of  buildings  and  homes 
are  receiving  church  attention. 

Ecumenism  enters  the  picture  also.    In 
Halifax,  N.S.,  for  example,  the  Catholic 
archdiocese  —  the  first  in  Canada  to  join 
a  local  council  of  churches  —  and  .Angli- 
can, United,  and  Lutheran  churches  are 
sponsoring  a  400-unit  housing  project. 
The  project  will  be  administered  by  an 
intcrreligious  agency. 

In  Portland,  Mc,  local  churches 
formed  a  private  corporation,  named  for 
the  Old  Testament  prophet  Micah,  to 
provide  '"decent   housing  at   reasonable 
costs"  to  low  and  moderate  income  fam- 
ilies.   Sponsored  by  the  Portland  West 
Church  Alliance,  it  involves  Episcopal. 
Catholic,  Congregational,  and  Baptist 
churches. 

Fifteen  churches  and  two  Catholic 
seminaries  joined  forces  in  Cincinnati  to 
form  a  project  aimed  at  helping  needy 
families  relocate  from  flood-prone  areas 
to  decent  homes.   Headed  by  a  United 
Methodist  minister,  the  project  also  spon- 
sored an  apartment  complex  for  the 
elderly. 

Catholic  Franciscan  nuns  in  Wheaton, 
III.,  who  arc  already  sponsoring  housing 
projects  for  low-income  families  and  the 
elderly,  have  continually  advocated  the 
use  of  church-owned  lands  for  such 
housing  endeavors. 

At  a  conference  fhey  sponsored  in 
March,  representatives  of  46  orders  of 


Catholic  nuns  and  delegates  from  the 
American  Lutheran  Church,  the  United 
Nkihodist  Church,  the  Church  of  the 
Brethren,  the  .American  Baptist  Conven- 
tion, and  the  Chicago  Episcopal  Diocese, 
were  told  to  investigate  assistance  pro- 
grams set  up  by  the  federal  government 
for  such  projects. 

Sister  Virginia  Mary  Barta,  provincial 
of  the  Wheaton  Franciscans,  urged  a 
"soft  managenienl"  role  for  churches  and 
religious  groups  which  want  to  do  more 
than  simply  provide  the  land  on  which 
housing  is  built.  She  said  this  would 
mean  aiding  residents  to  control  their 
own  lives,  and  helping  to  provide  forms 
of  assistance   like  social   .services,  adult 
education,  and  day  care. 

In  the  past  two  years,  hundreds  of 
church  groups  and  ecumenical  agencies 
have  adopted  housing,  especially  in  urban 
ghettos,  as  an  integral  part  of  their  social 
apostolatcs. 

"Seed  money"  for  projects  and  the  es- 
tablishment of  nonprofit  housing  corpor- 
ations have  been  voted  by  such  organiza- 
tions as  the  Wisconsin-Upper  Michigan 
Synod  of  the  Lutheran  Church  in  Amer- 
ica, the  United  Presbyterian  Church's 
Economic  Development  corporation 
(PEDCO),  the  Hawaii  Baptist  Conven- 
tion, and.  through  a  joint  cfTort.  the 
Christian  Church  (  Disciples  of  Christ) 
and  the  African  Methodist  Episcopal 
Church. 

TTie   A. M.E. -Disciples  project,  called 
Christian  Brotherhood  Homes,  involves  a 
S2.6  million  low-income  housing  complex 
in  Jackson,  Mi.ss.,  to  provide  apartments 
for  200  families.   .Similar  projects  arc 
planned  for  New  Orleans  and  Baton 
Rouge,  La.,  and  Atlanta.  In  what  may 
be  the  nation's  largest  religiously  spon- 
sored project,  the  Catholic  archdiocese 
of  New  York  is  coordinating  a  52f)-un\\ 
housing  development  in  the  Bronx  at  a 
cost  of  $14.6  million. 

Other  projects  underwritten,  cospon- 
sorcd,  or  coordinated  by  church  agencies 
include: 

1^  Seed  money  from  Fresno,  Calif., 
Catholic  Charities  for  a  $1.5  million  low- 
income  housing  project  which  came  in 


direct  response  to  a  call  from  US  Cath- 
olic bishops  on  the  national  racial  crisis. 

j<^   A  S2.4  million  high-rise  apartment 
constructed  by  two  United  Church  of 
Christ  congregations  —  one  black  and  the 
other  white  —  in  Washington.  D.C.,  on 
the  site  of  the  devastating   1968  riots. 

1^  The  construction  and  rehabilitation 
of  6.000  homes  in  San  Antonio,  Tex.,  by 
the  Mexican  American  Unity  Council, 
financed  partially  by  the  United  Presby- 
terian agency,  PEDCO. 

I/*  A  $2.8  million  housing  project  of 
200  low-rent  apartments  for  elderly  single 
persons,  subsidized  by  the  San  Francisco 
Catholic  archdiocese  to  aid  senior  citizens 
and  handicapped  [lersons  displaced  by 
urban  renewal. 

1/^   A  10-year,  $250  million  effort  to 
rebuild  four  square  miles  of  .St.  Louis 
with  homes  for  low-  and  middle-income 
residents,  sponsored  by  the  Catholic 
Seminary  Foundation  in  Indianapolis, 
Ind. 

While  church  groups  are  already  work- 
ing with  government  in  the  financing  and 
planning  of  housing  projects  under  urban 
renewal  and  model  cities  program,  or- 
ganized religion  is  also  becoming  more 
active  on  the  scene  in  Congress  and  in 
state  legislatures  promoting  more  and  bet- 
ter housing  for  the  nation. 

Time  and  again  spokesmen  for  individ- 
ual denominations  or  intcrreligious  ap- 
peals have  called  for  stepped-up  appro- 
priations by  Congress  in  bills  that  would 
aid  low-income  families. 

Yet  many  churchmen  and  ollicials  of 
agencies  working  for  housing  and  urban 
development  also  believe  that  decent  and 
adequate  housing  for  all  Americans  will 
not  become  reality  until  governmental, 
economic,  and  .social  priorities  of  the  na- 
tion are  changed  and  until  many  "nega- 
tive" attitudes  about  the  poor  and  minor- 
ity groups  are  corrected. 

Many  agree  with  a  position  taken  re- 
cently by  Msgr.  Francis  J.  Lally,  editor 
of  the  Pilot.  Boston's  archdioccsan  news- 
paper, who  told  a  housing  seminar  at  the 
University  of  Illinois  that  Americans 
must  renounce  their  intention  to  "keep 
the  poor  in  their  place  —  any  place 


8      MESSENGER    3- 15-72 


where  we  are  not." 

Msgr.  Lally  has  served  13  years  with 
the  Boston  Redevelopment  Authority,  the 
local  urban  renewal  effort,  nine  years  as 
chairman. 

"The  heart  of  the  matter  is  not  ec- 
onomic, not  political,  not  ideological  — 
but  simply  moral,"  he  stated. 

"We  are  perfectly  willing  to  accept 
the  poor  as  citizens,  willing  to  pay  some 
welfare  costs  to  keep  them  quiet,  eager 
to  pay  police  costs  to  keep  them  orderly, 
but  totally  unwilling  to  accept  them  as 
neighbors,"  Msgr.  Lally  added. 

He  declared  that  low-income  housing 
outside  the  inner  city  "begins  a  liberation 
that  is  long  overdue.  To  stand  in  the 
way  of  such  programs  cannot  be  excused." 

Another  Catholic  prelate,  Archbishop 
James  P.  Davis  of  Santa  Fe,  N.M.,  re- 
cently entered  the  housing  milieu  by  de- 
fending a  Mexican-American  citizens' 
protest  against  arbitrary  removal  from 
their  homes  to  make  way  for  urban  re- 
newal. His  words,  perhaps,  were  more 
significant  than  the  case  at  hand. 

He  said  "this  is  one  of  those  occasions 
when  the  social  teachings  of  the  church 
are  involved.   I  can't  be  absent  from  a 
thing  like  this.    It  is  a  matter  of  justice." 

While  many  religious  leaders  have 
cited  the  need  for  growing  church  in- 
volvement in  the  nation's  housing  crisis 
and  top-level  churchmen  have  brought 
pressures  for  increased  action  by  govern- 
ment and  business,  some  critics  have  ac- 
cused churches  of  lacking  "real  concern" 
and  failing  to  provide  resources  for  hous- 
ing development. 

In  retrospect,  the  last  few  years  have 
witnessed  a  deep  immersion  by  many 
church  groups  and  individuals  in  the 
"housing  bag,"  but  to  many,  in  and  out  of 
the  churches,  the  need  for  housing  is  a 
moral  imperative  and  must  demand  as 
much  or  more  of  the  church's  time,  en- 
ergy, and  resources  as  any  other  moral 
issue  it  faces.  The  1970s  undoubtedly 
will  "write  the  book"  on  church  involve- 
ment in  housing  for  this  nation  in  this 
century,  and  the  next  year  or  so  should 
be  crucial  pages  in  that  book.  — 
Religious  News  Service 


A  new  mission 
for  Brethren? 

Some  use  acronyms  like  THOU  (for 
Troy  Housing  Opportunity  Unlimited, 
in  Ohio)  and  HOPE  (for  Home  Owner- 
ship Purchase  Effort,  at  Westminster, 
Md.).  Another  in  Indianapolis  is 
called  Amos,  for  one  who  sought  to 
remind  the  wealthy  of  the  needs  of  the 
poor. 

In  Rockingham  County,  Va.,  Mid- 
dletown,  Ohio,  Battle  Creek,  Mich., 
Lombard,  111.,  Elkhart,  Ind.,  Waynes- 
boro, Va.,  and  Des  Moines,  Iowa,  are 
housing  projects  and  programs  —  the 
vast  amount  of  them  community  en- 
deavors —  where  members  of  the 
Church  of  the  Brethren  are  involved. 

Housing  is  a  grass  roots  concern  for 
the  Brethren,  says  Roy  A.  Johnson, 
Westminster,  Md.,  pastor.   And  far 
more  Brethren  are  involved  than  he  ex- 
pected.  More  would  like  to  become 
involved. 

Mr.  Johnson  chaired  an  Annual  Con- 
ference committee  which  in  the  past 
year  has  been  examining  the  church's 
involvement  in  housing  issues  and 
needs.  Its  recommendations  are  sum- 
marized on  page  8. 

Based  on  a  survey  of  230  respon- 
dents, the  committee  reached  these 
conclusions: 

l^  A  substantial  number  (40  percent) 
believe  that  there  is  a  very  serious 


housing  shortage  in  their  area. 

U*  The  shortage  is  particularly  acute 
for  senior  citizens  and  blacks  but  it 
affects  other  racial  and  economic 
groups. 

]/^  Nearly  a  third  of  those  respond- 
ing were  involved  or  knew  of  Brethren 
involved  directly  in  housing  programs. 

]^  Most  Brethren  involvement  in 
housing  is  through  community  and  reli- 
gious nonprofit  corporations. 

]^  Many  already  involved  have  felt 
it  a  frustrating  experience.  Very  few 
have  reported  highly  successful  projects. 

The  committee's  conclusions  and  rec- 
ommendations point  toward  the  need 
for  more  expert  housing  counseling 
within  the  denomination. 

Responses  indicated  that  some  felt 
meeting  housing  needs  is  not  in  the 
place  of  the  church.  Then,  too,  the 
issue  of  housing  has  overtones  for  such 
sensitive  areas  as  race  relations,  busing, 
and  de  facto  segregation. 

Still,  Mr.  Johnson  and  his  committee 
colleagues  found  an  untapped  readiness 
to  help  meet  housing  needs  in  Brethren 
areas  —  some  already  in  the  thick  of  it, 
asking  for  experienced  counsel,  others 
seeking  a  handle  on  how  to  get  started. 
Housing  appears  to  be  an  area  of  mis- 
sion of  considerable  interest  to  the 
Brethren.  —  r.e.k. 


Through  HOPE  a  renovated  house  is  ready  for  use  in    Westminster.  Maryland 

5-15-72    MESSENGER      9 


More  than   ,  ^ .  , , 

pastor:  Neighbor 


Ihcre  is  nothing  quite  as  comforting  as 
coming  over  a  hill  on  a  brisk  March 
morning  and  discovering  a  home,  whether 
it  be  a  farmhouse,  a  hogan,  a  ranch,  any 
home,  and  seeing  that  brown-white  smoke 
hover  above  the  chimney.  Somebody  is 
home.  Somebody  went  outside  with  a 
stocking  cap  pulled  down  over  his  ears 
and  chopped  the  wood.  Somebody  car- 
ried it  to  the  woodbox.  Somebody  got  up 
before  everyone  else  and  built  a  fire. 

Twin  Hill  Farm  is  painted  in  black 
letters  across  the  side  of  a  large,  white 
bam  six  miles  south  of  Dunmore,  West 
Virginia,  on  state  highway  92.  one  of  two 


by  Terry  Pettit 


main  roads  that  wind  through  Pocahontas 
County.  On  a  hill  behind  the  barn  ten 
Herefords  and  a  Guernsey  graze  quietly 
until  one  of  the  mothers  forgets  where 
she  has  placed  her  calf,  and  if  it  is  dark 
and  the  calf  has  been  fed  recently,  she 
may  cry  for  several  minutes.  like  a  ship 
lost  in  the  fog  until  the  calf  decides  to 
answer.  On  the  opposite  hill  twenty-five 
sheep  graze  nervously,  all  of  them  ready 
to  lamb.  A  pony  named  Ginger  stands 
like  all  horses  do  at  a  favorite  spot  in  a 
corral  near  the  barn.  Twelve  acres  of 
bottomland  next  to  the  road  are  planted 
in  corn  and  hav.   Farther  back  across  a 


pasture,  acres  of  recently  planted  white 
pine  and  poplar  grow  with  older  scrub 
pine  and  hickory.   Under  the  trees  a 
myriad  of  lichens  and  mosses,  teaberry 
and  mountain  laurel,  which  if  eaten  by 
the  sheep  will  cause  death,  and  hundreds 
of  other  plant  life  thrive  in  a  cool  mixture 
of  clay  and  shale.  For  most  of  the  year, 
smoke  hovers  above  a  two-story,  white 
farmhouse. 

Twin  Hill  Farm  is  home  for  David  and 
Laura  Jean  Rittenhouse  and  their  four 
children:  Melissa,  1  .'>:  Phillip,  13;  Julian, 
1  1 ;  and  Samuel,  6.  The  Rillenhouses  are 
famous  among  Brethren,  if  such  were 


possible.  It  is  hard  to  meet  anyone, 
whether  they  be  conservative  or  liberal, 
active  in  BAM  or  BRF,  voices  calling  for 
evangelism  or  a  return  to  the  simple  life, 
who  does  not  know  something  about  the 
Rittenhouses  and  their  ministry.  Each 
year  from  five  to  seven  hundred  Brethren, 
neighbors,  pastors,  seminary  students,  and 
strangers  visit  the  Rittenhouse  home, 
stay  for  at  least  one  night  and  sign  Laura 
Jean's  guest  book. 

Why  do  they  come?  Neighbors  come 
to  talk  with  Dave  about  buying  livestock; 
pastors  come  to  get  away  from  it  all; 
young  "long  hairs"  come  for  help  in 
locating  land,  others  inquire  about  teach- 
ing positions  in  local  schools;  newlyweds 
come  for  conversations  with  Dave  and 
Laura  Jean.  Some  people  even  come  to 
be  married  in  the  Rittenhouse  living 
room.  People  come  from  all  kinds  of 
places  for  all  kinds  of  reasons.  Only  two 
things  are  certain.  Before  they  leave 
they  will  have  thought  again  about  their 
basic  Christian  commitments,  and  they 
will  have  been  treated  to  some  of  Laura 
Jean's  homemade  wheat  bread. 


Da 


/ave  Rittenhouse  is  forty  years  old,  a 
native  of  the  eastern  shore  of  Maryland, 
former  BVSer  in  Turkey  and  Germany, 
missionary  in  Ecuador,  and  the  son  of 
a  Brethren  preacher.  Besides  being  pas- 
tor of  the  Pocahontas  congregation, 
which  is  composed  of  five  separate 
churches,  he  is  a  farmer,  substitute  teach- 
er, attendance  counselor,  member  of  the 
General  Board  of  the  Church  of  the 
Brethren,  and  active  in  several  commu- 
nity and  conservation  organizations. 

The  thing  that  leaves  the  greatest  im- 
pression, however,  is  not  the  number  of 
involvements  Dave  Rittenhouse  has,  but 
the  way  that  each  of  them  is  interrelated 
with  his  ministry.  In  six  years  of  attend- 
ance work  for  the  county  schools,  Dave 
has  been  forced  to  take  someone  to  court 
only  twice.  A  good  example  of  how  he 
sees  his  role  as  both  attendance  counselor 
and  friend  happened  this  spring  when  I 
went  with  Dave  to  visit  a  family  where 
there  had  been  attendance  problems. 


Earlier  that  morning  Dave  received  a 
call  from  the  principal  saying  that  a 
young  boy  had  been  consistently  absent 
from  school  this  year  and  that  a  conver- 
sation with  the  boy's  sister  revealed  that 
his  absence  on  that  day  was  caused  by 
missing  the  bus.  Dave  visited  the  family 
and  asked  the  boy  how  he  was  doing  in 
school.  The  boy  grinned  and  said, 
"Pretty  good,"  but  his  mother  informed 
Dave  that  he  had  had  several  colds 
throughout  the  winter,  and  would  have 
gone  to  school  on  that  morning  if  he 
hadn't  complained  of  a  stiff  neck. 

Dave  then  shared  a  story  about  his 
own  reluctance  to  attend  school  when  he 
was  a  boy,  recognizing  that  "it's  awful 
hard  to  go  to  school  sometimes  when 
there  are  more  exciting  things  to  do."  He 
also  suggested  that  "sometimes  when  one 
isn't  feeling  well  the  best  thing  to  do  is 
get  up  and  go  to  work  or  school  and  just 
forget  about  your  aches."  The  mother 
agreed,  and  the  next  day  the  boy  was 
back  in  school. 

Dave  never  mentioned  the  principal, 
what  West  Virginia  law  requires,  or  that 
he  knew  the  boy  had  missed  the  bus.  The 
family  he  visited  was  probably  only 
vaguely  aware  that  he  has  any  responsi- 
bility for  their  son's  attendance.  They 
only  know,  or  feel,  that  a  concerned 
neighbor  dropped  by,  someone  who  had 
shared  in  other  problems  and  joys,  some- 
one who  encouraged  a  mother  to  en- 
courage her  son. 

Last  year  that  same  family  asked  Dave 
to  write  a  letter  to  their  oldest  son's 
commanding  officer  in  Vietnam  when  the 
mother  became  severely  sick  and  the 
father  was  disabled.  The  son  was  dis- 
charged and  is  now  helping  to  support 
the  family;  a  family  that  has  never  at- 
tended a  Brethren  church  service,  and 
yet  one  that  has  no  doubt  that  Dave  is 
their  friend  and  minister. 

Church  of  the  Brethren  moderator 
Dale  Brown,  who  visited  the  Ritten- 
houses earlier  this  year,  says  that  Dave 
reminds  him  of  some  of  the  old-time 
Brethren  preachers  out  west.  "Denomina- 
tions would  come  and  go,"  Brown  said. 


Rittenhouse:  a  pastor,  a  neighbor 

"but  some  of  these  preachers  would  re- 
main for  their  entire  lives  in  one  place,  so 
that  they  became  greatly  respected  by 
everyone  in  the  county."  Brown  also  sees 
other  similarities.   "Dave  is  a  sectarian 
when  it  comes  to  baptism,  communion, 
and  other  church  sacraments.  For  ex- 
ample, he  doesn't  believe  in  serving  a 
Brethren  communion  without  the  foot- 
washing,  and  yet  he  would  never  keep 
anyone  from  the  church  fellowship  be- 
cause they  believed  differently."  "Many 
of  the  old  western  preachers  were  narrow 
in  the  sense  that  they  were  very  sectarian 
in  their  own  personal  beliefs,"  Brown 
continued,  "and  yet  they  would  perform 
many  pastoral  functions  for  people  who 
did  not  practice  the  faith  in  the  same 
way.  The  irony  of  the  situation  was,  and 
I  think  this  is  true  with  Dave  also,  is  that 
the  people  respected  them  more  for 
standing  for  what  they  believed  in  even 
if  they  didn't  agree." 

James  Carpenter,  a  cabinetmaker  and 
active  layman  in  the  New  Hope  church, 
suggested  that  much  of  the  respect  that 
people  have  for  Dave  is  because  he  be- 
lieves what  he  says.  "I  don't  know  of 


5-15-72    MESSENGER      11 


^r^ 


anyone  who  could  say  the  things  about 
pacifism  that  Dave  says  and  be  accepted 
the  way  he  is,"  Carpenter  said.  "West 
Virginians  have  a  fierce  pride  not  only  for 
their  mountains  but  for  the  country  as  a 
whole.   Pacifism  and  conscientious  objec- 
tion aren't  very  popular  around  here,  and 
yet  people  not  only  accept  Dave,  they 
listen  to  what  he  has  to  say.   Dave  wins 
people's  trust  because  he  tells  everybody 
the  same  story.  You  know  that  just  be- 
cause you  disagree  with  him  it  won't 
lessen  the  friendship." 

Carpenter  also  believes  that  the  Ritlen- 
house  family  is  as  much  a  part  of  the 
ministry  as  Dave.  "There's  no  doubt  in 
my  mind  that  Laura  Jean's  work  with  the 
children's  choir  was  one  of  the  most  sig- 
nificant things  in  revitalizing  the  New 
Hope  church."  he  said.  "People  look  at 
the  Rittenhouses  and  the  people  that  the 
Lord  has  touched  through  the  Ritten- 
houses and  they  see  happiness  and  inner 
peace.   People  around  here  are  tired  of  a 
negative  attitude,  of  being  told  that  if 
they  don't  shape  up,  they're  going  to  hell, 
partly  because  they've  been  hearing  bad 
for  so  long,  they  want  to  hear  good.  The 
Rrttenhouse  family  and  ministry  are 
based  on  the  sharing  of  the  good  news. 
God  loves  you  no  matter  what  sins  you 
may  have  committed  in  the  past.  There 

is  hope  for  everyone  to  be  reborn." 

•  •  * 

The  five  churches  that  make  up  the 
Pocahontas  congregation  are  combined 
for  administrative  purposes,  but  each  of 
the  churches  has  its  own  identity.  In 
some  ways  these  mountain  churches  are 


years  ahead  of  city  congregations  when 
ii  comes  to  ecumenical  adventures,  partly 
because  they  are  forced  to  be  if  they  want 
to  e.xist.  Only  the  Durbin  church,  the 
largest  of  the  five  with  an  average  atten- 
dance of  seventy-five,  meets  in  a  building 
owned  by  the  Church  of  the  Brethren. 
The  other  four  churches  meet  in  buildings 
that  are  loaned  by  other  denominations  or 
by  the  local  community.   The  Boyer 
church  is  entirely  a  community  church, 
with  most  of  the  worshipers  being  non- 
Brethren,  and  members  of  the  local  com- 
munity electing  board  members.   At  the 
Pine  Grove  church  Dave  shares  the  pas- 
torate with  a  retired  American  Baptist 
minister,  and  the  New  Hope  church 
meets  in  a  Methodist  building.   When  the 
New  Hope  church  felt  it  needed  more 
rooms  for  Sunday  school,  they  added 
them  on  to  the  rear  of  the  building,  even 
though  they  wouldn't  own  what  they 
built. 


/\    visitor  to  Pocahontas  County  might 
wonder  why  some  of  these  churches 
aren't  consolidated.   For  example,  the 
Kerr  Chapel  church  usually  has  fewer 
than  twenty  people  at  worship  and  it 
would  seem  that  a  merger  with  one  of 
the  other  churches  might  be  wise.   But 
the  Kerr  Chapel  church  is  almost  entirely 
older  people  who  would  be  unable  to 
travel  elsewhere  for  worship.   As  one 
layman  put  it,  "If  you  shut  down  some 
of  these  churches,  you  would  be  shutting 
worship  out  of  many  people's  lives.  Lo- 
cation and  buildings  are  important  to 


mountain  people.  Some  of  them  have 
been  going  to  the  same  church  for  fifty 
years." 

In  1967  the  future  of  the  Pocahontas 
churches  was  uncertain.   For  years  the 
churches  had  been  supported  by  district 
and  Brotherhood  funds.   In  1964  the 
ministry  commission  of  the  district  board 
decided  it  would  support  the  churches  for 
two  more  years  on  a  limited  basis,  but 
from  then  on,  they  were  on  their  own. 
Some  members  of  the  district  board  also 
didn't  think  there  was  much  of  a  future 
for  Dave  Rittenhouse  as  a  pastor  in 
Pocahontas  County  and  offered  to  help 
him  locale  another  pastorate. 

"Things  had  really  reached  a  low 
point,"  Laura  Jean  recalled.   "Attendance 
was  low,  we  were  losing  our  financial  sup- 
port, and  what  was  even  more  depressing, 
there  were  very  few  families  with  chil- 
dren in  the  church  fellowship."  "What 
really  frustrated  me,"  Dave  said,  "was 
that  we  felt  that  we  had  done  all  that  we 
could  do.  We  didn't  know  where  to  turn. 
From  a  human  standpoint  we  thought 
we  had  done  all  we  could  ilo  to  make  the 
churches  grow  again." 

Dave  and  Laura  Jean  now  believe  that 
in  some  ways  they  were  begging  the  ques- 
tion.  "The  churches  began  to  grow 
when  we  realized  that  their  success  didn't 
depend  primarily  on  us.  The  more  we 
became  open  to  the  grace  of  God,  and 
not  so  dependent  upon  our  own  abilities, 
the  more  that  began  to  happen.   These 
churches  just  decided  that  they  weren't 
going  to  die.   People  began  giving  more. 
Others  assumed  positions  of  responsibil- 


IJ      MESSENGER    515-72 


ity  and  leadership.  In  some  ways  with- 
drawal of  district  and  Brotherhood  funds 
may  have  been  the  best  thing  that  ever 
happened  to  us." 

Today  the  Pocahontas  churches  are 
growing  again.  They  have  an  annual 
budget  of  over  $7,000,  a  gain  in  member- 
ship of  thirty-three  last  year,  children's 
and  community  choirs,  laymen  who  have 
taken  over  Sunday  school  and  church 
leadership  responsibilities,  and  most  of 
all  a  hope  for  the  future.  Things  are  hap- 
pening so  fast  that  the  White  Oak  congre- 
gation in  Pennsylvania  is  sending  and 
supporting  a  deacon  to  help  Dave  with 
visitation  and  pastoral  respKjnsibilities. 

In  many  ways  the  move  to  Twin  Hill 
Farm  may  have  been  the  catalyst  in  the 
Rittenhouses'  ministry.  Up  to  that  time 
they  were  living  in  a  house  in  Durbin,  but 
with  the  purchase  of  the  farm  they  be- 
came committed  to  West  Virginia  and  the 
Pocahontas  churches.  To  fellow  West 
Virginians  the  fact  that  Dave  is  their 
neighbor  is  probably  more  important  than 
that  he  is  their  minister.  They  can  see 
that  the  Rittenhouses  have  chosen  to  live 
in  West  Virginia  at  a  time  when  it  is  one 
of  the  few  states  where  there  has  been  a 
decrease  in  population  in  recent  years. 
Pocahontas  County  with  8,000  people  has 
the  lowest  population  it  has  had  since 
1900.  It  is  estimated  that  eight  out  of 
every  ten  high  school  graduates  leave  the 
county,  not  because  they  want  to  but  be- 
cause there  aren't  enough  jobs.  There 
are  no  major  industries  in  Pocahontas 
County  with  the  e.xception  of  one  tannery. 
and  in  the  past  few  years  the  saw  mill  in    •■ 
Cass  and  another  tannery  in  Marlinton, 
the  county  seat,  were  closed.  Most  of  the 
people  who  remain  are  small  farmers  or 
independent  loggers,  who  have  contracts 
with  the  government  for  hauling  logs  out 
of  the  forest. 

The  irony  is  that  the  very  thing  that 
forces  most  young  people  to  leave  the 
county  is  the  result  of  one  of  the  things 
that  makes  Pocahontas  County  such  an 
appealing  place  to  live.  The  rivers  are 
clear  of  industrial  waste,  the  roads  aren't 
congested,  the  air  is  clean,  and  it  must  be 
hundreds  of  miles  to  the  nearest  fran- 
chised  hamburger  stand.  But  perhaps  the 
most  appealing  aspect  to  mountain  life  is, 
as  Dave  Rittenhouse  put  it,  "our  neigh- 
bors are  friends  and  not  someone  to  fear." 

Through  their  own  life-style  the  Ritten- 


houses are  witnessing  that  a  good  life  is 
possible  in  the  mountains  even  on  a  min- 
imal income.   In  the  past  ten  years  they 
have  had  to  pay  income  tax  only  twice. 
They  grow  most  of  their  own  food,  and 
friends  provide  many  of  their  clothes  and 
other  necessities.  Dave  realizes  that  in 
many  ways  his  family  now  has  more 
wealth  than  if  he  had  set  out  to  make  a 
lot  of  money.  Owning  a  1 28-acre  farm  is 
a  tremendous  amount  of  security.  And 
yet  because  the  Rittenhouses  freely  share 
whatever  they  have  they  feel  they  can 
avoid  the  pitfalls  that  sometimes  come 
from  financial  or  material  security. 


Wh 


rhat  is  the  future  of  the  Pocahontas 
County  churches?  Someday  Dave  hopes 
that  he  will  be  receiving  no  income  from 
the  churches  and  that  each  of  the 
churches  will  have  its  own  lay  leadership 
that  will  assume  almost  all  of  the  pastoral 
responsibilities.  James  Carpenter  believes 
that  the  Pocahontas  churches  are  strong 
enough  now  that  if  the  Rittenhouses 
would  be  called  to  some  other  ministry, 
they  would  survive  and  continue  to  grow. 
"We  would  surely  miss  them,  and  I  hope 
they  continue  to  stay,  but  I  don't  think 
our  congregation  is  dependent  upon  them 
for  its  existence.  We've  learned  that  we 


are  dependent  upon  the  Lord  working 
through  ourselves." 

Some  of  the  leadership  in  the  Poca- 
hontas congregation  may  come  from 
people  like  Julie  and  Jason  Bauserman, 
two  young  Brethren  who  recently  pur- 
chased land  with  the  help  of  Dave.  They 
plan  to  build  a  small  cabin  this  summer 
and  then  make  a  living  by  growing  and 
selling  blueberries.  The  Bausermans  hope 
that  some  day  an  intentional  Christian 
community  may  develop  in  Pocahontas 
County,  perhaps  on  their  land.   But  until 
that  day,  they  plan  to  take  active  roles  in 
the  already  existing  churches. 

The  future  of  the  rural  church  in 
Pocahontas  County  looks  good.   It  may 
develop  in  new  forms  like  the  Bauser- 
mans envision,  or  continue  in  the  already 
experimental  churches  that  are  there 
now,  churches  that  are  both  Brethren  and 
community,  churches  where  the  minister 
is  not  only  the  pastor  but  a  neighbor  and 
a  farmer,  churches  where  laymen  are  tak- 
ing active  roles  in  the  ministry  that  have 
been  traditionally  reserved  for  the 
pastor.  The  Rittenhouses  see  real  hope 
for  the  rural  church.  Dave  said,  "If  I 
could  say  something  to  other  rural  con- 
gregations, I  would  like  to  tell  them  that 
their  churches  can  exist  as  meaningful 
fellowships,  especially  if  they  don't  try  to 
copy  the  large,  urban  churches,  but 
search  for  new  rural  patterns."   Q 


[f®g®(L!F(S®@ 


The  Appalachian  region  is  rich  with  lore 
and  intriguing  places  to  visit,  all  as 
di%ersc  as  the  character  of  the  thirteen 
states  which  describe  the  area's  geo- 
graphical boundaries.   Here  is  a  traveler's 
sample,  not  exhaustive,  but  suggestive 
of  the  diversity. 

Places    to    visit 

Berea  Collcve.  Berea.  Ky.    Founded  in 
1855.  Berea  College  admits  only  a  small 
percentage  of  non-Appalachian  students. 
Its  Appalachian  Museum.  Appalachian 
studies  department,  and  the  student  work 
program  emphasizing  such  .Appalachian 
crafts  as  basket  making,  furniture  build- 
ing, broom  craft,  and  weaving  all  recall 
the  rich  heritage  of  the  region.    Campus 
and  industry  tours  leave  twice  a  day 
from  Boone  Tavern.    Write  Berea  Col- 
lege. Berea.  Ky.  4040.^.  for  more  in- 
formation. 

In  Berea,  also,  visit  the  Council  of  the 
Southern  Mountains  bookstore,  where 
records,  books,  magazines  (many  of 
those  listed  here),  and  handmade  quilts 
may  be  purcha.sed. 

Mountain  Toy  Makers.  McKce.  Ky. 
Nora  Van  Winkle  has  details  on  hand- 


crafted children's  toys.    Write  to  her  at 
McKee.  Ky.  40447. 

Sulphur  Cap  Chair  and  H'oott  H'orks 
Co..  Jackson.  Ky.    Made  in  the  mountain 
tradition  from  local  hardwoods,  rocking 
chairs,   footstixtls,  and  ladderback  chairs 
from  this  factory  are  finished  to  a 
perfection  not  seen  in  mass-produced 
furniture.    For  more  information,  write 
.Sulphur  Gap  Chair  and  Wood  Works 
Co..  Box  6.^.  Jackson,  Ky.  41339. 

Things   to   read:   surveys   and   studies 

.■ippaliicliian  /'to/i/i'.v  History  Book, 
published  by  Mountain  Education  As- 
sociates and  the  Southern  Conference 
Educational  Fund  (SCEF).    History  as 
she  was  writ  not  by  mine  owners  and 
operators  but  by  the  exploited.    Order 
(with  a  contribution  of  at  least  S5  per 
copy)  from  SCEF,  3210  W.  Broadway, 
Louisville,  Ky.  40211. 

".Appalachia  —  Like  the   Flayed   Back 
of  a  Man."  by  James  Branscomc.    An 
evocation  of  the  ravages  of  strip  mining, 
typically  thorough  in  .Wew  York  Times 
.\fagazinc  style,  from  the  Dec.  12.  1971. 
issue. 


NIGHT  COMES  TO  THE  ^"^m^ 

CUMBERLANDS 

A  BIOGRAPHY  OF  A  DEPRESSED  AREA 

HARRY  M.CAUDILL 

With  a  foreword  by  Stewart  L.  IMall 


The  first  frontier  in  the  war  on  poverty. 


Things  to   read:   lore 

The  Grandfather  Tales  and  The  Jack 
Tales,  collected  by  Richard  Chase.  Amer- 
ican-English folk  talcs  handed  down  in 
the  oral  tradition. 

Nii;hi  Conies  to  the  Cuniberlands  and 
A/v  Land  Is  Dyini;.  by  Harry  Caudill. 
The  former  a  regional  classic  from  the 
energetic  Kentucky  lawyer,  writer,  and 
activist,  and  the  latter,  a  newer  state- 
ment focusing  on  the  strip  mining  boom, 
together  speak  eloquently  for  an  end  to 
the  destruction  of  a  pan  of  the  nation. 

Children  of  Crisis,  by  Robert  Coles. 
In  three  volumes  Coles  listens  to  and 
records  the  spirited  voices  of  mountain 
folk,  blacks,  and  children,  in  cities  and 
in  rural  areas. 

Slinkini;  Creek.  b\'  John  Fetterman. 
Look  for  a  chapter  on  the  work  of 
Brethren  Irma  Gall  and  Peggy  Kcmncr 
at   the   l.end-a-Hand  Center. 

Yesterday's  People,  by  Jack  Wellcr. 
Another  "classic."  examining  the  mind  of 
Appalachia. 

Magazines 

Appalachia.  published  monthly  by  the 
Appalachian  Regional  Commission, 
1666  Connecticut  Ave.  N.W.,  Washing- 
ton, DC.  20235. 

Kaiallagete  —  Be  Reconciled,  the 

journal  of  the  Committee  of  Southern 
Churchmen. 

Mountain  Life  and  Work,  magazine  of 
the  Council  of  the  Southern  Mountains. 
CPO  Box  2307,  Berea,  Ky.  40403. 

Music 

Hard  Hitlinf;  Sonf;s  for  Hard  Hit 
People,  compiled  by  Alan  l.omax.    Notes 
by  Woody  Guthrie.    Music  edited  by 
Pete  Sceger.    Socially  significant  songs 
that  together  read  like  an  historical 
document. 

Poetry 

Blues  and  Roots/ Rue  and  Bluets.  A 
Garland  for  the  Appalachians,  by 
Jonathan  Williams,  with  photographs  by 
Nicholas  Dean.     Poems  found  and 
created,  along  with  photographs,  make 
an  art  book  worth  having,  even  at 
.$17.50.    Grossman  Publishers. 


14     MESSENGER    515-72 


The  culture  that  seems  out  of  place 


byGarySlaats 

Appalachia  has  had  an  effect  on  me.   I 
have  seen  a  different  culture  existing  in 
the  midst  of  the  "American  Dream."   I 
have  seen  our  nation's  industries  rape  a 
region  of  her  wealth  and  crush  the  free- 
dom of  her  people.   I  have  seen  a  people 
who  have  weathered  more  difficulties 
than  many  Americans  have  or  ever  will. 
And  I  have  seen  a  determined  people 
stand  close  to  their  heritage  in  a  diverse 
region  with  a  cultural,  political,  and 
physical  environment  that  seems  out  of 
place  in  the  United  States. 

Perhaps  the  most  startling  things  to 
encounter  in  Appalachia  is  its  notorious 
poverty  and  unemployment.    It  has  been 
said  that  in  some  rural  counties  welfare  is 
the  biggest  industry.   A  county  in  eastern 
Kentucky  increased  its  employment 
recently  by  thirty  percent  with  the  hiring 
of  only  five  workers.   Before  the  building 
of  the  locally  owned  Sulphur  Gap  Chair 
Factory,  the  county  had  only  thirty-nine 
people  employed  in  other  than  govern- 
mental positions. 

If  jobs  are  that  scarce  why  don't 
Appalachians  move  to  sites  where  work  is 
more  plentiful?  In  Appalachian  heritage 
and  culture,  love  of  homeland  is  part  of 
the  answer.  If  a  man  who  is  on  welfare 
wants  to  leave  the  "holler"  where  his 
father  and  father's  father  have  lived,  he 
must  first  break  that  deep  tie  with  his 
past. 

Even  if  he  is  successful  there  are  other 
hard  questions.   Where  does  he  get  the 
money  to  move  to  Michigan,  Ohio, 
Illinois?   If  he  does  get  the  money,  is  he 
prepared  for  non-Appalachian  society? 
Can  he  adapt  to  the  time  clock,  the 
regimentation  of  contemporary  society  as 
we  know  it?   Is  his  lack  of  education 
acceptable  to  the  companies  that  offer 
the  possibility  of  employment?   Usually, 
if  the  East  Kentuckian,  for  example, 
makes  it  to  those  northern  centers  of 
manufacturing  he  soon  finds  that  he  will 
be  the  first  to  be  fired  and  living  in  a 
strange  urban  environment  with  different 
life  values.    His  one  hope  is  to  get 
enough  money  to  return  to  his  "holler." 
The  Appalachian  ghettos  of  Chicago, 
Akron,  and  Cincinnati  stand  as  mute 
testimony  to  the  cultural  shock  each 


Appalachian  must  experience  when  he 
leaves  home. 

There  isn't  too  much  for  the  Appa- 
lachian to  come  home  to.    If  the  beauty 
of  the  mountains  and  the  yearn  for  a 
familiar  life-style  call  to  him  to  return 
home,  he  must  again  accept  the  resultant 
economic  hardships  which  caused  him  to 
flee  in  the  first  place.    In  the  Appa- 
lachian's mind,  the  mountain  greenery 
and  allegiance  to  heritage  are  worth 
suft'ering  most  economic  deprivations. 


But  the  lush  landscapes  are  suffering 
devastation  under  the  disfiguring  effects 
of  strip  mining.    Parts  of  Appalachia 
were  described  by  one  writer  as  re- 
sembling "the  flayed  back  of  a  man." 
Erosion,  acid  pollution  of  streams,  and 
the  creeping  "over-burdens"  —  soil, 
rocks,  and  trees  scraped  by  the  strip 
miners  away  from  the  seams  of  coal  and 
pushed  over  the  side  of  the  mountain  to 
slide  slowly  into  homes  and  fields  below 
—  scar  ridge  after  ridge  in  Kentucky, 
West  Virginia,  Tennessee,  wherever  strip 
miners  are  at  work.   Deep  miners  face 
other  problems:  the  agony  of  black  lung, 
the  threat  of  burial  in  a  collapsing  mine. 

Federal  and  state  governments  have 
poured  millions  of  dollars  into  Appa- 
lachia.   But  a  problem  arises  as  the 
money  that  arrives  at  the  local  scene 
must  be  channeled  through  local  govern- 
ment structures.   One  can  be  sure  that 
these  are  not  operated  by  local  citizens 


who  need  assistance.    Community  Action 
Programs  and  other  anti-poverty  groups 
are  usually  managed  by  those  who  are 
interested  in  retaining  the  status  quo  in 
the  area.  The  few  staff  people  who  have 
a  deep  empathy  for  the  poor  find  them- 
selves buried  in  red  tape,  channeled  into 
ineffective  programs,  or  asked  to  resign 
because  of  their  creating  of  new  power 
structures  that  are  relevant  to  the  needs 
of  the  people. 

A  path  around  this  dilemma  has  been 
the  development  of  co-ops  and  small 
independent  businesses  that  receive  their 
starting  capital  from  churches,  govern- 
ment loan  agencies,  or  private  grants. 
Such  endeavors  offer  members  a  chance 
to  make  a  lixing  without  having  to  go  to 
the  mines  for  employment  or  relying  on 
welfare.   It  also  teaches  skills  in  group 
action,  economics,  and  marketing. 

Craft  co-ops  in  Appalachia  produce 
quilts,  toys,  and  furniture.   Tlie  cultiu'e  of 
generations  past  can  be  seen  in  the  sewing 
and  carving  of  mountain  residents.   The 
art  and  lore  of  Appalachia  are  appearing 
in  stores  across  the  nation  because  of 
local  residents  banding  together  in  an 
effort  to  make  a  living  as  well  as  keeping 
their  history  alive. 

In  fact,  art  and  culture  are  uniting 
the  people  around  a  common  heritage. 
Festivals  have  been  held,  allowing  the 
mandolin,  banjo,  and  dulcimer  players  to 
sing  ballads  their  great-grandmothers 
knew. 

Modern  technology  has  assisted  latent 
talents  to  surface.    For  example,  the 
Appalachian  Film  Workshop  of  Whites- 
burg,  Kentucky,  has  produced  over  ten 
films  depicting  life  in  Appalachia  as  the 
Appalachian  sees  it.   Young  men  and 
women  were  given  film,  cameras,  and 
technical  advice.   They  captured,  for  the 
first  time,  \iews  of  mountain  life  that 
non-Appalachians  had  never  seen  or 
could  never  experience. 

If  anything  can  enhance  Appalachia's 
development  it  is  the  rise  of  an  awareness 
of  common  problems,  hopes,  and  feelings 
among  her  people. 

Things  are  happening  in  Appalachia. 
Change  will  not  be  dramatic  in  the  sense 
of  overnight  accomplishments.  But  a 
quiet  revolution  is  taking  place  in  little 
towns  and  "hollers"  throughout 
Appalachia.    □ 


5- 1 5-72    MESSENGER      IS 


Oral  tradition: 

The  literature  of  the  mind 

Appalachian  people  have  a  great  capacity  for  remembering  tales,  riddles,  songs,  and 
beliefs  and  for  passing  them  on  by  word  of  mouth  from  one  generation  to  the  next 

by  Loyal  Jones 


Many  persons  who  have  written  and  spo- 
ken about  Appalachian  people  in  recent 
times  have  characterized  us  as  deficient 
in  education.  They  have  assumed  that  we 
are  ignorant  of  important  ideas  and  of 
literature.  Even  the  standard  dictionaries 
view  those  with  a  limited  reading  and 
writing  ability  as  lacking  important 
knowledge.  The  median  educational 
level  in  Appalachia  is  lower  than  in  the 
nation  as  a  whole,  and  some  Appalachian 
persons  do  not  read  and  write.  But  this 
does  not  mean  that  Appalachian  people 
do  not  know  important  things  and  do  not 
have  a  literature.  The  oral  tradition  has 
met,  to  a  great  extent,  the  artistic  and 
spiritual  and  even  the  practical  needs  of 
the  people. 

The  oral  tradition  is  the  passing  on  of 
knowledge,  tales,  riddles,  songs,  and  be- 
liefs by  word  of  mouth,  from  one  genera- 
tion to  the  next.  The  content  of  this  tra- 
dition might  be  thought  of  as  the  literature 
of  the  mind,  or  the  literature  that  people 
carry  around  in  their  heads.  Appalachian 
people,  like  other  rural,  person-oriented 
people  have  a  great  capacity  for  remem- 
bering things  that  others  have  told  them. 

Let  me  try  to  make  a  case  for  the  im- 
portance of  this  "literature"  from  the  oral 
tradition.  I'll  limit  my  discussion  to  six 
categories:  hymns,  ballads,  folk  songs, 
tales,  riddles,  and  beliefs  and  supersti- 
tions. 

Hymns 

The  hymns  have  played  a  great  role  in 
interpreting  the  Bible  and  passing  on  re- 
ligious ideas  from  one  generation  to 
another.  Perhaps  the  English  hymn 


"Amazing  Grace,"  known  to  practically 
all  mountain  people  sums  up  mountain 
religious  beliefs  best  of  all: 

Amazing  grace!  how  sweet  the 

sound. 
That  saved  a  wretch  like  me! 
I  once  was  lost,  but  now  I'm  found. 
Was  blind,  but  now  I  see. 

Another  hymn,  sung  in  the  Old  Reg- 
ular Baptist  churches  to  an  ancient  tune 
tells  a  great  deal  about  Calvinist  religion 
but  also  a  great  deal  about  the  people, 
their  experience,  and  their  view  of 
themselves: 

Guide  me,  O  Thou  great  Jehovah, 
Pilgrim  through  this  barren  land; 
I  am  weak,  but  Thou  art  mighty, 
Hold  me  with  Thy  powerful  hand. 

Both  of  these  hymns  are  beautiful  and 
are  part  of  a  great  reservoir  of  hymns 
and  other  religious  songs.  There  are  also 
carols,  spirituals,  and  folk  songs  that 
carry  religious  messages.  Hymns  were 
written  down  earlier  than  the  other  folk 
material.  Singing  Billy  Walker  published 
his  shaped-note  hymnal,  the  Southern 
Harmony  in  1835  and  E.  W.  Billups 
published  his  Sweet  Songster  with  words 
to  hymns  but  without  tunes  in  1 854. 
These  books  and  others  were  used  widely 
in  the  Appalachians.  A  tradition  in  some 
churches  is  for  the  song  leader  to  use  a 
book  and  "line  out"  the  tune  for  the 
others. 

One  cannot  imagine  how  bleak  Appala- 
chian life  and  religion  might  have  been 
without  the  great  old  hymns  and  the 


ability  of  the  people  to  remember  the 
words  and  the  tunes. 

Ballads 

Ballads  tell  stories,  and  many  of  the 
stories  are  ancient,  from  England  and 
Scotland  and  other  lands.   Hundreds  of 
these  song-stories  have  been  collected  in 
the  mountains.  Cecil  Sharp,  the  English 
musicologist  who  toured  Appalachia  first 
in  1916,  collected  sixty-four  songs  from 
Mrs.  Jane  Gentry  of  Hot  Springs,  North 
Carolina.  Mr.  Sharp  and  a  collaborator, 
Olive  Dame  Campbell,  were  the  first  to 
copy  down  the  tunes  as  well  as  the  texts. 
Earlier  ballad  collectors  such  as  Francis 
James  Child  had  been  interested  only  in 
the  words  to  ballads  and  viewed  them  as 
folk  poetry. 

The  ballads  tell  stories  of  lords  and 
ladies,  of  good  and  bad  deeds,  of  true 
lovers  and  of  unrequited  love.  Practically 
all  end  tragically.  "The  Wife  of  Usher's 
Well"  tells  of  witchcraft  and  its  results. 
"The  Four  Marys"  dates  back  to  an  in- 
cident in  the  court  of  Mary,  Queen  of 
Scots,  in  1563,  when  one  of  the  ladies  in 
waiting  to  the  Queen  murdered  her 
illegitimate  child  and  was  later  hanged. 
"Pearl  Bryan"  tells  of  two  students  se- 
ducing and  murdering  Pearl  Bryan  at 
Fort  Thomas,  Kentucky,  in  1896.  These 
ballads  and  hundreds  more  were  sung 
and  are  still  being  sung,  though  not  so 
much  now,  in  Appalachia.  Many  came 
over  with  the  immigrants:  others,  like 
"Pearl  Bryan,"  were  created  here.  All 
told  stories  that  were  of  interest  to  the 
people.  Many  of  the  tunes  are  beautiful 
to  hear. 


16      MESSENGER    5- 15-72 


Folk  songs 

The  folk  songs,  that  is  the  lyric  and 
love  songs,  carry  sentiment  and  imagery. 
There  are  literally  hundreds  of  these 
songs  sung  in  the  Southern  mountains, 
many  with  very  poetic  lyrics  and  ex- 
quisite tunes.  Many  are  known  around 
the  world.  They,  like  the  ballads,  often 
speak  of  things  of  long  ago,  often  in  an- 
other country.  "The  Nightingale"  or 
"One  Morning  in  May,"  for  example,  a 
song  about  a  soldier  and  a  maid,  men- 


tions the  nightingale,  a  European  bird  not 
native  to  this  country.  Other  aspects  of 
"The  Nightingale"  hint  that  its  original 
setting  was  England,  and  yet  it  was  col- 
lected in  different  parts  of  Kentucky, 
Tennessee,  and  North  Carolina.  "The 
True  Lover's  Farewell"  is  interesting  in 
that  it  has  borrowed  verses  from  other 
songs  and  has  lent  verses  to  others  also. 
One  verse  is  obviously  from  Robert 
Burns'  "A  Red,  Red  Rose,"  or  could  it  be 
that  Burns  borrowed  from  a  folk  song? 


The  following  lines  are  common  to  other 
songs: 

If  I  go  I  will  come  again 
Though  it  be  ten  thousand  miles. 

And  who  will  shoe  your  pretty  little 

feet. 
Or  who  will  glove  your  hand, 
Or  who  will  kiss  your  red  rosy  cheek 
When  I'm  in  a  foreign  land? 

My  father  will  shoe  my  pretty  little 
feet, .  .  .  etc. 

Three  verses  that  these  lines  are  from 
appear  as  similar  verses  in  "He's  Gone 
Away,"  as  well  as  in  other  songs. 

O,  don't  you  see  that  lonesome  dove 
A-flitting  from  pine  to  pine? 
She's  mourning  for  her  own  true 

love 
Just  as  I  mourn  for  mine. 

This  verse  appears  in  a  song  that  is  known 
throughout  the  Appalachians,  "In  the 
Pines." 

Did  you  see  green  grass  trampled 

under  foot 
Arise  and  grown  again? 

The  English  folk  song,  "The  Seeds  of 
Love,"  has  similar  lines. 

These  examples  of  "verse  borrowing" 
show  the  creativity  of  people  in  improv- 
ing verses  when  some  are  forgotten  or 
when  there  is  a  wish  for  additional 
verses. 

Several  songs,  like  "Pretty  Saro,"  found 
in  many  parts  of  the  Southern  mountains, 
tell  with  haunting  tune  and  delicate 
phrase  of  unrequited  love  and  the  inade- 
quacy of  the  disappointed  lover: 

Down  in  some  lone  valley  in  a  lone- 
some place, 

Where  the  wild  birds  do  whistle  and 
their  notes  do  increase. 

Farewell,  Pretty  Saro,  I  bid  you 
adieu, 

But  I'll  dream  of  pretty  Saro  wher- 
ever I  go. 

My  love  she  won't  have  me,  so  I 

understand. 
She  wants  a  freeholder  who  owns 

house  and  land. 
I  cannot  maintain  her  with  silver 

and  gold, 


5-I5-72    MESSENGER     17 


Nor  buy  all  the  fine  things  that  a 
big  house  can  hold. 

If  I  were  a  merchant  and  could 

write  a  fine  hand, 
I'd  write  my  love  a  letter  that  she'd 

understand. 
I'd  write  it  by  the  river  where  the 

waters  overflow, 
And  I'd  dream  of  Pretty  Saro 

wherever  I  go. 

This  is  good  poetry,  but  only  when  the 
words  are  wedded  to  the  tune  by  a  singer 
who  cherishes  the  song  can  one  really 
appreciate  its  beauty  and  understand  how 
it  has  lived  for  centuries  in  the  memories 
of  the  people. 

Tales 

The  folktales  are  vehicles  for  bold  ex- 
ploits, wild  and  scary  deeds,  and  pre- 
posterous situations.  Everyone  has  heard 
about  Jack  and  the  beanstalk.  What 
many  don't  know  is  that  there  are  dozens 
of  tales  about  Jack  told  in  the  Appala- 
chians. Richard  Chase  collected  them 
from  families  like  the  Harmons  of  Beech 
Creek,  North  Carolina,  and  published 
them  in  a  book  called  The  Jack  Tales. 
Mr.  Chase  published  additional  collec- 
tions and  was  followed  by  other  collectors 
such  as  Leonard  Roberts  and  Marie 
Campbell,  so  that  now  there  are  several 
volumes  of  tales  from  Appalachian  peo- 
ple. These  tales  are  similar  in  type  and 
motif  to  Old  World  tales.  For  example, 
Richard  Chase  collected  two  Cinderella 
stories.  Leonard  Roberts  collected  a 
story  in  Eastern  Kentucky  that  has  refer- 
ences to  the  Bible,  to  the  magic  horse, 
Pegasus,  and  to  Hercules'  task  of  cleaning 
the  Agean  stables.  Kings,  queens,  princes 
and  princesses,  as  well  as  giants,  fairies, 
witches  and  ghosts,  appear  in  these  folk- 
tales. And  usually  there  is  a  character 
like  Jack  who  can  deal  with  all  people 
and  situations.  Perhaps  a  people  who 
do  not  always  have  control  over  life  situ- 
ations need  a  hero  like  Jack,  who  by 
cunning  and  luck,  always  comes  out 
just  fine. 

Riddles  and  singing  games 

Riddles  and  singing  games  are  part  of 
a  bag  of  tricks  that  people,  who  do  not 
have  much  in  the  material  sense,  have  to 
entertain  themselves.  Many  enjoyable 
hours  can  be  passed  with  this  bag  of 
tricks.  Some  of  these  also  had  an  Old 


World  flavor,  like  this  riddle  from  my 
childhood: 

As  I  was  going  to  St.  Ives 

I  met  a  man  with  seven  wives. 

Each  wife  had  seven  cats 

And  each  cat  had  seven  kittens. 

How  many  were  going  to  St.  Ives? 

The  answer,  in  case  you  are  slow,  is 
"one."  /  was  going  to  St.  Ives,  not  the 
man  with  seven  wives.  Note  the  magic 
number  "seven."  The  numbers  three  and 
seven  appear  often  in  songs,  tales,  and 
riddles. 

Then,  there  were  the  singing  games 
that  were  good  for  both  singing  and 
dancing.  Young  people,  as  well  as  old, 
could  "play"  these  "games"  where  the 
churches  frowned  on  dancing.  Here  is 
one  known  almost  everywhere,  even 
though  the  paw  paw,  a  papaya-like  fruit, 
is  native  mostly  to  Kentucky: 

Where  O  where  is  sweet  little  Willie 
Where  O  where  is  sweet  little  Willie 
Where  O  where  is  sweet  little  Willie? 
Way  down  yonder  in  the  paw  paw 
patch. 

Come  on  girls  and  let's  go  find  him 

(repeat) 
Way  down  yonder  in  the  paw  paw 

patch. 

Picking  up  paw  paws,  puttin'  'em  in 

your  pocket 

(repeat) 
Way  down  yonder  in  the  paw  paw 

patch. 

Beliefs  and  superstitions 

There  are  also  the  beliefs  and  supersti- 
tions that  are  passed  down  by  word  of 
mouth  or  by  deeds.  These  are  important 
in  ordering  one's  life  in  a  philosophical 
sense.  For  example,  the  following 
proverbs  express  attitudes  toward  life: 

Honesty  is  the  best  policy. 
Birds  of  a  feather  flock  together. 
A  rolling  stone  gathers  no  moss. 
Where  there  is  a  will  there  is  a  way. 
Faith  can  move  mountains. 

Beliefs  and  superstitions  are  important 
in  the  practical  sense,  like  in  knowing 
when  and  how  to  plant  crops,  cook  food, 
and  take  care  of  health  problems.  Here 
are  some  examples: 

Underground  vegetables  such  as  po- 


tatoes, turnips,  and  beets  should  be  plant- 
ed in  the  dark  of  the  moon. 

Vegetables  that  grow  above  ground, 
like  beans,  should  be  planted  in  the  light 
of  the  moon. 

Carrying  a  buckeye  prevents  rheuma- 
tism. 

Poke  "sallet"  must  be  cooked  when  it 
is  tender  and  with  a  piece  of  fat  meat,  or 
else  it  is  poison. 

These  beliefs  or  assumptions  are  part 
of  the  culture  and  are  handed  down 
orally  and  through  demonstration.  Be- 
liefs and  superstitions  relate  to  all  aspects 
of  living  and  do  influence  the  attitudes 
and  behavior  of  people.  All  groups  of 
people  have  their  superstitions;  perhaps 
Appalachian  people  have  more  than  most 
other  groups. 

It  is  true  that  we  Appalachians  have 
not  been  noted  for  our  book  learning. 
But  our  oral  literature  is  a  considerable 
legacy,  much  admired  by  folklorists,  mu- 
sicians, and  others  who  have  learned  to 
appreciate  it.  Cecil  Sharp  commented 
that  in  the  Appalachians  he  found  a  peo- 
ple who  sang  as  easily  as  they  talked,  and 
he  collected  1,612  different  tunes,  repre- 
senting around  500  different  songs  from 
a  total  of  281  persons.  The  Ritchie  fam- 
ily of  Viper,  Kentucky,  is  now  known 
around  the  world  for  its  rich  heritage  of 
music  and  other  folk  material.  Bascom 
Lamar  Lunsford,  a  North  Carolina  folk 
singer,  now  89  years  old,  recorded  around 
300  songs  for  the  Library  of  Congress 
from  what  he  called  his  "memory  collec- 
tion." There  are  several  volumes  of  folk- 
tales collected  from  persons  with  remark- 
able memories  in  the  Appalachians. 
Those  persons  who  contributed  this  great 
quantity  of  folk  material  were  exception- 
al persons,  but  most  Appalachian  people 
have  at  least  some  of  this  material  in 
their  memories. 

Unquestionably  the  opportunities  for  a 
formal  education  are  greater  for  Appala- 
chian young  people  now  than  they  were 
fifty  years  ago,  and  without  doubt  more 
young  people  want  more  education  than 
their  parents  did.  But  as  the  young  peo- 
ple learn  more  from  books,  they  appear 
to  become  less  interested  in  that  which 
comes  to  them  orally  from  the  past,  in 
song  and  tale.  That  is  a  great  pity.  My 
hope  is  that  all  of  us  can  learn  to  appre- 
ciate both  sources  and  the  literature  that 
they  bring  to  us.   Q 


18     MESSENGER    515-72 


%: 


Faces  from 

the  mountains 


"A  face  that  has  the  marks  of  having  lived  intensely" 
was  a  face  Doris  Ulmanh  could  love.  And  forty  years 
ago,  in  the  late  twenties  and  early  thirties,  the  frail 
New  Yorker  packed  around  the  Southern  Appala- 
chians six  to  eight  months  a  year,  searching  out  that 
kind  of  face  to  photograph. 

With  her  traveling  companion,  the  mountain 
balladeer  John  Jacob  Niles,  Doris  Ulmann  discovered 
hundreds  of  remarkable  people  and  persuaded  them 
to  sit  for  her  view  cameras.  Neither  camera  had  a 
shutter;  the  photographer  made  each  exposure  by  re- 
moving and  replacing  the  lens  cap.  Each  used  glass 
plates.  The  people  whose  images  appeared,  after 
their  moments  of  exposure  to  the  plates,  wistful  and 
misty,  Doris  Ulmann  feared  were  disappearing. 

She  complained  that  they  always  wanted  to  dress 
up.  "It  is  not  an  easy  thing  to  induce  a  farmer's  wife 
to  have  her  picture  taken  in  her  kitchen  gown  peeling 
potatoes."  But  her  inducements  worked,  and  such 
folk  as  Cheaver  Meaders,  Bird  Patten,  Wilma  Creech, 
and  Aunt  Cord  Ritchie  agreed  to  sit  for  portraits. 
Doris  Ulmann's  career  was  to  be  short-lived:  she  died 
in  1934,  fifty  years  old.  But  her  legacy  to  us — -of 
mountain  folk  whose  faces  reflect  intense  living  —  re- 
mains. 

All  prints  in  this  section  are  provided  courtesy  of 
the  Doris  Ulmann  Foundation  and  the  Appalachian 
Museum,  Berea  College. 


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Coal  the  killer 


byPaulNyden 

Coal  is  a  thing  that  costs  life  to  get.    You 
may  be  holding  a  piece  of  coal  in  your 
hand  and  turn  around  and  say:  I  wonder 
how  that  coal  was  got?    Was  there  any 
blood  shed  in  getting  that  coal?   Was 


there  any  man's  life  lost  in  it?  And 
there's  many  a  one  in  this  country  has  put 
coal  on  the  fire,  there's  been  a  man's  life 
lost  in  it.  You're  not  burning  coal,  you're 
burning  blood.  —  A  British  collier;  re- 
corded BY  EwAN  MacColl  on  The  Big 
Hewer 


22     MESSENGER    5-15-72 


"I  resigned  from  the  presidency  of  our 
local  in  June,"  Ray  Hutchinson  ex- 
plained, "because  I  feel  a  working  coal 
miner  should  be  president.    I  had  to  re- 
tire from  the  mines  a  few  months  ago 
because  I  couldn't  breathe  anymore.   I'm 
all  out  of  breath  if  I  climb  two  flights  of 
stairs  or  walk  around  my  yard  a  couple 
of  times.   I  always  sleep  with  my  head  on 
three  pillows  and  have  to  take  three  or 
four  different  medicines. 

■"Six  doctors  have  told  me  I'm  totally 
disabled.    My  lungs  have  lost  seventy-five 
percent  of  their  breathing  capacity,  so  I'm 
able  to  do  sedentary  work  only.  But  I 
don't  have  enough  education  to  do  any 
kind  of  office  work.    Got  some  veterans' 
disability  benefits,  but  they  turned  me 
down  for  black  lung  and  Social  Security 
payments.   Right  now  I'm  not  doing  noth- 
ing but  working  full  time  for  the  reform 
of  our  union." 

Ray  Hutchinson,  just  41  last  July,  has 
a  son  and  a  daughter  still  in  school.   Since 
retiring  from  Island  Creek's  Beatrice 
Mine  in  Grundy,  Virginia  —  North 
America's  gassiest  mine  and  one  of  its 
dustiest  —  he  has  been  very  active  in 
union  affairs. 

Jesse  Green,  a  53-year-old  retired 
miner,  lives  in  a  small  frame  house  down 
the  street  from  an  iron  and  pipe  foundry 
in  Bessemer,  Alabama.   "My  dad  worked 
in  the  mines  for  over  fifty  years:  he 
started  when  he  was  only  10.   Two  years 
ago  he  died  from  lung  disease.   Most  of 
the  old  miners  is  gone  now.  They  had  to 
be  tough.   Back  when  they  were  first 
organizing,  the  operators  would  treat  a 
miner  like  a  mule.   In  fact,  they  treated 
their  mules  better.   If  a  miner  died,  it  was 
easy  for  the  operator  to  hire  another  man; 
but  if  a  mule  was  killed,  the  operator 
had  to  buy  another  one. 

"I  began  in  the  mines  issuing  lamps  at 
the  portal  —  when  I  was  still  going  to 
high  school.   I  put  in  twenty  years,  but 
quit  in  1959  after  I  had  an  accident  in 
the  mine.   I  worked  in  a  filling  station  up 
until  last  April,  when  I  had  a  heart  at- 
tack.  The  doctor  told  me  I  can  never 
work  again.   You  can't  get  any  Social 
Security  or  disability  benefits  for  at  least 
six  months  after  you  are  disabled.   I  also 
applied  for  black  lung,  but  that's  hard  to 
get  here  in  Alabama." 

Jesse,  his  wife,  and  their  young  chil- 
dren have  just  moved  out  of  a  house  that 


cost  them  too  much  rent,  now  that  they 
have  no  source  of  income.   He  sits  in  his 
living  room  or  on  his  porch  most  of  the 
day,  wearing  the  blue  shirt  he's  kept  from 
the  filling  station  job.   When  Jesse  talks, 
he  has  to  stop  and  gasp  for  breath.   His 
hands  and  legs  are  swollen,  and  he  looks 
like  a  man  in  his  70s.   Jesse  gave  twenty 
years  of  his  life  to  the  coal  companies. 
Today,  when  he  can't  work  anymore,  he 
lives  in  a  sparsely  furnished  house  and 
can  barely  afford  to  feed  his  family. 


five  years  in  the  mines.   "My  left  leg  was 
crippled  in  a  roof  fall  in  1947  —  not 
enough  timbering.   In  1956,  my  right  leg 
was  crippled  by  a  mining  machine.    Now 
I  have  to  hobble  around  on  this  stick." 
At  75,  Vranic  and  his  wife  scrape  by  on 
his  miner's  pension  of  $150  a  month  and 
a  little  Social  Security.    If  Mike  should 
die  before  his  wife,  she  will  get  only 
$2,000  more  from  the  fund.   She's  not 
entitled  to  keep  his  pension  or  his 
hospital  card  for  more  than  one  year. 


Modern  continuous  mining  machines 
generate  so  much  dust  at  the  coal  face 
that  any  man  who  works  in  the  mines  for 
ten  years  is  almost  sure  to  develop  black 
lung.    Men  who  are  injured  in  mine 
accidents  often  go  untreated  for  hours. 
"There  should  be  a  doctor  or  registered 
nurse  at  every  portal  at  all  times,"  reads 
one  resolution  to  the  Scale  Committee. 
"This  has  long  been  the  practice  at  the 
steel  mills."   An  eastern  Kentucky  miner 
said,  "I've  seen  miners  die  because  of  no 
medical  care.  You  have  roof  falls  that 
pin  a  man  underground  and  he  needs 
immediate  help.   In  remote  areas  it  takes 
medical  help  so  long  to  reach  the  mine 
that  the  man  could  die  of  shock." 

Miners  want  authority  restored  to  their 
three-man  safety  committees.    Today, 
part  of  the  problem  is  that  the  UMW's 
district  offices  never  back  up  local  Safety 
committeemen,  and  even  allow  the 
companies  to  dismiss  men  who  complain 
of  dangerous  working  conditions. 

Mike  Vranic  lives  in  Clarksville,  Penn- 
sylvania, in  a  four-room  \\ooden  row 
house  that  the  coal  company  built  back  in 
the  1920s.   His  front  porch  sags  and  his 
living  room  is  furnished  with  two  old 
chairs  and  one  sofa.   Mike  worked  thirty- 


Once  a  man  becomes  disabled  in  a 
mine  accident  —  no  matter  how  old  he 
is  —  the  coal  companies  have  no  further 
use  for  him  or  his  family.   Jack  Smith, 
his  wife  Delia  Mae.  and  their  four  young 
children  live  in  Rhodell,  West  Virginia. 
Two  months  after  they  were  married. 
Jack  Smith  lost  both  legs  in  a  slate  fall. 
He  can't  find  employment  anywhere 
today.   "I  lost  both  my  legs  mining  coal." 
he  comments.    "Yet  the  company  takes 
no  responsibility  to  help  me  at  all.    I  get 
$130  a  month  disability  from  the  state 
and  food  stamps.    That's  it."   Jack  was 
among  the  leaders  of  the  Disabled  Miners 
and  Widows  strike  in  southern  West 
Virginia  in  June  1970.   "While  I  was  on 
the  picket  line  —  in  my  wheel  chair  — 
one  company  official  pushed  me  over 
backwards  into  a  river" 

Today,  almost  seventy-five  percent  of 
all  underground  bituminous  miners  work 
in  three  states  —  West  Virginia,  Ken- 
tucky, and  Pennsylvania.   Another 
twenty  percent  —  ninety-five  percent  in 
all  —  work  in  Virginia,  Illinois,  Ohio, 
and  Alabama.   Many  of  these  men  live  in 
the  small  coal  towns  tucked  in  the 
Appalachian  hills.   Other  miners  live  in 
towns  a  few  miles  outside  Pittsburgh, 


5-15-72    MESSENGER     23 


Coal  mining  ravages  the  hills  and  the  lives  of  the  men  who  mine  them 


Birmingham,  and  Charleston,  West 
Virginia. 

The  nationalities  of  coal  miners  vary 
somewhat  from  region  to  region.   Near 
Pittsburgh  four  out  of  every  five  miners 
have  parents  or  grandparents  who  were 
born  in  the  countries  of  Eastern  or 
Southern  Europe  —  Poland,  the  Slovak 
countries,  Hungary,  Lithuania,  Italy,  the 
Soviet  Union.    Black  miners  make  up 
seven  to  eight  percent  of  the  district's 
work  force. 

As  you  travel  south,  the  Eastern 
European  population  decreases,  but  it  by 
no  means  disappears.    Throughout 
southern  West  Virginia  and  eastern 
Kentucky,  Italian,  Polish,  and  Slovak 
names  are  painted  on  mailboxes  along  the 
mountain  roads.    Boomer  —  a  small 
town  in  the  Kanawha  Valley  —  remains 
today  more  than  eighty  percent  Italian. 
"Back  during  the  1921  strike  and  armed 
marches,"  Black  Lung  Association 
President  Arnold  Miller  recounts,  "the 


operators  recruited  strikebreakers  from 
Sicily.   But  the  operators'  plans  didn't 
work  out.  As  soon  as  the  Sicilians  arrived 
and  began  mining,  they  figured  out  what 
was  going  on.   They  organized  them- 
selves, and  later  kept  their  local  long  after 
many  others  in  the  area  had  been  broken. 
The  Sicilians  created  a  special  problem 
for  the  operators'  gun  thugs.   Being  good 
union  men,  they  always  defended  their 
fellow  miners.   Wherever  there  was  labor 
trouble,  they  arrived  in  groups  —  2,000 
strong.   Miners  living  up  Cabin  and  Paint 
Creeks  took  to  frightening  the  thugs  by 
merely  hinting,  'The  Italians  are  coming!' 
Then  the  thugs  would  board  themselves 
up  in  houses  with  their  machine  guns. 
Many  times  nobody  was  coming  at  all." 

More  then  1,500  Mexican-American 
miners  with  their  families  lived  in  the 
Logan  County  region  of  West  Virginia  in 
the  thirties.   Today,  however,  only  fifty 
are  working  in  the  mines. 

The  percentage  of  black  miners  in- 


creases the  farther  south  you  go. 

Bill  Worthington,  who  was  disabled 
two  years  ago  when  a  roof  fall  broke  his 
ankle  in  thirteen  places,  explains  the 
special  problems  he  faced  as  a  black 
miner.    "There  were  lots  of  black  men  in 
the  Chevrolet  mine  when  I  began  working 
with  the  Blue  Diamond  Coal  Company. 
They  were  all  coal  loaders.   I  was  the  first 
black  man  to  do  anything  else.   I  became 
a  brakeman;  later  I  became  their  first 
black  motorman.   I  told  them  what  job  I 
wanted  —  and  that  I  wouldn't  continue 
working  if  I  didn't  get  it. 

"While  I  was  a  brakeman,  the  company 
had  me  train  about  a  hundred  white  men 
to  be  motormen.   Finally,  when  I  insisted 
on  being  promoted  to  that  job  myself, 
they  fired  me,  saying  I  was  strong-headed. 
But  they  rehired  me  two  days  later  as  a 
motorman.  because  they  needed  me.  At 
the  time,  I  felt  they  wanted  to  keep  me  on 
as  brakeman  because  I  was  such  a  good 
teacher  for  the  new  men.    But  later  I  got 
to  thinking  that  they  probably  felt  it 
didn't  matter  much  if  I  got  myself  killed 
braking  for  these  greenhorns." 

When  a  man  works  in  the  coal  mines 
of  our  country,  he  puts  his  life  on  the  line 
every  time  the  cage  goes  down.  With 
every  year  he  puts  in  underground,  more 
and  more  of  his  lung  tissue  becomes  black 
and  hard.  The  miners  insist  that  steps  be 
taken  to  keep  dust  le\els  down  and  to 
prevent  future  Farmingtons  and  Hydens 
from  taking  place.   But  the  contract  does 
not  resolve  around  money  and  safety 
issues  alone.  Miners  want  a  better  way  of 
life  for  themselves  and  their  families. 
Almost  every  coal  town  consists  of 
monotonous  rows  of  company  homes 
built  around  the  towering  and  smoldering 
slate  dumps.  The  main  street  is  lined 
with  a  few  stores  and  churches,  a  fire- 
house,  a  school,  a  post  office,  several  beer 
gardens,  maybe  a  Slovak  or  Hungarian 
club,  and  the  union  hall.  A  good  book- 
store or  a  movie  theater  is  almost  un- 
known.  There  are  few  or  no  good  radio 
and  television  stations. 

Back  in  1922  coal  miners  issued  an 
appeal  to  the  public  during  a  long  and 
bitter  strike.   Their  appeal  could  be 
reissued  by  today's  miners  who  are 
concerned  about  a  better  life  for  all: 
"You  people  out  there  who  burn  the  coal, 
it's  you  we're  working  for,  not  the 
operators.  Our  real  partner  is  the 
public."   D 


24     MESSENGER    515-72 


The  reunion 


From  other  counties  and  other  states  the  distant  Feltner  kin  gather 
at  the  head  of  the  hollow  where  Clear  Fork  begins,  to  remember  and 
pray,  weep  and  laugh,  to  embrace  and  renew  ties,  to  feast  and  to  gossip 


byJohnFetterman 

On  late  summer  mornings  there  is  fog  at 
the  head  of  the  hollow  in  Knott  County 
where  the  creek  called  Clear  Fork  begins. 
The  fog  obscures  the  distant  slopes  and 
drapes  itself  across  the  little  cemetery 
that  sits  upon  a  green  knoll.  The  fog  was 
still  low  and  wet  when  seventy-two-year- 
old  Mrs.  Evelyn  Haddix  came  to  the 
cemetery. 

She  was  the  first  to  arrive.  She  walked 


among  the  headstones,  rereading  inscrip- 
tions she  had  long  ago  memorized. 

"I  was  a  Feltner.  Wayne  Feltner's 
daughter,"  she  said. 

She  would  soon  be  joined  by  others, 
until  perhaps  si.\ty  people  would  be  on 
the  knoll.  It  was  time  for  the  annual 
reunion  of  the  Feltner  family. 

The  Feltners  are  one  of  many  moun- 
tain families  that  defy  the  trend  of  the 
times  and  stubbornly  refuse  to  disinte- 
grate. The  symbols  of  this  unity  are  the 


countless  tiny  family  cemeteries  perched 
on  the  hillsides  of  Appalachia.  The  fam- 
ily closeness  is  reflected  in  the  careful 
tending  of  the  cemetery  and  is  part  of  the 
legacy  of  the  people  whose  pioneer 
background  made  the  family  the  heart  of 
a  way  of  life. 

Many  families  in  the  hills  hold  similar 
reunions  —  many  are  on  Memorial  Day, 
or  "Decoration  Day,"  as  it  is  sometimes 
called.  The  distant  kin  come  from  other 
counties  and  other  states.  It  is  a  time  to 


On  Sunday   morning   the  service   begins  in   the  shelter  on   the    knoll    at    ten    and   continues    with    fervent    preaching    until   one 


remember  and  pray,  to  weep  and  laugh, 
to  embrace  and  renew  ties,  to  feast  and 
gossip.  For  the  Feltners,  this  time  comes 
in  late  summer. 

It  began  on  Saturday  with  a  service  in 
the  little  church  near  the  place  Clear  Fork 
empties  into  Lotts  Creek.  The  name  of 
the  church  is  Clear  Fork  Regular  Baptist 
Church  of  Jesus  Christ.  The  minister  is 
seventy-nine-year-old  Frank  Fugate.  He 
was  away  from  the  area  for  a  short  time 
to  serve  in  the  Army  in  World  War  I  and 
he  has  spent  thirty-seven  years  in  the  coal 
mines.  He  walks  slowly  now,  but  his 


Saturday  morning  sermon  was  long  and 
fervent. 

There  in  the  little  church,  with  its 
white  walls  and  hard  brown  pews,  he 
preached  of  humility  and  of  the  impor- 
tance of  religious  faith  in  the  deliberate 
rhythm  of  life  in  the  hills. 

"Let  us  be  willing  to  be  just  one  little 
human  being  among  all  other  human  be- 
ings," he  said. 

There  was  little  air  stirring  in  the  hol- 
low and  a  few  of  the  women  began  to  use 
the  well-worn  cardboard  fans. 

"People  forget  God  and  seek  their  own 
glory,"  the  minister  said,  using  the  semi- 


shout  of  the  mountain  preacher.  "We 
glory  in  ourselves." 

There  was  singing  and  handshaking 
and  embracing,  and  then  a  huge  feast  at 
the  home  of  one  of  the  Feltners.  That 
afternoon,  the  people  went  to  the  ceme- 
tery to  decorate  the  graves  and  reminisce. 
The  cemetery  was  first  used  when  a  rela- 
tive, Alex  Smith,  died  in  1937,  leaving  a 
request  to  be  buried  on  the  knoll.  The 
land  belonged  to  Martin  Feltner  and  the 
wish  was  granted.  Now,  Martin  and  his 
wife,  Rhoda,  lie  there,  as  do  some  two 
dozen  other  Feltners.  The  eight  children 
of  Martin  and  Rhoda  Feltner  make  up 


"Might  near  all  these  people  buried  up  here  are   my   people."     There   was  singing   and  handshaking   and  then   a   huge  feast 


CLEAR  FORK 
REGULAR      , 
BAPTIST  CHURCH 


the  nucleus  of  the  huge  clan,  most  of 
whom*  plan  to  be  buried  there. 

One  of  the  daughters,  Mrs.  Ruphenia 
Combs,  lives  in  Dayton,  Ohio,  and,  she 
said,  "They  tried  to  sell  me  a  cemetery 
lot  in  Dayton  and  I  said,  'No,  I  got  my 
lot  already  in  Kentucky." "' 

By  twilight  on  Saturday,  the  cemetery 
was  spotless  and  the  graves  were  decorat- 
ed with  bright  plastic  flowers.  On  Sunday 
morning,  while  the  fog  was  still  clinging 
to  the  slopes,  the  Feltners  began  to  come 
back  up  the  hill  to  the  cemetery.  Just 
outside  the  white  fence  that  encircles  the 
burial  place  there  is  a  sturdy  shelter. 


roofed  against  any  possible  rain.  The 
service  began  there  in  the  shelter  at 
10  a.m.  and  lasted  until  1  p.m.  Those 
who  could  not  fit  into  the  shelter  sat 
along  the  hill  outside.  A  series  of  preach- 
ers earnestly  extolled  salvation  on  earth 
to  assure  the  final  reunion  of  all  the 
Feltners  upon  the  Resurrection  which 
few  of  them  doubt  is  coming. 

The  prayers  also  were  long  and  earnest, 
delivered  in  the  almost  hypnotic  cadence 
of  mountain  preachers.  The  Feltner  men 
knelt  to  pray,  as  their  fathers  and  grand- 
fathers had  before  them.  And  after  the 
service,  there  seemed  to  be  an  air  of  con- 


By  Saturday  the  graves  were  spotless  and  decorated  with  bright  flowers 


tentment,  even  of  strength,  among  the 
family  on  that  green  hillside.  By  then, 
the  fog  had  gone  away  and  through  the 
canopy  of  the  woods  there  were  glimpses 
of  hillsides  partially  swept  away  by  strip 
mining. 

For  a  long  time,  in  the  early  afternoon, 
the  people  wandered  among  the  head- 
stones and  talked  of  those  who  lay  there. 
They  read  the  inscriptions  cut  into  the 
stones: 

Martin  Feltner 

Mar.  5,  1878 

Sept.  28,  1948 

May  he  find  joy  in  the  life 

everlasting. 

Alex  Smith 

Mar.  14,  1871 

Apr.  3,  1937 
Death  is  eternal  life, 
why  should  we  weep? 

They  had  known  them  all,  and  each 
grave  was  full  of  memories. 

"This  boy  would  have  graduated  from 
college  in  a  few  days.  Killed  in  a  car 
wreck." 

"Poor  little  girl.  Had  the  TB." 

An  elderly  lady  rested  her  hand  on  a 
tombstone,  looked  around  slowly,  and 
said,  "Might  near  all  these  people  buried 
up  here  are  my  people." 

People  of  all  ages  were  there,  from 
those  who  tottered  with  the  tentative 
steps  of  infancy,  to  those  who  tottered 
with  the  faltering  steps  of  age.  The 
meeting  and  the  talking,  the  tending  of 
the  graves  and  the  praying  —  all  were  a 
part  of  the  determination  to  maintain 
the  family  ties.  The  generations  were  knit 
and  they  were  among  those  rare  Ameri- 
cans who  are  sure  of  their  identity. 
They  knew  they  were  Feltners  and  they 
knew  they  were  of  that  place.  They 
knew  who  they  were. 

The  ties  to  each  other,  and  to  the  land, 
were  reaffirmed  with  that  reunion,  as  they 
will  be  again  across  the  coming  years. 

They  went  down  the  hill  again  at  mid- 
afternoon  to  another  feast,  spread 
country-style  on  crowded  tables. 

Then  they  went  to  their  homes  and 
would  not  gather  again  until  the  next 
reunion  —  or  until  a  Feltner  dies  and  is 
carried  up  to  the  little  cemetery  to  await 
the  final  reunion  which  any  Feltner  will 
tell  you  is  sure  to  come.    D 

515-72   MESSENGER     27 


A  statement  of  concern 

from  the  collegiate  staff  of  Commission  on 
Religion  in  Appalachia 


Amid  the  many  voices  —  strident  and 
pleading,  persuasive  and  demanding  — 
which  have  been  raised  in  recent  years 
by  various  minority  groups  protesting 
against  poverty  and  powerlessness,  dis- 
crimination and  exploitation,  one 
minority  has  been  strangely  silent.  We 
refer  to  the  voice  of  the  Appalachian. 

Appalachia  is  a  region  of  haunting 
natural  beauty.  It  is  also  a  region  of 
haunting  poverty  and  misery.   With 
some  justification  it  has  been  called 
"America's  longest  slum"  and  "the  last 
bastion  of  American  colonialism." 

There  are  many  reasons  why  the 
poor  of  Appalachia  have  not  organized 
caucuses,  disrupted  church  services, 
occupied  denominational  offices  and 
confronted  national  religious  assem- 
blies.  Among  these  reasons  are  scat- 
tered rural  residence,  geographical  iso- 
lation and  a  certain  pride  and  dignity. 
Their  silence  by  no  means  signifies 
contentment  with  their  lot.  It  is  rather 
a  measure  of  their  hopelessness  with 
regard  to  the  willingness  of  the  affluent 
and  powerful  to  share  in  any  meaning- 
ful degree.   That  hopelessness  is  bom 
of  long  and  bitter  experience. 

We  can  no  longer  remain  silent. 
Because  we  know  the  rich  qualities  in- 
herent in  Appalachian  people  and  in 
their  culture,  and  because  we  daily 
witness  their  enormous  patience  and 
ingenuity  in  dealing  with  their  misery, 
we  raise  our  voices  in  this  statement  of 
concern. 

We  testify  to  poverty.  This  is  not 
the  place  to  recite  statistics,  but  every 
index  of  property  ownership,  income, 
and  employment  reveal  the  concentra- 
tion of  poverty  in  this  region. 

We  testify  to  deprivation.   By  na- 
tional standards,  Appalachia  falls  be- 
low average  in  respect  to  quality  of 
schools  and  educational  attainment, 


medical  facilities  and  services  and 
health  standards,  housing,  transporta- 
tion and  communication  facilities.   Be- 
yound  these,  sociological  measures  of 
deprivation.   Appalachia  has  been 
robbed  of  much  of  its  rich  cultural 
heritage  by  the  arrogance  and  exploita- 
tion of  a  modern  materialistic  civiliza- 
tion. 

We  testify  to  powerlessness.   The 
poor  in  Appalachian  communities  are 
victimized  by  their  own  neighbors  who 
are  the  manipulators  of  local  and 
county  power  structures.   These  same 
communities  and  the  whole  region  are 
in  turn  victimized  by  absentee  owners 
and  political  manipulators  who  to  this 
day  maintain  a  subtle  but  powerful 
regime  of  colonialism  in  the  region. 

We  call  upon  the  Commission  on 
Religion  in  Appalachia,  Inc.  (CORA) 
and  upon  the  communions  which  com- 
pose it  to  respond  far  more  massively 
to  the  needs,  the  problems,  and  the  op- 
portunities of  this  great  region. 

We  call  for  dollars.   Government 
funds  are  becoming  increasingly  hard 
to  secure  for  Appalachian  develop- 
ment. Foundation  money  is  no  easier. 
The  churches  have  invested  heavily  in 
mission  enterprises  in  the  region  but 
much  of  the  church's  investment  has 
been  paternalistic  in  style  and  poorly 
deployed  in  terms  of  the  real  needs  of 
the  people.  We  ask  for  both  a  rethink- 
ing of  current  mission  strategies  and  an 
increase  in  dollar  support  for  the  kinds 
of  creative  and  developmental  projects 
which  CORA  has  been  pioneering. 

We  call  for  a  strategy  of  develop- 
ment. All  mission  projects  should  be 
designed  to  contribute  to  the  fulfill- 
ment of  whole  persons  in  community. 
Man  does  not  live  by  bread  alone. 
Neither  does  he  live  without  bread. 
Bread  with  dignity  is  the  aspiration  and 
the  right  of  every  man.  The  churches 
in  Appalachia  must  give  massive  sup- 
port to  programs  of  development 
which  combine  economic,  community, 


and  human  development  in  a  ministry 
to  whole  persons. 

We  call  for  self-help.  An  emerging 
force  in  Appalachia  is  the  community- 
based,  self-help  approach  to  human 
and  economic  development.   The 
Human/ Economic  Appalachian  Devel- 
opment Project  (HEAD)  sponsored 
by  CORA  is  but  one  of  many  such 
grass  roots  efforts  to  undergird  self- 
determination  with  a  solid  economic 
and  cultural  base.  This  style  of  devel- 
opment merits  the  solid  support  of  the 
churches  and  the  mission  boards. 

We  call  for  political  action.   The 
emancipation  of  Appalachia  from 
colonial  domination  is  a  political  issue 
and  will  require  political  solutions. 
The  churches  can  and  must  stand  to- 
gether with  the  powerless  working  for 
the  redemption  of  the  political  process 
in  Appalachia  so  that  it  ceases  to  be  a 
device  for  the  enslavement  of  the  peo- 
ple and  becomes  rather  the  means  of 
their  self-determination  and  empower- 
ment. 

We  call  for  ecumenicity.   We  recog- 
nize the  enormous  commitment  of  the 
local  churches  and  denominations  and 
their  great  contribution  to  the  spiritual 
and  cultural  life  of  Appalachia. 
Nevertheless,  we  are  convinced  that  for 
our  day  the  effectiveness  of  mission 
effort  in  the  region  is  being  seriously 
undermined  by  the  independent  de- 
nominational approach.   CORA  pro- 
vides a  solid  vehicle  for  a  new  ecu- 
menical approach.  The  denominations 
have  created  CORA.  Now  let  them 
take  it  seriously  and  use  it. 

We  who  compose  the  collegiate  staff 
of  CORA  represent  many  denomina- 
tional backgrounds.   With  the  consent 
of  our  employing  agencies  we  are  glad- 
ly contributing  time  and  effort  to 
CORA.   Our  eagerness  to  continue  in 
this  relationship  will  be  conditioned 
upon  tangible  evidence  that  the  com- 
munions composing  CORA  are  serious 
in  their  support  of  its  efforts  and  above 
all  are  willing  to  pool  increasing  re- 
sources in  the  service  of  economic, 
political  and  cultural  self-determina- 
tion for  the  people  of  Appalachia.    D 


28     MESSENGER    515-72 


4- 


II. 


^"^^^^^S^LAND  TEST.. 

an    »  *3'eguard  I  .^    -  r  =„      •        °"*nu-ds  (Zi.)  °  '^'  of  my 

*"  ««oun(,ng  of  h„        "*""■«   that  she   r  '^'"*""  my  wife  I 

^.  -^  ^^<^Z  S:^,:/---- «-/:  vr-  ----.  i .. .         ^^^ 
ir-  -"  -t  rcatir-'e.  at:^;' -4::r.. .,,,   ™^^^  '•"^-- 

''«  "gh(  as  soon         "S'"*  fo  M/fhrf  "''^n  mv  rf,     ?•  '  "'^'^  financial 

'"^  ^We,  even  ,„  ,,,  ^     ,     The  second  hu  .  '"*  "'  '''  ^''-e 

'"^  exclusion  of  ""*t>and  shall  I. 


"'  "^y  children 
/  "»•  children 

"-ference,  x  ,,  "  ""  "^"""^  ^^  "-^'rr:;::^  "^  °^  -^-^  -'"■ 

r-  --r  -  --es  and  f..„ ,«-     han  „o„,,„„^    "^'^'^  ^  -di 

'"'""'  a  Strang"    f/  ^^^ate  C„^  ,  ^n   ,he   evenf     .                              '  '""'""'   ''^ 

^^"^  "cceptabl^   ,„     .^  *°  make  ,..„      ?"'   "laf    ,h.„    ,  .. 


S"ardian    |  j- 

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v^ 


"-  '""-er  ,a«s.  '"^  benefit  of  ;^:'".;<'  have  „,,  " 

-«  ^l  f '-'  -^atS':^-.  --S,   4S?iSrna.e  .he  „ 

-  -'  H.I :  r°"  -- ^^  ^^  --  ^^^i^j'Ss;?-^  a 

j«s^^5r — ^-__     ^-— ^  da';  :';■'■ 


(SEAL) 


Please  send   me,  without  cost: 

ZJ      "Making   Your  Will" 

G     "37  Things  People  Know  About  Wills  That  Aren't  Really  So.' 


This  is  not  a  real  will.    But  it  accurately      Will"  and  "37  Things  People  Know  About 
tells  what  can  happen  when  you  do  not  have      Wills  That  Aren't  Really  So." 
a    correct    legal    Last   Will    and    Testament 
drawn  up  for  you  by  an  attorney. 

In  advance  of  your  appointment  with  the 
attorney  there  are  important  things  you  will 
want  to  know.  These  are  to  be  found  in  two 
brief  and  authoritative  booklets  you  may 
have  without  cost.    Send  for  "Making  Your 


address 
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zip  . 


THE  CHURCH   OF  THE  BRETHREN   GENERAL  BOARD 

OfTice  of  Stewardship  Enlistment 

1451    Dundee  Avenue,   Elgin,   Illinois  60120 


Adapted  with  consent  of  American  National  &ank  and  Trust  Co.,  Chicago,  III.  60690 


LETTERS  /  from  page  1 


The  majority  of  national  Christian  lead- 
ers in  that  field  as  in  other  similar  places 
have  long  felt  that  denominations  are  con- 
fusing to  their  people  (who  generally  have 
only  known  other  religions).  Understand- 
ing that  the  Bible  teaches  unity,  they  feel 
that  the  Church  of  North  India  is  the  best 
name  for  their  church  there,  as  are  united 
churches  in  South  India,  the  Sudan,  Japan, 
and  Ecuador.  Had  not  missions  been  forced 
to  close  in  China,  in  all  probabihty  we 
would  now  have  a  Church  of  Christ  in 
China. 

The  Church  of  North  India  is  young  in  a 
nation  in  which  many  people  are  and  have 
been  underprivileged  financially  and  also  in 
other  ways.  They  need  financial  help  from 
their  more  privileged  Brethren  and  others  in 
America.  They  also  need  some  trained 
workers  to  help  with  their  own. 

Some  of  us  feel  that  it  would  be  too  bad 
if  the  Church  of  North  India  could  not  keep 
going  until  it  can  be  self-supporting.  It  is  a 
privilege  to  help  in  this  united  way  along 
with  five  other  denominations. 

We  also  feel  that  what  is  being  done 
through  the  National  Council  of  Churches 
and  its  branches  and  other  church  councils 
is  a  cause  for  gratitude.  Increasingly  de- 
nominations are  uniting  for  programs  for 
spiritual  renewal  and  service. 

However,  there  are  many  unmet  needs  yet 
in  our  communities.  Can't  more  be  done 
together?  A  certain  section  in  Shenandoah 
District,  Va.,  is  saying  yes  to  this  question 
in  action.  See  "When  Churches  Discover 
One  Another"  (Messenger,  March  15). 
Valley  D.  Myers 
Bridgewater,  Va. 

Previous  Messenger  coverage  of  the 
church  in  India  includes:  "India's  Goal:  A 
United  Church  and  a  Church  Uniting," 
March  1,  197 1;  "India  Forms  a  New 
Church;  Brethren  Is  Named  Bishop."  Oct. 
22,  1970:  "Brethren  Look  at  Church  Union 
for  India,"  July  31,  1970:  a  special  issue  on 
seventy-five  years  of  Brethren  work  in  In- 
dia, including  an  article  by  I.  L.  Christachari 
on  church  union.  Nov.  20,  1969:  and  "In- 
dia's Bid  for  Unity,"  Dec.  19,  1968. 

Reader  Myers  is  on  target,  however;  Mes- 
senger desires  to  give  frequent  and  extend- 
ed coverage  to  the  significant  strides  of 
Christians  in  India,  and  to  breakthroughs  in 
cooperation  elsewhere.  —  Editors 

INCONSISTENT 

Coming  as  it  did.  late  in  the  Lenten  sea- 
son, this  Messenger's  cover  (April  1)  and 
color  struck  me  a  very  low  blow,  now 
bruised  blue.  I  just  want  you  to  know  that 
I  consider  the  color  malappropriate  for  this 
season,  inconsistent  with  the  message  on  the 


cover,  and  inconsistent  with  the  witness  of 
both  spring  and  Easter. 

That  you  are  striving  for  an  outstanding 
magazine  in  journalistic  circles,  and  there- 
for you  feel  the  need  of  wide  varieties  and 
designs,  I  recognize.  However,  as  far  as  I 
am  concerned,  this  is  in  bad  taste.  ITiere 
are  thousands  of  worthy  pictures  and  end- 
less color  variations  that  would  enhance  the 
Easter  theme. 

Are  you  blue? 

Andrew  Holderread 
Tacoma,  Wash. 

IMPRESSIVE   POETRY 

Thank  you  so  much  for  the  centerfold 
section  of  poetr>'  "Listen  to  the  Sunrise"  by 
Kenneth  Morse  (April  1).  I  found  it  so  im- 
pressive that  a  layman  and  I  read  the  scrip- 
ture references  and  the  poems  for  our  Palm 
Sunday  service. 

Leonard  B.  Carlisle 
South  Bend,  Ind, 

MINISTER,  YES;   LOBBYIST,  NO 

Your  story  on  the  Impact  office  in  Wash- 
ington (March  15)  was  most  disgusting,  be- 
cause the  people  elect  their  representatives 
and  senators  by  popular  vote. 

A  lobbyist  for  any  cause  is  limited  in 
scope  and  a  church  denomination  lobbyist 
is  really  limited  in  activities  because  I  be- 
lieve that  a  church-related  lobbyist  is  in  vio- 
lation to  the  first  amendment  to  the  Consti- 
tution of  the  United  States  in  regard  to 
separation  of  church  and  state. 

I  would  recommend  that  Mr.  Ralph 
Smeltzer  and  the  Church  of  the  Brethren 
cease  all  activities  as  lobbyists  and  return 
their  talents  to  the  work  of  the  Lord  and 
leave  legislative  activities  to  the  elected 
members  of  the  House  and  Senate. 

John  R.  W.\llace 
Fort  Defiance,  Va. 

LOOK   UP 

In  response  to  the  letter,  "Swallowed  Up" 
(March  15),  I  would  suggest  a  title,  "Look 
Up."  We  know  that  Christian  denomina- 
tions are  changing.  We  do  not  know  what 
form  the  future  church  will  be,  but  we  do 
believe  that  God's  will  shall  be  accomplished 
in  the  world. 

Jesus  said,  "Many  shall  come  from  the 
east  and  west,  and  shall  sit  down  with  Abra- 
ham, Isaac,  and  Jacob,  in  the  kingdom  of 
heaven"   (Matt.  8:11,  KJV). 

When  we  think  of  men  such  as  Peter 
Marshall,  Martin  Luther  King,  and  Harold 
Row,  it  brings  to  mind  the  scripture  where 
the  writer  says,  "Wherefore  seeing  we  are 
compassed  about  with  so  great  a  cloud  of 
witnesses,  let  us  lay  aside  every  weight,  and 
the  sin  which  doth  so  easily  beset  us,  and 


.  ,  .  run  with  patience  the  race  that  is  set 
before  us,  looking  unto  Jesus  the  author  and 
finisher  of  our  faith  (Heb.  12:1-2,  KJV). 
Ben  F.  Buckingham 
Prairie  City,  Iowa 

ON   BEING  "SWALLOWED   UP" 

1.  too.  was  a  "dyed  in  the  wool "  Brethren 
from  birth  who  was  swallowed  up  by  the 
Baptists  —  and  praise  the  Lord  for  iti! 

Many  Brethren  have  been  on  the  peace 
binge  for  so  long  now  that  they  seem  to 
have  lost  sight  of  the  missing  ingredient  to 
real  peace  of  self  and  the  world:  becoming 
a  born  again  Christian  —  as  Jesus  so  plain- 
ly told  the  great  intellectual,  Nicodemus 
(John  3:3).  True,  my  Brethren  friends  tell 
me  they  are  "turned  off"  by  such  questions 
as,  "Are  you  a  born  again  Christian?"  or 
".'\re  you  saved?"  or  "Do  you  know  Jesus 
Christ  in  a  personal  way?" 

Our  prayerful  family  decision  to  be  "swal- 
lowed up"  by  someone  concerned  mainly  the 
future  spiritual  life  of  our  children.  We 
wanted  them  in  a  Christ-centered,  Spirit- 
filled  church  where  Jesus  Christ  is  the  focal 
point  of  discussion  and  instruction  and 
where  the  whole  Bible  is  accepted  as  a  gift, 
through  the  inspiration  of  God  (2  Tim. 
3:16).  My  Brethren  friends  again  say,  "Oh, 
why  you  know  we  believe  all  that,  but  we 
don't  have  to  go  around  talking  about  Christ 
all  the  time,  "^'ou're  too  narrow  and  funda- 
mental." 

Yes,  Satan  is  at  work  in  the  church,  as 
well  as  without  and  as  Jesus  sajs,  "You're 
either  for  me  or  against  me." 

Can  the  Brethren  and  their  institutions  ex- 
pect to  survive  if  they  don't  use  Jesus  Christ 
for  their  direction  and  the  Holy  Spirit  for 
the  power? 

John  L.  Colytj 
McPherson,  Kans, 

REEXAMINATION 

First,  I  would  like  to  commend  William 
E.  Swigart  Jr.  and  Harold  Baughman  on 
their  letters  (April  1).  I  am  in  full  agree- 
ment with  these  gentlemen  although  I  do 
not  know   them. 

With  reference  to  your  article  on  a  Holy 
Week  "pilgrimage"  (April  1 ).  the  writer  of 
this  article  speaks  with  a  forked  tongue. 
With  the  one  tongue  he  says  in  effect  that 
we  are  against  violence;  with  the  other 
tongue  he  says  we  support  violence  as  long 
as  it  is  our  members  that  are  being  violent. 
Such  as  the  alleged  attempt  of  kidnapping 
our  government  officials  and  bombing  our 
government  buildings.  How  does  our  Breth- 
ren hierarchy  mean  this? 

They  cannot  mean  it  both  ways  for  that 
would  be  impossible.  Surely  they  cannot 
mean  that  they  wish  to  destroy  the  govem- 


30    messenger    5-15-72 


ment  which  has  afforded  them  the  freedom 
of  speech  and  press  that  they  are  permitted 
to  pubhcly  advocate  this  type  of  violence  to 
change  our  government.  I  wonder  how  long 
this  type  of  anti-government  activities  would 
be  tolerated  in  any  of  the  communist  na- 
tions.   More  food  for  thought. 

It  is  my  understanding  that  Brotherhood 
giving  was  down  considerably  last  year. 
Perhaps  a  little  reexamination  of  this  type 
leadership  will  provide  some  of  the  answers. 

I  would  also  like  to  have  someone  show 
me  in  good  Christian  conscience  where 
Jesus  advocated  the  change  of  any  govern- 
ment by  kidnapping  and  bombing.  When 
they  can  show  me  this  in  scriptural  back- 
ground, I  will  be  willing  to  reshape  my 
thinking  and  possibly  support  them. 

Until  then,  may  the  Lord  have  mercy  on 
their  souls. 

Golan  J.  Winkler 
Tulsa.  Okla. 

WONDERFUL 

All  of  your  editorials  have  been  brilliant. 
However,  there  was  one  to  which  I  take  ex- 
ception. It  was  the  one  in  which  you  de- 
fended the  General  Board  in  its  investment 
in  war  securities.  Understand,  I  think  the 
General  Board  is  doing  excellent  work  and  I 
pray  it  will  invest  in  some  other  kind  of 
securities. 

The  editorial  on  "Government  vs.  a  De- 
nomination" (March  15)  was  particularly 
good!  In  fact,  the  entire  issue  was  won- 
derful. 

Genevieve  R.  Robertson 
Staunton,  Va. 

BRIGHTER   MONDAY 

The  quotation  on  the  Feb.  15  cover  as 
well  as  inside  by  G.  Curtis  Jones  just 
"made"  this  uninspiring  Monday  for  me. 
Please  keep  up  the  good  work. 

The  artistry  of  the  Christmas  issue  was  a 
treasure  —  such  a  change  from  drab  black 
and  white. 

Ida  Eller 
Princeton,  W.  Va. 

SPECIAL  MEANING 

The  cover  of  the  Feb.  15  issue  of  Mes- 
senger really  appealed  to  the  younger  read- 
er. 

Our  one  daughter  had  the  cover  on  her 
bulletin  board  in  her  room  at  college  and 
the  other  daughter  had  it  taped  on  the  wall 
in  the  hallway  of  her  apartment.  When  I 
mentioned  something  to  them  about  the  fact 
that  they  gave  this  recognition  to  the  cover, 
they  said,  "Yes,  it  is  really  cool." 

I  might  add  this  particular  quotation 
("People  become  lost  not  by  design  .  .  .") 


had  special  meaning  to  me  and  I  also  have 
it  on  the  wall  above  my  desk  at  work. 

A  Reader 

SAD   COMMENTARY 

When  the  Church  of  the  Brethren  was  or- 
ganized in  1708  the  original  decision  was  to 
take  the  New  Testament  as  its  creed.  .  .  . 
For  many  years  the  New  Testament  guided 
the  church  in  basic  decisions  of  church  con- 
duct. The  Bible  was  revered  as  the  final 
authority. 

In  recent  years  church  actions  seem  to 
follow  the  thesis  that  church  position 
should  be  based  not  on  what  the  New  Testa- 
ment says  but  on  what  modern  thought 
thinks  it  should  say.  An  example  is  the 
decision  that  the  church  should  sanction 
divorce  and  remarriage  (legalized  adultery). 
In  Luke  16:18  Jesus  says,  "Everyone  who 
divorces  his  wife  and  marries  another  com- 
mits adultery,  and  he  who  marries  a  wom- 
an divorced  from  her  husband  commits 
adultery."  Could  the  words  of  Jesus,  the 
Son  of  God,  be  any  more  plain?  However, 
the  church  ruled  that  Jesus  did  not  mean 
what  he  said. 

The  Chiu-ch  of  the  Brethren  has  for 
many  years  prided  itself  on  being  an  his- 
toric peace  church  —  strictly  opposed  to 
war.  In  recent  wars  a  great  percentage  of 
Brethren  men  of  draft  age  joined  some 
branch  of  miUtary  service.  Recently  the 
church  has  attempted  to  reemphasize  its 
peace  stand  by  peace  rallies,  marches,  and 
sit-ins.  Now  comes  the  crushing,  humiUat- 
ing  blow:  Shall  the  Church  of  the  Brethren 
sanction   abortion    (legalized   murder)? 

Most  thinking  people  would  agree  that 
there  is  a  degree  of  fairness  to  some  types 
of  war  at  least.  Soldiers  on  both  sides  are 
armed  and  have  a  measure  of  opportunity 
for  self-preservation.  But  abortion,  the  kill- 
ing of  helpless,  unborn  babies,  is  more  than 
barbaric. 

For  this  subject  to  be  seriously  considered 
by  Brethren  is  a  sad  commentary  on  how 
far  our  thinking  has  strayed  from  the 
Word  of  God.  The  fact  that  the  Bible 
states  that  no  adulterers  or  murderers  will 
inherit  the  kingdom  of  God  (Gal.  5:19-22; 
Matt.  15:18-20;  Jer.  7:8-28;  Rev.  9:20-21, 
21:8)  is  of  little  note  to  those  who  are  law 
unto  themselves. 

The  pagan  practice  of  "every  man  did 
what  was  right  in  his  own  eyes"  (Judges  17 
—  21)  and  the  more  modern  Playboy  theo- 
ry of  "what  seems  good  is  good"  seem  to 
be  accepted  by  the  church  rather  than  the 
Word  of  God.  In  Mark  7:7  Jesus  says,  "In 
vain  do  they  worship  me,  teaching  as  doc- 
trines the  precepts  of  men." 

Dan  Deal 
Onekama,  Mich. 


"lidU/i  Ujfe 

.  . .  .  ^  can  ij^uc! 

DON'T  PARK  HERE 

Fast-moving  and  forceful — 
this  is  a  dynamic  message  of  hope 
for  those  facing  adversity — and 
that's  all  of  us  at  one  time  or  an- 
other. In  revealing  how  others 
have  surmounted  tragedy,  facts 
about  little-known  and  famed  per- 
sonalities are  exposed.  Caruso,  Dis- 
raeli, Louis  Braille,  et  al.  C. 
William  Fisher.  Paper,  $1.50 

VICTORIOUS  LIVING 

The  inimitable  E.  Staiilev  Jones 
shares  his  thoughts  in  a  book  of  daily 
devotions  for  family,  group,  or  personal 
meditation.  Material  can  be  used  as  a 
weekly  study  book  by  classes  or  read  as 
a  continuous  whole.  As  interesting  and 
relevant  as  when  first  released.  Paper. 
S2.25 
THE  MENTAL  HEALTH  MINISTRY 

OF  THE  LOCAL  CHURCH 

The  church — how  to  make  it  more 
eff^ective  in  the  field  of  mental  health 
by  applying  insights  from  pastoral  psy- 
chology to  the  major  dimensions  of 
church  programs.  Dr.  Howard  f.  Cline- 
bell,  Jr.  stresses  the  need  to  meet  the 
heart-hungers  of  each  congregation. 
Paper.  S2.95 

THE  INTERNATIONAL  LESSON 
ANNUAL,   1972-73 

Now  in  its  eighteenth  year,  The 
ILA  stands  for  the  best  in  scholarship 
and  interpretation.  For  each  Sunday 
from  September,  1972.  through  August. 
1973.  it  includes  introduction,  explana- 
tions, text,  application,  teacliing  sugges- 
tions, and  supplementary  special  fea- 
tures. Ed.  Horace  R.  'Weaver.  Illus. 
Paper.  S2.95 

ol"  Ljour  local  book/fore 

Qbingdon 

5-15-72    MESSENGER     31 


Aunt  Arie  Carpenter  takes  on  Lf  1  Abner 


We  don't  have  to  think  very  hard  to  recall  the 
images;  they  dilate  at  the  back  of  our  minds  like 
an  offhanded  sneer,  coming  as  they  do  from  all 
sides.  Li'l  Abner  and  Snuffy  Smith  with  their 
strange  clothes  and  taciturn  speech.  "Petticoat 
Junction"  and  "Beverly  Hillbillies"  reruns.  The 
stories  from  triumphant  vacationers  who  somehow 
take  pleasure  in  conning  a  family  loom  or  ladder- 
back  chair  for  a  few  dollars.  The  laugh  is  always 
on  the  mountain  family. 

Similarly  condescending  was  my  question 
about  the  Interstate  highway  that  rends  Ken- 
tucky's mountain  country:  "Do  the  people  notice 
many  changes  in  their  lives  now  that  the  Inter- 
state passes  so  close?" 

Equally  humiliating  were  the  gifts  of  candy 
bars  and  shoes  to  mountain  teen-agers  by  well- 
meaning  volunteers,  who  may  have  thought  that 
the  twentieth  century  had  not  quite  reached  the 
hills  because  it  seems  so  far  away  from  Dogpatch. 

Mountain  folk  themselves  admit  that  the  mod- 
esty they  value  highly  has  sometimes  permitted 
them  to  sell  themselves  short. 

A  very  different  look  at  Appalachla  comes 
from  groups  like  the  Georgia  teen-agers  who  pub- 
lish Foxfire  magazine.  If  they  have  their  way, 
Appalachia  will  emerge  in  national  consciousness 
with  a  perspective  more  affirming  than  "poverty 
pocket"  or  roost  for  such  figments  as  Li'l  Abner. 

Five  years  ago  students  at  the  Rabun  Gap- 
Nacoochee  School  in  the  Georgia  Appalachians 
began  collecting  folk  wisdom  and  lore  and  re- 
cording such  pioneer  skills  as  how  to  plant  by 
the  moon,  all  for  a  class  project.  Now  Foxfire 
has  4,000  subscribers  in  fifty  states,  and  Double- 


day  Publishers  have  gathered  some  of  the  ma- 
terial into  the  hardcover  Foxfire  Book. 

In  both,  sharing  their  skills,  recipes,  and  reme- 
dies are  persons  like  Aunt  Arie  Carpenter,  whose 
oak-split  baskets  resemble  the  lovely  woven  (and 
priceless,  some  of  them)  creations  of  her  an- 
cestors; Lon  Reid  demonstrating  the  weaving  of 
a  chair  seat;  wood-carver  Kenny  Runion  making 
a  belt  from  mountain  laurel. 

Life  magazine's  coverage  of  Foxfire  may  tempt 
us  to  murmur,  "How  quaint,"  and  move  on.  But 
the  kinds  of  skills  there  remind  us  that  Appala- 
chians as  well  as  outlanders  have  gifts  to  share. 

It  is  a  reminder  that  we  Brethren  can  heed 
as  we  develop  further  strategies  for  ministries  in 
Appalachia;  whenever  we  consider  placing  vol- 
unteers in  an  area  suffering  from  high  unem- 
ployment; if  we  look  for  health  workers  among 
Brethren  who  may  not  be  Appalachians. 

It  is  a  reminder  similar  to  the  one  Brethren 
listened  to  in  Ecuador  and  Nigeria.  As  there,  de- 
cision making  in  Appalachia  must  rest  with  per- 
sons who  best  know  what  needs  to  be  done:  na- 
tives themselves. 

It  is  a  reminder  of  the  losses  we  would  ex- 
perience if  ever  we  were  tempted  to  want  to  mesh 
all  Appalachia  into  mainstream  American  life  — 
the  heritage,  the  lore,  the  value  system  whose 
source  is  deeply-felt  religious  belief. 

Saddest  of  all,  we  would  be  the  poorer  for 
having  lost  to  amalgamation  persons  like  Aunt 
Arie  Carp)enter,  whose  presence  affirms  the 
strengths  of  Appalachia  and  puts  the  lie  to  Li'l 
Abner.  —  l.k.b. 


32     MESSENGER    5-15-72 


PHOTO  BY  E.  J.  BUZINSKI 


Study  materials  on 
Brethren  history  and  life 


HEIRS  OF  A  PROMISE,  by  Allen  C.  Deeter,  is  a  study  guide 
for  an  elective  unit  for  adults  who  want  to  study  the  history 
and  present  life  of  the  Church  of  the  Brethren.  The  purpose 
of  the  study  is  to  consider  the  issues  involved  in  deciding 
what  the  future  of  the  church  will  be.  The  study  is  based  on 
two  books. 

HERITAGE  AND  PROMISE,  by  Emmert  F.  Bittinger,  ofFers  a 
contemporary  look  at  the  Church  of  the  Brethren  in  the  light 
of  its  history.  The  origins  and  growth  of  the  denomination 
are  clearly  outlined  in  the  context  of  church  history  and  in 
the  setting  of  a  changing  society.  Basic  beliefs  and  styles  of 
life  among  Brethren  receive  equal  prominence  with  institu- 
tional developments. 

THE  CHURCH  OF  THE  BRETHREN  PAST  AND  PRESENT,  edited 
by  Donald  F.  Durnbaugh,  tells  the  story  of  the  Church  of  the 
Brethren  through  articles  by  eight  writers  who  speak  com- 
petently from  within  the  fields  they  describe.  Their  treatment 
gives  perspective  to  the  Brethren's  quest  for  identity  to  the 
roles  which  the  Bible  and  nonconformity  play  in  the  life  of 
its  people,  and  to  the  tendency  of  the  Brethren  to  be  sectar- 
ian in  theology  and  ecumenical  in  action.  Writers:  Donald  F. 
Durnbaugh,  Vernard  Eller,  Dale  W.  Brown,  Warren  F.  GrofF, 
Desmond  W.  Bittinger,  Merle  Crouse,  Edward  K.  Ziegler,  and 
Roger  Sappington. 


.„w^rf!i_ 


Please  send 


copies  of  Heirs  of  a  Promise  at  $1 .95 

each 

copies   of   Heritage    and    Promise    at 

$1.95  each 

copies  of  Church  of  the  Brethren  Past 

and  Present  at  $3.95  each 

Add  20c  postage  for  first  dollar;  5c  each  additional  dollar 

Name 


Address 
City 


.  State 


Zip 


The  Brethren  Press 
1451   Dundee  Ave.,  Elgin,  III.  60120 


f  •  V- 


\,  - 


They  have  a  lot  to  give. 


Yes,  they've  got  a  lot  to  give.   And 
they're  doing  it.    Mark  and  Naomi 
Wampler,  retired  from  farming  and 
candy  factory,  are  giving  themselves  to 
the  people  of  the  Flat  Creek.  Ken- 
tucky, area.   Mark  serves  as  pastor  of 
the  Mud  Lick  Church  and  surrounding 
community,  as  well  as  being  a  cabinet- 


maker and  handyman.    Naomi  co- 
ordinates the  Mud  Lick  Sunday  school, 
edits  the  Mission  newsletter,  and  han- 
dles secretarial  tasks.    They  are  mis- 
sionaries —  bearers  of  the  Good  News. 

But  so  are  you!   In  your  own  place. 
With  your  own  skills.   Through  your 


MY  GIFT  FOR  ANNUAL  CONFERENCE  OFFERING 

Church  of  the  Brethren  General  Board,  14.51  Dundee  Avenue,  Elgin,  Illinois  60120 

Amount  $ 

Name    

St./RFD 

Citv 


State 


Zip 


Congregation 


congregation  you  give  yourself  as 
teacher,  hospital  visitor,  organist,  youth 
leader,  board  member.   Through  the 
denomination  your  gi\  ing  goes  far  be- 
yond home.  Into  the  wider  ministries 
of  the  church  —  at  Flat  Creek.  Ly- 
brook.  Castafier.  Garkida.  Anklesvar. 
Quito.  Djakarta.    Through  persons  like 
the  Wamplers. 

You've  got  a  lot  to  give.   And  as  a 
Christian  you  have  the  reason.  The 
world  has  the  needs.   The  Annual  Con- 
ference Offering  is  an  opportunity  for 
us  to  put  our  faith  to  work  by  support- 
ing ministries  of  love  and  compassion. 

We  do  that  with  money  through  the 
Brotherhood  Fund.   As  congregations. 
And  as  individuals. 

You've  got  a  lot  to  give!    Your  contri- 
bution will  help,  whatever  its  size. 
Please  send  it  today. 


District 


C«tiRCH\OF   THE    BRETHREN 


JUNE!, 


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Dsl^l^s^^ 


11 


18 


Report  and  Recommendations  on  Bethany  Theological 
Seminary.    Findings  of  the  Annual  Conference  study  committee 
on  the  Church  of  the  Brethren's  only  graduate  school  of  theology 
appear  here  in  their  entirety,  introducing  a  section  of  features  on  the 
seminary  and  theological  education 

Place  of  Learning,  Center  for  Mission.    "At  its  best  the  theologi- 
cal school  is  an  extension  of  faith  and  commitment,  drawing  vitality 
from  believers  wherever  they  gather  for  worship  and  work,  study 
and  action,  celebration  and  witness."    Dean  Warren  F.  GrofT  talks 
about  Bethany 

The  Bethany  That  Eludes  the  Catalog.    Some  students  are 
downright  evangelistic  about  Bethany.    Others  are  thoughtful  critics. 
Whatever  their  stance,  seminarians  reveal  a  picture  of  their  school 
that  the  catalog  does  not.    Linda  Beher  reports 

Pastoral  Ministry  and  Bethany  Theological  Seminary  —  An 
Initial  Assessment.    "There  is  no  question  concerning  Bethany's 
impact  on  today's  Church  of  the  Brethren."  writes  this  General  Board 
staff  member,  once  a  pastor  and  a  district  executive.    "It  is  only  the 
degree  of  influence  that  may  be  surprising."   by  Richard  N.  Miller 

Findings  of  a  Survey  on  Abortion.    Respondents  to  Messenger's 

questionnaire  concurred  that  abortion  is  wrong  but  that  there  may 
be  some  circumstances  in  which  it  must  be  considered  as  an  alternative 

Abortion  and  War.    Dale  Aukerman  maintains  that  the  arguments 
advanced  to  justify  abortion  may  be  versions  of  the  arguments  used 
to  justify  war 

Outlook  notes  a  Reader's  Digest  rebuttal,  reviews  Annual  Conference  study 
committee  efforts,  previews  a  Stay  Young  Club  musical,  cites  a  call  for 
total  amnesty  for  resisters,  and  reports  on  awards  won  by  Messenger 
staff  members  (beginning  on  2).  .  .  .   Two  fathers  reflect  on  the  death  of 
their  children:  "Living  It  Out."  by  David  Bagwell  (6)  and  "The  Birds  Still 
Sing,"  by  Leonard  Carlisle  (7).  .  .  .   An  editorial  points  to  "The  Signs 
of  a  Christian  People"  (24) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  ,    News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

Linda    K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.    121,   NO.   11 


JUNE   1,    1972 


CREDITS:  Cover.  8.  11.  12  coiirtesv 
Bethany  Theological  Seminarv:  2  Religious 
News  Service;  3.  6-7  Edward  Wallowitch: 
15  Ervin  Huston 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  .'\ug.  20.  1918,  under  .\ct  of 
Congress  of  Oct.  17,  1917.    Filing  date,  Oct.  1. 

1971.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Scr\ice  and  Ecxnuenical  Press 
Senice.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Re\iscd  Standard 
\'ersion. 

Subscription  rates:  S4.20  per  year  for  indi- 
\idual  subscriptions;  S3. 60  per  vear  for  chtnxli 
group  plan:  S3. 00  per  vear  for  e\erv  home 
plan:  life  subscription.  S60:  husband  and 
wife.  S75.  If  \ou  move  clip  old  address 
from  Mr.ssENCER  and  send  with  new  address. 
.Mlow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  published  twice  monthly  bv 
the  General  Sen  ices  Commission. 
Church  of  the  Brethren  General 
Board,  14.t1  Dundee  .\\e.,  Elgin. 
111.  G0120.  Second-class  postage 
paid    at    Elgin.    111..  June    1,    1972.     Copxriglu 

1972,  Church  of  the  Brethren  General  Board. 


i 


TWO-SIDED   COMMENT 

I  would  like  to  make  a  two-sided  com- 
ment on  your  April   1  issue. 

First  of  all.  I  would  like  to  disagree  a  bit 
with  some  of  the  "far  out"  statements  Ron- 
ald Keener  made  in  his  article  on  "New 
Songs  for  New  Times."  I  sincerely  believe 
we  must  be  relevant  to  today's  youth  to  be 
effective,  but  to  go  so  far  as  to  say  that 
songs  like  "Jesus  Loves  Me"  will  harm  the 
children  of  today  is  going  somewhat  over- 
board. I  believe.  There  are  certain  funda- 
mentals in  the  Bible  that  never  change.  Even 
the  youth  of  today  all  over  the  country  are 
saying.  "Jesus  Loves  You." 

On  the  positive  side.  I  would  like  to  con- 
gratulate Matthew  Meyer  for  his  very  timely 
comments  on  "The  Gospel  Blitz."  I  think 
he  has  summed  up  quite  well  the  cause,  re- 
sults, and  remedies  for  the  "Jesus  Move- 
ment" and  the  wonderful  surge  of  youth 
toward  true  Christianity  in  our  present  day. 
We  adults  should  assist  the  youth  in  finding 
stability  in  the  faith  as  the  apostle  Paul 
suggests. 

Harry  E.  Wenger 
McConnellsburg.  Pa. 

AN   OPEN   LETTER  TO   MATT  MEYER 

Hallelujah:  Praise  the  Lordl  An  OD  of 
Jesus?  Come  on  now.  Matt!  Re:  your 
"Gospel  Blitz"  (April  1),  the  doctors  tell 
us  that  when  the  body  is  suffering  from  a 
gross  deficiency,  any  normal  dose  of  the  in- 
gredient that  is  deficient  may,  they  stress  — 
may  —  result  in  a  reaction  similar  to  an  OD. 
Could  this  possibly  be  the  case  here.  Matt? 

.As  you  know.  I  am  not  in  the  "youth" 
bracket.  I  wish  I  were.  The  youth  today 
have  exciting  days  with  their  Christian  e.\- 
periences.  The  fact  that  fathers  and  mothers 
are  following  them  to  committing  their  lives 
to  Christ  (you  say  "startling";  I  say  praise 
the  Lord!)  is  a  sign  that  people  of  all  ages 
and  all  denominations  are  hungering  for 
something  more  real  in  their  spiritual  lives. 
I  learned  about  this  "realness."  this  missing 
ingredient  from  Jesus  people  and  I  thank 
God  for  their  witness. 

You  say  that  where  church  youth  groups 
are  most  alive  and  exciting  that  there  is  a 
strong  evidence  of  the  Jesus  fundamentalism 
there.  Can  this  possibly  be  bad?  An  in- 
gredient that  makes  church  youth  groups 
alive  and  exciting? 

I  believe  that  the  Holy  Spirit  is  moving 
among  his  people  today  in  a  very  real  way. 
Moving  through  the  various  groups,  the 
Jesus  movements  (and  there  are  many  varie- 
ties), through  the  charismatic  movements, 
and  in  some  instances  a  marriage  of  these 
two   different   movements. 

One  of  the  things  that  makes  these  groups 
so  easy  to  follow  is  their  joy.   They  show  us 


m 


<B\m 


that  we  can  have  joy  in  knowing  Christ,  joy 
in  praising  him  and  in  our  worship  experi- 
ences, other  than  the  "normal,  formal  wor- 
ship services."  Thank  God  for  people  today 
that  are  not  afraid  to  let  the  world  know, 
that  knowing  Jesus  is  alive,  is  a  happy  ex- 
perience. 

An  OD  of  Jesus?  I  hope  so,  Matt!  It 
sounds  like  a  lovely  disease.  Maybe  even, 
just  what  the  doctor  ordered.  My  prayer  is 
that  all  of  our  churches  throughout  the 
Brotherhood  get  an  epidemic  of  it.  As  I 
read  the  Psalms,  I  think  that  the  Psalmists 
of  old  surely  had  this  terrible  disease. 

Remember,  Matt  —  Jesus  loves  you  (and 
so  do  we!).    Hallelujah,  praise  the  Lord! 
Ralph  Baker 
Mechanicsburg,  Pa. 

A  FINE   INTERPRETATION 

I  read  with  interest  Matt  Meyer's  timely 
article  in  the  April  I  Messenger  on  the 
youth  manifestation  in  and  out  of  the 
church.  The  e.xplanation  of  the  "Jesus  Peo- 
ple" and  the  analysis  of  the  stance  repre- 
sented in  the  generations  was  most  helpful. 

Ralph  D.  Bowman 
Rocky  Ford,  Colo. 

LOST  TOUCH  WITH   REALITY 

The  December  article  on  Ted  Click  was 
mostly  an  appeal  for  funds  to  support  the 
defense  of  the  "Harrisburg  Eight."  and  it 
was  lacking  facts.  Are  the  charges  he  now 
faces  in  any  way  connected  with  the  Roches- 
ter case?  Can  I  assume  that  he  was  not  rep- 
resenting our  church  in  Rochester?  If  so, 
why  was  our  official  publication  used  as  a 
means  of  soliciting  funds  for  his  defense? 

The  article  notes,  "He  denies  that  burning 
draft  records  in  Rochester  was  a  violent 
act."  It  is  a  shame  that  some  of  our  church 
leaders  have  influenced  his  thinking  to  the 
point  he  believes  he  did  nothing  wrong.  He 
is  probably  sincere  in  his  beliefs,  but  I 
strongly  disagree  with  his  methods  of  ex- 
pression —  burning  his  draft  card  at  Annual 
Conference  and  destruction  of  federal  draft 
records.  .  .  . 

It  seems  to  me  that  some  have  lost  all 
touch  with  reality  and  are  pretending  to  live 
in  a  Utopian  world.  It  would  be  great  if  our 
nation  were  filled  with  law-abiding  citizens. 
We  wouldn't  need  the  state  pohce,  city  po- 
lice, FBI,  or  sheriff  departments.  We  could 
save  great  sums  of  money  to  use  for  more 
worthwhile  causes.  Such  a  dream  world 
would  have  no  laws  because  there  would  be 
no  means  of  enforcement.  Can  we  begin  to 
imagine  the  chaos  in  such  living? 

I  hate  war  as  I  believe  anyone  in  his  right 
mind  does.  It  is  unfortunate  that  so  many 
take  delight  in  saying  Richard  Nixon  is  a 
"lover  of  war."    It  is  amazing  that  so  many 


religious  writers  are  also  experts  on  the 
Vietnam  War,  welfare  programs,  race  rela- 
tions, and  pollution.  Sometimes  one  feels 
that  our  Encounter  Series  is  really  a  study 
of  anti-American  philosophy.  I  feel  there 
are  many  weaknesses  in  our  country.  We 
cannot  continue  such  enormous  deficit 
spending,  and  we  spend  too  much  for  na- 
tional defense.  Yet  I  realize  that  during  the 
past  ten  years,  we  have  increased  domestic 
spending  by  300%  while  holding  the  in- 
crease in  defense  spending  to  70%.  We  can- 
not continue  our  role  as  "policeman  for  the 
world,"  yet  we  have  some  obligation  to  help 
preserve  freedom. 

America  is  not  perfect  and  never  will  be. 
But  democracy  is  worth  keeping,  and  I  am 
not  gullible  enough  to  believe  we  can  sur- 
vive without  a  military  system.  We  can 
make  changes  through  the  democratic 
process,  and  we  must  maintain  law  and  or- 
der and  support  our  law-enforcement  agen- 
cies. How  can  Brethren  really  believe  that 
Ted  Click  did  nothing  wrong  in  Rochester? 

DWIGHT    HOUFF 

Mt.  Sidney,  Va. 


In  response  to  Reader  Houff,  on  the  first 
point  Mr.  Gtick  already  has  served  sentence 
for  the  destruction  of  draft  records  in 
Rochester.  He  acted  there  in  his  own  be- 
half. Afterwards,  when  the  General  Board 
was  approached  to  use  Brotherhood  assets 
to  secure  bond  for  Mr.  Click,  the  Board  re- 
jected the  request  on  the  basis  that  the  ac- 
tion was  not  in  harmony  with  the  stated  po- 
sition of  the  denomination. 

On  the  handling  of  funds  which  was  men- 
tioned in  the  Messenger  news  article,  the 
decision  that  the  Church  of  the  Brethren 
would  receive  and  transmit  funds  to  the 
Harrisburg  Defense  Committee  was  a  re- 
sponse to  individuals  inquiring  how  they 
could  express  concern  and  support.  As  out- 
lined by  Wilbur  E.  Mullen,  draft  counselor, 
the  decision  was  seen  as  consistent  with  the 
church's  desire  to  speak  on  the  issue  of 
peace  and  war,  to  discern  whether  the  indi- 
vidual involved  acted  in  harmony  with  the 
stance  of  the  church,  and  to  minister  to  a 
member  in  a  situation  of  need. 

Beyond  what  Mr.  Houff  relates,  some  300 
Brethren,  clergy  and  laity  including  youth, 
in  January  signed  a  statement  indicating 
their  stand  with  Mr.  Glick  and  other  Harris- 
burg defendants  "in  their  struggles  of  con- 
science against  war."  The  signers  went  on 
to  add  that  not  all  of  them  agreed  with  all 
the  methods  the  eight  had  chosen  for  their 
witness,  but  they  did  reveal  their  support 
and  prayers  to  those  being  tried  "as  they 
continue  to  give  their  highest  obedience  to 
God."  —  Editors 


What  direction  theological  education  in 
the  Church  of  the  Brethren  is  to  take  is 
a  key  denominational  concern.  In  re- 
sponse to  the  recommendations  of  the 
Bethany  Seminary  Study  Committee, 
Annual  Conference  delegates  in  Cin- 
cinnati June  27  —  July  2  will  have  op- 
portunity to  examine  options  and  to  es- 
tablish a  framework  around  which  crea- 
tive and  responsible  decisions  can  be 
shaped  in  future. 

To  brief  readers  on  the  committee's 
work.  Messenger  on  page  8  publishes 
the  1972  Conference  report  in  full. 
Further,  to  offer  a  fresh  look  at  the 
Bethany  program  in 
light  of  trends  among 
the  Brethren  and 
elsewhere  on  matters 
of  theological  train- 
ing, the  editors  in- 
terviewed Warren  F. 
Groff,  dean  (page 
11),  and  a  cross 
segment  of  seminary 
students  (page  15). 
In  a  related  article 
(page  18),  Richard 
N.  Miller  out  of  a 
background  as  pas- 
tor, district  execu- 
tive secretary,  and 
Brotherhood  staff 
member  assesses  the 
larger  picture  of 
pastoral  needs  and 
trends. 
On  other  Conference-related  items 
Outlook  sums  up  the  final  report  of  the 
Abortion  Study  Committee  and  of  the 
Committee  on  Health  and  Welfare. 
Also  included  are  a  summation  of  read- 
ers' response  to  the  survey  on  abortion 
published  in  Messenger  Jan.  1,  and 
commentary  by  Dale  Aukerman,  a 
Vermontville,  Mich.,  pastor,  lifting  up 
a  consideration  which  he  sees  as  central 
to  Brethren  discussion  of  abortion. 

In  other  articles  two  fathers  share  in 
this  time  of  Memorial  Day  reflection 
the  meaning  of  life  and  death  within 
their  own  family  experiences.  David  B. 
Bagwell,  Catonsville,  Md.,  is  a  member 
of  the  First  church  in  Baltimore: 
Leonard  B.  Carlisle  is  pastor  of  the 
Crest  Manor  church.  South  Bend, 
Ind. 

—  The  Editors 


6-1-72    MESSENGER     1 


Digest  article  says  churches 
cannot  be  both  safe  and  true 

Last  fall  the  Reader's  Digest  printed  a 
two-part  series  critical  of  the  World 
Council  of  Churches  for  its  program  to 
combat  racism  and  for  its  admission  of 
the  Russian  Orthodox  Church  to  mem- 
bership. 

Specifically,  the  stories  by  Clarence 
Hall  contended  that  the  World  Council 
was  financing  arms  to  "liberation" 
groups  in  southern  Africa  and  that  the 
WCC  is  unduely  influenced  by  the 
Russian  Orthodox. 

Amid  the  controversy  that  the  articles 
provoked.  Dr.  Eugene  L.  Smith  of  the 
WCC  New  York  office  deplored  the  fact 
that  the  Digest's  disagreement  was 
expressed  with  "unsubstantiated  charges, 
misstatements  of  fact,  distorted  reporting, 
quotation  of  statements  out  of  context, 
and  the  degree  of  dependence  for  opinion 
upon  unnamed  persons.  .  .  .  The  total 
effect  of  these  articles  is  to  present  a 
false  picture  of  the  World  Council  of 
Churches,"  he  said  then. 

Dr.  Smith  upheld  the  right  to  disagree 
with  the  WCC  actions  and  noted  that  de- 
bate is  "perhaps  inevitable  in  a  time 
when  the  church  seeks  to  break  new 


ground  in  response  to  injustice." 

Unfortunately,  the  Digest  does  not 
print  letters  to  the  editor,  but  the  critical 
articles  in  turn  received  so  much  intense 
controvery  that  the  Digest  agreed  to 
publish  an  article  authored  by  a  WCC 
representative. 

That  article  appeared  in  the  April 
issue,  written  by  J.  Irwin  Miller,  an 
Indiana  industrialist  and  a  prominent 
Disciples  of  Christ  layman.  He  has  been 
president  of  the  National  Council  of 
Churches  and  a  central  committeeman 
of  the  World  Council. 

Rather  than  attempt  to  respond  point 
by  point  to  Mr.  Hall's  allegations,  Mr. 
Miller  deals  with  the  theological  and 
social  reasons  why  he  feels  the  churches 
and  the  World  Council  must  be  involved 
in  social  action  and  in  other  activities 
which  may  well  provoke  controversy. 

He  contends  that  the  churches  must 
take  "controversial  social  action"  and 
perhaps  become  "disruptive"  in  their 
preaching.  "There  is  no  way  the  World 
Council,  or  even  local  congregations, 
can  play  it  safe  and  be  true  to  the 
Gospel,"  he  says. 

He  makes  no  direct  mention  to  the 
$400,000  in  small  grants  by  the  WCC  to 
organizations  opposing  racism  as  part  of 
its  program.  Nor  does  he  defend  the 


"There  is  no  way 
to  play  it  safe 
and  be  true 
to  the  Gosper' 

J.  Irwin  Miller 


SSUiD/ 


presence  in  the  WCC  of  the  Russian 
Orthodox  or  other  churches  from  Iron 
Curtain  countries  which  must  get  along 
with  Communist  governments. 

He  mentions  the  Russian  church  in 
quite  another  context.    According  to  Mr. 
Miller,  support  is  lent  to  church  social 
proclamations  in  America  by  the  obser- 
vation that  had  the  19th-century  church 
in  Russia  spoken  out  against  the  Czar, 
the  landowners,  and  the  nobility,  revolu- 
tion and  communism  might  have  been 
avoided. 

During  the  19th  century,  he  said, 
Orthodoxy  in  Russia  "conducted  its  rich 
and  ineffably  beautiful  services  with 
almost  unbroken  silence  regarding  the 
corruption  and  cruelty  of  the  nobility 
and  government." 

Mr.  Miller  points  out  that  the  anger 
of  Jesus,  the  Old  Testament  prophets, 
and  Paul  was  greater  toward  those  rulers 
and  "churchgoers"  who  were  "guilty  of 
confusing  the  appearance  of  religion 
with  its  substance"  than  against  the  more 
"obvious  sinners." 

In  the  modern  world,  institutions  as 
well  as  individuals  must  be  reminded  that 
the  Christian  Gospel  is  opposed  to 
corruption.    Mr.   Miller  wrote: 

"In  times  past  this  has  meant  leading 
the  fight  against  child  labor,  slavery, 
and  any  abuse  of  private  or  public 
power  —  and  for  prison  reform,  for  the 
rights  of  the  workingman  to  form  unions. 

"Today  it  clearly  involves  support  for 
complete  racial  equality,  for  the  elimina- 
tion of  poverty  and  hunger  in  a  potential- 
ly affluent  world,  and  for  the  extension 
of  full  democracy  powers  to  the  deprived 
and  powerless." 

In  Mr.  Miller's  view,  the  World  Coun- 
cil is  seeking  to  carry  out  its  prophetic 
role  in  many  areas,  including  the  social 
and  political. 

If  the  WCC  stuck  to  ecumenical 
dialogue,  aid  for  refugees  and  education- 
al tasks,  he  added,  it  might  be  criticized 
less  and  "possess  a  fatter  budget."  But  to 
set  out  to  escape  criticism  and  get  more 
money  at  the  expense  of  faith  would  be 
a  worse  fate,  Mr.  Miller  wrote. 

The  layman  concluded  that  if  the 
WCC  or  the  churches  "should  decide  to 
play  it  safe,  to  remain  silent  in  times 
when  a  prophet's  voice  is  needed,  then  I 
fear  for  the  church  —  and  for  all  of  us." 


2     MESSENGER    6-1-72 


Health  and  welfare,  abortion 
issues  to  confront  delegates 

Under  study  for  the  past  two  years,  the 
issues  of  a  coordinated  health  and  wel- 
fare program  and  a  denominational 
stance  on  abortion  will  confront  the 
delegates  to  the  Cincinnati  Annual 
Conference  in  June. 

J^  There  are  growing  numbers  of 
older  persons  in  the  Church  of  the 
Brethren,  says  a  study  committee  on  the 
health  and  welfare  institutions  of  the 
church,  and  by  1975  there  will  be  about 
20,000  persons  over  age  65  within  the 
Brotherhood. 

Aging  and  poverty  are  two  of  the 
issues  in  health  and  welfare  ministries  at 
which  the  committee  looked.  Also  con- 
fronting churchmen  are  concerns  for  cost 
and  specialization  of  care,  child  care, 
institutionalization,  mental  health,  and 
preventative  care. 

In  order  to  bring  some  coordination  to 
the  21  homes  for  the  aging  and  two 
hospitals  related  to  the  Brethren,  the 
committee  is  proposing  the  creation  of  a 
permanent  Annual  Conference  Commit- 
tee on  Health  and  Welfare  of  seven 
p>ersons  appointed  by  Standing  Commit- 
tee, the  General  Board,  and  the  Brethren 
Homes  and  Hospitals  Association. 

The  committee  on  health  and  welfare, 
having  its  own  administrator,  would 
present  health  and  welfare  concerns  to 
the  Annual  Conference,  propose  national 
policy,  coordinate  common  concerns 
and  research,  work  with  other  denomi- 
nations and  government  in  health  needs, 
and  review  socio-medical  ethical 
concerns. 

Annual  Conference  would  establish  a 
minimum  criteria  of  standards  for  insti- 
tutions wishing  to  use  the  name  "Breth- 
ren" and  be  related  to  a  church  judica- 
tory.  Care  centers  would  be  asked  to  join 
the  Brethren  Homes  and  Hospitals 
Association.    Most  institutions  are  al- 
ready meeting  or  nearly  meeting  such 
standards  now. 

If  adopted  by  the  delegates,  the  report 
would  significantly  strengthen  the  ties 
between  the  church  and  districts  and  the 
institutions  in  terms  of  relationships, 
governance,  financing,  program,  and 
services. 


Considerable  stress  is  placed  upon 
congregations  to  find  opportunities  to  be 
of  assistance  to  persons  in  need.   "It  is  in 
the  local  congregation  where  it  is  af- 
firmed that  all  of  life  is  sacred,  and  that 
therefore  social  service  is  at  the  same 
time  spiritual  service,  when  it  is  derived 
from  the  desire  to  act  out  the  love  of 
God,"  the  report  says. 

Suggestions  for  ministries  to  the  aged 
in  which  congregations  can  and  should 
participate  are  made  by  the  committee, 
which  is  composed  of  Robert  B.  Blair, 
Larry  K.  Ulrich,  John  C.  EUer,  and 
Daryl  M.  Parker. 

\^  Prefaced  by  the  affirmation  that 
"Brethren  oppose  abortion  because  it 
destroys  fetal  life"  and  that  the  "Brethren 
ideal  upholds  the  sacredness  of  human 
life,"  the  study  committee  on  abortion 
suggests  for  a  denominational  stance  the 
view  that  "abortion  should  be  accepted 
as  an  option  only  where  all  other  possible 
alternatives  will  lead  to  greater  destruc- 
tion of  human  life  and  spirit." 

Confessing  that  "we  are  part  of  a 
society  that  contributes  to  abortion  by 
denying  parents  the  support  and  assist- 
ance they  need,"  the  paper  suggests  that 
persons  not  merely  condemn  or  condone 
abortion  but  rather  attempt  to  under- 
stand the  life-destroying  situations  that 
drive  the  mother  to  abort  an  unwanted 
child. 

The  committee  further  states: 

"Thus,  our  position  is  not  a  condemna- 
tion of  those  persons  who  reject  this 
position  or  of  women  who  seek  and  un- 
dergo abortions.  Rather,  it  is  a  call  for 
Christlike  compassion  in  seeking  creative 
alternatives  to  abortion. 

"We  support  persons  who,  after 
prayer  and  counseling,  believe  abortion  is 
the  least  destructive  alternative  available 
to  them,  that  they  may  make  their  de- 
cision openly,  honestly,  without  the 
suff'ering  imposed  by  an  uncompromising 
community. 

"We  oppose  any  action,  direct  or 
indirect,  by  parents,  physicians,  the  state, 
or  anyone  that  would  compel  a  woman 
to  undergo  an  abortion  against  her  will. 

"All  who  seek  abortions  should  be 
granted  sympathetic  counsel  about 
alternatives  available  as  well  as  the  health 
and  safety  of  publicly  available  physi- 
cians and  hospital  care." 


For  the  aging:  Minimal  liome  standards? 

Further  recommendations  include  the 
availability  to  Brethren  of  a  course  of 
study  on  human  sexuality  and  responsible 
parenthood,  a  network  of  families  willing 
to  help  other  families  who  need  support 
and  assistance  in  wanting  and  caring  for 
their  children,  consideration  by  physi- 
cians, pastors,  and  laymen  of  ways  to 
share  with  the  physician  the  burden  of 
responsibility  for  moral  choice  in  the 
continuation  of  life. 

Existing  public  laws  on  abortion  be- 
come increasingly  irrelevant  and  unen- 
forceable as  medical  advances  cloud  the 
line  between  contraception  and  abortion. 
Nevertheless,  says  the  report,  "laws 
regarding  abortion  should  embody  pro- 
tection of  human  life,  protection  of  free- 
dom of  moral  choice,  and  availability  of 
good  medical  care.   Brethren  should 
work  for  laws  that  uphold  these  prin- 
ciples, even  though  there  is  differing 
opinion  as  to  how  such  principles  may  be 
achieved.  Brethren  are  asked  not  to  try 
to  enforce  their  highest  ideal  of  morality 
by  strict  civil  law." 

A  background  of  biblical  teachings 
and  social,  medical,  and  counseling  con- 
siderations precede  the  position  state- 
ment and  recommendations  made  by  the 
committee.   On  the  committee  have  been 
Lauree  H.  Meyer^  Nancy  R.  Faus,  Sonja 
Griffith,  Donald  E.  Miller,  Terry 
Murray,  Marianne  Pittman,  and  Dennis 
F.  Rupel. 


6-1-72    MESSENGER      3 


It's  good-bye  to  'George  M/ 
and  a  hello  to  'Dolly'  Levi 

The  Stay  Young  Club,  on  the  road  with 
a  new  musical,  is  playing  to  standing 
room  only  crowds. 

The  club  —  where  the  average  age  is 
83  —  is  an  organization  of  the  Fahrney- 
Keedy  Memorial  Home  for  the  Aged  at 
Boonsboro,  Md.   Last  Dscember  the  club 
closed  out  two  years  and  51  perform- 
ances of  "A  Musical  Tribute  to  George 
M.  Cohan." 

That  long  run  brought  them  a  mention 
in  the  US  Congressional  Record,  an 
appearance  on  Roanoke,  Va.,  television, 
and  an  estimated  audience  of  some  9,000 
persons.   They  traveled  3,700  miles  in 
putting  on  the  show  for  churches,  civic 
clubs,  and  professional  groups. 

Last  Dec.  5  the  club  gave  its  debut 
performance  of  "Hello,  Dolly!"  twice 
filling  the  auditorium  and  turning  several 
hundred  persons  away.   They  are  booked 
for  performances  through  October. 

Messenger  readers  first  learned  of  the 
oldsters'  youthful  activities  in  the  April 
23,  1970,  issue.    Playing  the  role  of 
George  M.  Cohan  in  the  first  show  was 
John  Nicodemus,  who  also  has  a  leading 
role  in  the  current  show.   Dora  Negus 
plays  Mrs.  Dolly  Gallagher  Levi. 

US  Senator  Charles  Mathias  of  Mary- 
land told  his  colleagues  that  the  activities 
of  the  Stay  Young  members  "have 
proved  beyond  dispute  that  age  does  not 
necessarily  go  hand  in  hand  with  inactiv- 


John  Nicodemus.  r,  C.  O.  Meitzler.  stars 
in  "Cohan,"  await  last  performance  cues 


ity  or  unproductiveness."   The  Cohan 
show,  he  said,  "is  a  tribute  to  not  only 
one  man,  but  to  all  of  this  nation's  active 
and  involved  senior  citizens." 

Georgiana  Randall,  one  of  the  16  cast 
members  in  "Dolly"  and  the  Faye 
Templeton  in  "Cohan,"  is  one  to  agree: 
"I'm  living  longer  and  enjoying  it  more." 
Others  echo  her  sentiment  in  their  atti- 
tude on  traveling,  meeting  people,  and 
sharing  with  others.    Contributions  at 
performances  has  enabled  the  club  to 
give  some  $1,000  toward  the  home's 
chapel  fund,  and  to  aid  other  projects. 

One  "Dolly"  cast  member  is  85-year- 
old  Viola  Ritchey.    A  woman  from  one 
of  the  audiences  told  her,  "Oh,  I 
wouldn't  do  anything  like  that.    I  just  sit 
and  praise  my  God  all  day  long." 

Mrs.  Ritchey  replied  that  through 
their  shows  the  cast  expresses  its  joy  in 
life  and  appreciation  for  God's  blessings. 
And  the  show  goes  on. 

Total  amnesty  for  resisters 
sought  by  religious  leaders 

An  interreligious  conference  has  called 
for  total  amnesty  for  resisters  to  the 
Vietnam  war. 

Amnesty  is  "not  a  matter  of  forgive- 
ness but  (is)  a  blessed  act  of  oblivion, 
the  law's  way  of  undoing  what  the  law 
itself  has  done,"  the  group  said. 

A  four-page  statement  on  the  contro- 
versial issue  was  adopted  by  150  persons 
from  Protestant,  Jewish,  and  Roman 
Catholic  groups.    It  was  addressed  to  the 
nation's  religious  communities. 

The  March  meeting  was  called  by  the 
National  Council  of  Churches,  in  cooper- 
ation with  the  US  Catholic  Conference 
and  Jewish  organizations  in  light  of 
growing  public  debate  on  amnesty  for 
young  men  who  fled  the  nation  to  escape 
service  in  Vietnam  or  who  are  in  jail 
because  of  resistance. 

"Amnesty  would  demonstrate  that 
America  is  still  capable  of  a  communal 
moral  act,"  the  statement  said.   "It  would 
be  bitterly  ironic  if  we  were  to  make 
peace  with  the  peoples  of  China  and 
Southeast  Asia  but  persisted  to  vindic- 
tiveness  toward  those  of  the  young 
generation  who  refused  to  share  in  the 
brutalities  and  destruction  of  the  war." 

The  conference  envisioned  total  am- 


nesty for  those  who  have  fled,  those 
jailed  or  held  in  stockades,  men  who 
have  served  sentences  for  resisting,  those 
charged  but  not  yet  tried,  and  Vietnam 
veterans  receiving  less  than  honorable 
discharges. 

"The  only  exemption  we  countenance 
is  for  those  who  have  been  convicted  of 
violence  against  persons,  and  even  these 
should  have  their  cases  reviewed  indi- 
vidually," the  statement  said. 

In  varying  degrees,  a  number  of  reli- 
gious groups  have  supported  some  type 
of  amnesty.  Among  these  are  the 
National  Conference  of  Catholic  Bish- 
ops, the  United  Church  of  Christ,  and 
the  American  Baptist  Convention. 

(The  Church  of  the  Brethren  last 
spoke  on  amnesty  on  Nov.  13,  1946, 
when  the  former  Council  of  Boards 
called  for  a  general  amnesty  for  men 
who  resisted  World  War  II.) 

The  interreligious  conference  held  that 
amnesty  would  not  "dishonor  the  con- 
sciences or  acts  of  those  who  fought  or 
died.    Our  hope  is  that  by  abstaining 
from  all  punitive  acts,  against  both  those 
who  prosecuted  this  war  and  those  who 
refused  to  participate  in  it,  we  shall 
affirm  a  spirit  of  humanity  that  will  stand 
the  nation  in  good  stead  as  it  makes 
peace  with  itself  and  with  the  world." 

In  discussion  before  the  vote  on  the 
statement,  Dr.  Charles  West  of  the 
Princeton  Theological  Seminan,'  said  he 
would  abstain  because  he  felt  the  docu- 
ment was  "self-righteous"  and  because  it 
lacked  the  judgment  of  God  on  evervone. 
More  debate  resulted  in  the  adding  of 
this  sentence:  "God  alone  determines 
the  purity  of  any  man's  motives." 

Brethren  in  the  deliberations  were 
pastors  Ed  Poling,  Myersville,  Md.,  and 
Norman  R.  Cain,  Smithsburg.  Md.,  War- 
ren W.  Hoover,  Washington,  D.C..  exec- 
utive director  of  the  National  Interreli- 
gious Service  Board  for  Conscientious 
Objectors,  and  Brotherhood  draft  coun- 
selor Wilbur  E.  Mullen,  Elgin.  111. 

Ed  Poling  later  reflected  that  the  con- 
ference definition  of  amnesty  —  "the 
law's  way  of  undoing  what  the  law  itself 
has  done  —  has  the  ring  of  the  Jubilee 
Year  (Leviticus  25).   "In  the  year  of 
Jubilee,  all  debts  are  cancelled  and 
everything  goes  back  as  it  originally  was. 
That's  what  amnesty  is,"  he  said. 

While  he  concurred  with  a  dominant 


4     MESSENGER    5-1-72 


mood  that  it  is  too  early  to  consider 
amnesty  —  that  it  may  lull  people  to 
believe  the  country  is  in  a  post-war  era  — 
he  does  see  it  as  a  natural  topic  of  discus- 
sion and  one  through  which  persons  can 
enter  a  discussion  about  the  war  itself. 

Dr.  John  C.  Bennett,  president  emeri- 
tus of  Union  Theological  Seminary,  said 
amnesty  for  resistance  to  the  Vietnam 
war  is  "not  more  than  a  belated  accom- 
modation of  the  law  to  a  moral  situation 
that  is  seen  by  us  in  a  religious  context. 

Polls  show  that  only  seven  percent  of 
the  American  people  currently  favor 
total  amnesty  without  provision  for 
alternate  service  for  those  who  declined 
or  escaped  from  action  in  Vietnam. 

Messenger  wins  two  awards 
in  publications  competition 

A  first  place  in  the  magazine  category 
and  best  in  the  print  class  were  awards 
received  by  Messenger  from  the  Reh- 
gious  Public  Relations  Council,  Inc., 
meeting  in  Fort  Worth,  Tex.,  in  April. 

The  issue  in  competition  with  other 
religious  publications  for  the  Paul  M. 
Hinkhouse  awards  was  the  Messenger 
of  Feb.  1  on  "Nonviolence  in  a  Violent 
World." 

Messenger  editor  Howard  E.  Royer 
also  led  the  individual  awards  with  seven 
honors,  including  first  places  in  news- 
letter, magazine,  and  news  story  cate- 
gories, and  second  place  finishes  in 
feature  writing,  photography,  and  tapes. 

Two  awards  resulted  from  his  cover- 
age of  the  inaugural  of  the  Church  of 
North  India;  two  others  related  to 
interviews  with  Dean  Kahler  and  Ted 
Studebaker. 

A  best  in  the  broadcast  class  was 
given  to  Ronald  E.  Keener,  associate 
editor  of  Messenger,  for  the  television 
peace  spot,  "Another  Way."    The  spot 
was  entered  on  behalf  of  the  three 
sponsoring  denominations,  the  United 
Methodist  Church,  the  Mennonite 
Churches,  and  the  Church  of  the  Breth- 
ren.  The  spot  also  won  a  first  prize  in 
the  broadcast  category. 

Mr.  Keener  also  received  a  first  prize 
for  his  photography  taken  in  Ecuador  in 
January  of  last  year. 

Mr.  Royer,  president  of  RPRC  during 
the  past  year,  will  serve  a  second  term. 


[y[n]dls[rDD[n]( 


FOR   CONFERENCECOERS 


Annual  Conference  music  director 


Wilfred  E.  Nolen  announces  that  a  period  of  singing   will 
precede  general  worship  services  each  evening  during  the 
weeklong  gathering  at  Cincinnati.   The  hymnsing  will  start 
at  7  p.m.  in  the  main  hall  of  the  convention  center,  with 
prelude  music  for  the  worship  service  beginning  promptly 
at  7:30. 

"The  Burning  Bush,"  otherwise  known  as  Room  209  at 
Cincinnati's  convention  center,  will  be  1±ie  center  of 
youth  activities   during  Conference  week.   Youth  empower- 
ment, equality  for  women,  life-styles,  and  t±ie  simple  life 
are  on  the   docket  for  discussion,  and  encounters  with 
Conference  speakers,  banner  making,  and  singing  will  round 
out  activities.  Junior  highs   will  participate  in  programs 
planned  by  the  Fred  Weavers  and  the  Harold  Wingers  of 
Southern  Ohio. 

PEOPLE   YOU  KNOW   ...  In  McPherson ,  Kans .  ,  Judi;  Tom- 
lonson   won  two  elections  this  spring:   she  will  chair  Church 
Women  United  and  participate  as  a  county  Democratic  dele- 
gate to  botJi  the  district  and  lihe  state  conventions. 

Wiley,  Colo. ,  Church  of  the  Brethren  member  Mildred 
Reyher   was  crowned  Mother  of  the  Year  for  her  state. 

Paul   Reynold,    York,  Pa. ,  has  joined  the  architectural 
staff  of  i^rthur  L.  Dean   in  St.  Petersburg,  Fla.   The  two 
men  formerly  worked  toge1±ier  for  ten  years  when  Mr.  Dean 
was  church  building  counselor  for  the  General  Board. 

A  member  of  the  Haxtun,  Colo. ,  Church  of  tlie  Brethren 
died  March  31  of  leiikemia.  Doreen  Kipp,    18,  ill  for  two 
years,  was  well  loved  by  high  school  classmates  and  church 
friends.   A  memorial  fund  for  Doreen  has  been  established 
at  Penrose  Cancer  Research  Hospital,  Colorado  Springs. 


HAPPENINGS   . . .  BVSers  will  gather  June  11  at  North 
for  a  reunion  pot luck  dinner   beginning 

All  past  and  current  volunteers 
R.S.V.P.  Mrs. 
.  46550. 


Manchester,  Ind 

at  3  p.m.  in  Warvel  Park 

and  their  families  may  come  to  the   event. 

Don  Dohner,  Route  1,  Box  76,  Nappanee,  Ind 

Three  congregations  are  celebrating  anniversaries  t±iis 
summer.   At  Morrill ,   Kans. ,    Brethren  will  mark  their  cen- 
tennial with  a  special  observance  June  25.  ...  A  75th 
anniversary  celebration  is  in  the   plans  of  the   Worthington, 
Minn. ,    congregation  Aug.  19-20.  ...  In  SoulJn/Central  Indi- 
ana the  Hickory  Grove   church  will  observe  its  centennial 
Oct.  1. 

Other  congregations  had  celebrations  in  May:   the  Mount 
Pleasant ,  Pa. ,   church ,  a  50th  anniversary;  the  Stover  Memo- 
rial  church,   Des  Moines,  Iowa,  liquidation  of  indebtedness; 
and  the  Somerset ,   Pa. ,   church ,    a  50th  anniversary. 

Observing  a  fiftieth  anniversary  in  April  was  the 
State  College  church   in  Middle  Pennsylvania.   Originally 
affiliated  with  the  American  Baptist  Convention,  the  church 
is  now  dually  aligned  with   the  Church  of  the  Bretiiren  and 
the  Baptists. 

Middletown,  Ohio,  Brethren  have  a  new  building ,   p\ir- 
chased  from  a  Presbyterian  congregation.   Dedication  of  the 
five-year-old  church  building  is  set  for  June  25. 

6-1-72  MESSENGER  5 


Living  it  out 


by  David  Bagwell 


It  was  a  dark  evening  and  the  rain  dripped  down  the  window  pane  and 
trickled  over  our  canopied  porch.   The  rain  seemed  to  be  God's  tears  falling 
upon  me.    I  had  just  returned  from  the  hospital,  having  followed  our 
two-ond-a-half-year-old  Gregory  into  the  emergency  ward.    There  in  a 
private  room  a  doctor  entered  and  responded  to  my  anxious  question,  "Is 
he  dead?"    I  slowly  walked  out  the  door  of  the  hospital  knowing  all  the 
medical  and  technical  know-how  was  not  enough  to  save  my  Gregory  struck 
by  a  car  in  the  street. 

As  I  walked  with  my  friend,  my  arms  wrapped  around  his  supportive 
shoulders,  I  said,  "Well,  John,  I'm  going  to  try  to  live  this  thing  out." 
That  night  the  world  seemed  to  stop.   The  protective  shell  of  numbness 
surrounded  my  being.  The  steps  toward  "living  it  out"  had  begun  and  still 
continue. 

In  the  following  days,  surrounded  by  worm  and  sympathetic  friends, 
neighbors,  pastor  and  family,  I  sometimes  retired  alone  to  my  bedroom. 
There  my  first  thoughts  were  to  turn  to  the  Bible.    I  read  the  creation  story 
and  then  turned  to  Job.  Gazing  out  the  window,  I  could  think  of  nothing. 
My  empty  stare  focused  on  the  branches  of  a  large  oak  tree  in  the  backyard 
and  then  up  to  that  blue  sky  containing  a  few  puffy  white  clouds.   For 
strength  I  turned  on  the  record  player  to  listen  to  selections  by  Beethoven. 

In  a  few  weeks  my  numbness  began  to  wear  off.   A  host  of  confusing 
emotions  began  to  emerge.   One  of  these  intensified.   As  I  looked  out  the 
bedroom  window  I  felt  a  hostile,  destructive  feeling  moving  within  me.   I 
walked  to  the  basement  where  Gregory's  toys  were  kept  in  store.    I  felt  the 
temptation  to  smash  his  favorite  scooter  against  the  wall.    I  blew  up  at  a 
friend  who  wished  to  comfort  me.    I  even  cried  out  against  God  for  the 
suffering  inflicted  upon  me. 

Not  until  I  realized  God  accepted  my  anger  was  I  able  to  begin  to  feel 
this  great  loss.   I  now  walked  past  Gregory's  scooter.   This  time  I  turned, 
picked  it  up,  and  held  it  close  to  my  breast.   I  recalled  his  spirited  play,  the 
way  he  drove  down  the  sidewalk,  turning  sharply  at  the  bottom  of  the  hill. 
It  always  had  uprooted  a  fear  within  me  that  he  might  sometime  fall  and 
hurt  himself.    Then  I  cried. 

That  Sunday  I  found  myself  free  enough  to  share  my  concerns  during 
the  time  of  preparation  for  prayer,  as  it  is  a  custom  to  do  in  my  local 
congregation.   My  thoughts  were  that  I  wished  to  thank  God  for  accepting 
all  my  thoughts  and  feelings,  even  my  anger  against  him.   I  felt  I  was  now 
on  a  new  road  toward  my  goal  .  .  .  "living  it  out." 

I  can  identify  closely  with  Job  and  his  hostile  emotions.   I  feel  deeply 
the  pain  of  David's  loss,  "O  Absalom,  my  son,  my  son."   But  my  faith,  in  the 
process  of  living  it  out,  can  testify  more  than  ever  that  "God  is  able  to  do 
all  things  .  .  .  above  all  that  we  ask  or  think."    D 


6      MESSENGER    6-1-72 


I 


The  birds  still  sing 


by  Leonard  Carlisle 


It  was  so  unreal  ...  to  have  a  healthy  happy  carefree  daughter,  busily 
engaged  in  preparing  to  teach  .  .  .    and  then.  .  .  . 

Mary  Beth  was  our  third  child,  conceived  in  love  and  dedicated  to  God; 
born  at  Bethany  Seminary  and  named  for  it. 

She  loved  and  admired  her  two  older  brothers,  Brian  and  Wayne,  and 
thought  only  of  going  to  Manchester  College,   "because  my  brothers  did." 

She  loved  her  mother  and  me  too.    It  showed  in  her  shy  smile  and  in 
her  endless  little  acts  of  kindness  and  of  love. 

How  could  God  take  her  out  of  the  land  of  the  living?    He  surely  didn't 
need  her  like  we  did.    But  God  didn't  take  her  ...  he  only  let  her  die, 
suddenly  and  unexpectedly  of  a  cerebral  hemorrhage,  last  fall  at  the  begin- 
ning of  her  senior  year  at  Manchester  College.    "God,  where  were  you?" 

"What  happened  to  all  those  beautiful  promises?  .  .  .  'Where  two  or 
three  are  gathered  together,  there  am  I  in  the  midst  of  them';  'Whatever  you 
ask  in  my  name  I  will  give  unto  you.'   We  prayed,  oh,  how  we  prayed  .  .  . 
and  she  died.   You  let  her  die,  God!" 

We  cried,  yes,  we  did  .  .  .  still  do,  though  not  as  often  nor  as  long. 
Family  and  friends  helped,  coming  in  endless  stream,  messengers  of  God's 
love  and  comfort  .  .  .  and  hope. 

The  funeral  at  the  church,  the  memorial  service  at  the  college,  the  cards, 
the  letters,  the  visits,  the  prayers  —  all  showed  how  much  friends  care, 
how  much  God  cares. 

We  leaned  a  lot  on  each  other,  her  mother  and  I.   What  else  could  we 
do?   We  learned  to  lean  on  God;  thank  God  for  God. 

Thanksgiving  came.   We  weren't  all  that  thankful,  but  we  made  it. 

Christmas  came.    It  was  lonely,  even  though  we  were  with  her  two 
brothers  and  their  families.    We  grieved  together,  sometimes  openly. 

Easter  came  with  its  reminder  of  the  cross  —  as  if  we  needed  that  —  but 
through  the  cross  and  beyond  it  Easter  did  come,  and  the  resurrection! 

At  the  Easter  sunrise  service,  in  the  middle  of  the  cantata,  I  said  almost 
aloud,  "She's  here!" 

She  was. 

I  can  hear  her  saying  it  now,  "It's  all  right  Dad."    And  it  is  .  .  . 
sometimes. 

Life  goes  on.    The  birds  still  sing. 

We  laugh.    We  cry.    We  love.    We  die.    We  hope. 

God  is  good,  though  life  is  tough. 

We  hope  to  see  Mary  Beth  again  someday,  in  that  new  life  with  God. 

"And  he  will  wipe  away  every  tear."  .  .  .  "No  more  sorrow  or  sadness." 

For  we're  going  ...  to  be  with  God!     D 


1 


6-1-72   MESSENGER     7 


Report  and  recommendations  on 

THEOLOGICAL 

SEMINARY 


Among  focal  concerns  to  come  before  the  June  27  —  July 
2  Annual  Conference  is  the  future  of  Bethany  Theological 
Seminary,  the  Church  of  the  Brethren's  single  graduate 
school  of  theology  located  at  Oak  Brook,  Illinois. 

Because  of  widespread  interest  in  and  timeliness  of  the 
report  issued  by  the  Conference-appointed  study  committee, 
Messenger  here  publishes  the  findings  in  their  entirety.  In 
essence  the  1972  report  offers  an  overview  and  guidelines 
out  of  which  new  developments  and  relationsfiips  for  Beth- 
any Seminary  may  be  evolved. 

Other  articles  on  needs  and  patterns  in  theological  ed- 
ucation follow  on  pages  11,  15,  17,  and  20. 


In  making  this  report  the  committee  appointed  in  1970  to 
study  the  future  of  Bethany  Theological  Seminary  brings  its 
task  to  completion.  The  report  made  to  the  1971  Annual 
Conference  was  an  interim  report,  and  the  committee  expresses 
appreciation  for  the  grant  of  an  additional  year  of  study.  The 
year  has  not  only  given  the  committee  further  time  for  reflec- 
tion on  its  assignment,  but  it  has  also  enabled  the  committee 
to  observe  certain  dynamics  at  work  in  theological  education 
which  helped  {xjint  the  way  to  the  proposals  which  it  is  now 
ready  to  make. 

The  committee  met  twice  during  the  year,  once  on  October 
27-28  on  the  Bethany  campus,  part  of  the  time  jointly  with 
the  board  of  directors,  and  again  on  February  21-22  at  Dayton, 
Ohio.  In  all  of  its  deliberation  the  committee  has  enjoyed  the 
assistance  and  guidance  of  many  people,  especially  that  given 
by  President  Robinson. 

Reaffirmation  of  the  1971     Report 

The  committee  reaffirms  the  positions  it  took  in  the  1971  re- 
port: 

( 1 )  The  church  needs  faithful  and  creative  leadership 
trained  at  the  graduate  theological  level; 

(2)  Economic  pressure  on  seminaries  still  exists,  and  there- 
fore mergers,  affiliations,  and  other  forms  of  coopieration  will 
continue  to  be  imperative; 

( 3 )  Premature  decisions  and  inadequate  long-range  strat- 
egy should  not  be  precipitated  by  the  financial  crisis; 

(4)  The  pressure  of  fiscal  problems  has  had  the  value  of 
encouraging  extensive  evaluation,  an  establishment  of  priorities, 
a  search  for  more  adequate  models,  and  an  identification  of  a 
direction  for  the  future. 

(5)  Although  innovation  and  experimentation  in  theologi- 
cal education  continue,  the  responsibility  to  clarify  the  gospel 


through  renewed  ministry  and  a  renewed  church  remains. 

The  Church  of  the  Brethren,  though  small,  must  have  a 
well-trained  ministry.  The  contribution  and  influence  of  Beth- 
any Theological  Seminary  to  the  denomination  in  education, 
research,  and  insight  in  helping  the  church  to  understand  itself 
have  been  invaluable.  The  curriculum  is  innovative  and  cre- 
ative; the  faculty  are  held  in  high  regard  in  theological  educa- 
tional circles. 

Although  Bethany  Theological  Seminary  still  has  a  financial 
problem  (see  1971  [report],  Article  I,  A  and  B  for  more  de- 
tailed information),  the  debt  retirement  is  progressing  on 
schedule,  and  operating  expenses  for  1971-1972  are  estimated 
to  be  less  than  budgeted.  The  projected  budgeted  income  for 
1972-1973  of  $391,625  is  only  shghtly  more  than  the  adopted 
budget  for  1971-1972  of  $372,650.  The  spending  budget  for 
1972-1973  of  $444,075  is  less  than  that  for  1971-1972.  Con- 
tinued income  from  the  general  church  of  $165,000  and  a 
General  Board  grant  of  $55,000  to  help  cover  the  indebtedness 
have  been  received. 

The  Challenge  Offering,  in  response  to  an  amendment  to 
the  1971  report,  has  been  heartening.  As  of  January  20,  342 
congregations,  nearly  one  out  of  three,  had  contributed  a  total 
of  $51,229.  The  churches  should  be  commended  for  this 
gratifying  evidence  of  support  of  an  interest  in  Bethany  The- 
ological Seminary.  However,  the  strategy  of  special  offerings 
does  not  assure  the  ongoing  program  or  the  long-range  future 
of  the  seminary. 

The  trends  in  theological  education  identified  in  Article 
II  of  the  1971  report  remain  much  the  same. 

For  these  reasons  —  the  fiscal  situation  and  the  growing 
trends  in  theological  education  — and  the  added  fact  that  the 
supply  of  trained  ministers  in  the  Brotherhood  has  caught  up 
with  the  demand,  the  committee  has  concluded  that  some  form 
of  affiliation  with  one  or  more  other  seminaries  is  necessary 
in  order  that  Bethany  may  be  viable,  fiscally  and  educationally. 
It  has  been  informed  that  appropriate  explorations  in  line  with 
this  conviction  have  already  been  pursued. 

Criteria  for  Future  Developments 

In  any  decision-making  about  the  future  of  Bethany  Theologi- 
cal Seminary,  certain  kinds  of  criteria  should  guide  the  process: 

1.  As  to  function.  The  seminary  must  be  functional  in 
meeting  the  future  needs  of  the  Church  of  the  Brethren  for 
a  trained  leadership  and  a  broader  theological  understanding 
among  its  members.  However,  the  committee  is  of  the  opinion 
that  responsibility  for  career  recruitment,  that  is,  for  the  var- 
ious forms  of  ministry,  lies  largely  with  the  home  and  the  con- 
gregation. Possibilities  for  additional  students  seem  to  lie  in 
continuing  education  and  lay  education. 

2.  As  to  educational  quality.  Bethany's  educational  pro- 
gram is  outstanding  in  quality,  not  only  by  the  judgment  of 
this  committee,  but  also  by  the  evaluations  of  accrediting 
agencies  and  neighboring  theological  schools.  For  example, 
eighty-six  students  were  attracted  from  other  schools  for  at  least 
one  course  on  Bethany's  campus  in  the  winter  quarter  this  year. 
This  high  quality  of  theological  education  must  be  main- 
tained. This  means  that  strong  faculty,  adequate  instructional 


and  library  budget,  and  a  continuing  innovative  and  creative 
program  should  be  guaranteed  in  future  directions. 

3.  As  to  financial  viability.  While  financial  considerations 
should  not  be  the  sole  or  major  concern  in  deciding  the  future 
of  Bethany,  whatever  decision  is  made  must  point  to  financial 
viability.  The  already  above  average  costs  of  operating  Beth- 
any compared  with  other  seminaries,  the  future  projections  of 
rising  costs  in  theological  education,  inflation,  and  the  limited 
resources  available  to  Bethany  indicate  that  it  would  not  be 
good  stewardship  for  the  Brethren  to  maintain  a  seminary 
wholly  independent  of  affiliation  with  others.  It  is  estimated 
that  in  the  future  it  will  be  very  difficult  to  operate  a  school 
on  an  institutional  basis  with  a  student  body  of  less  than  three 
hundred.  The  Seminary  cannot  rely  on  special  offerings  in- 
definitely to  make  up  operating  deficits. 

4.  As  to  institutional  identity  in  an  ecumenical  context.  In 
the  future  of  Bethany  the  tradition  of  the  Church  of  the  Breth- 
ren must  continue  to  be  strongly  maintained.  The  history, 
heritage,  teachings,  identity  and  practices  of  the  Brethren  must 
not  be  lost  in  any  affiliation  with  schools  of  different  traditions, 
as  they  would  not  be  expected  to  sacrifice  theirs.  Models  of 
how  best  to  maintain  denominational  uniqueness  in  any  future 
affiliation  should  be  carefully  developed  to  insure  that  differing 
traditions  meet  from  positions  of  distinctness  for  the  purpose 
of  understanding  rather  than  maintaining  parochialism.  Not 
only  should  identity  be  maintained,  but  the  future  of  Bethany 
should  guarantee  even  more  exposure  to  other  traditions.  This 
is  important  not  only  for  the  enrichment  of  the  Brethren  tra- 
dition by  constant  comparison  and  self-examination,  but  also 
as  a  means  of  witness  to  other  traditions.  Theological  education 
in  the  Church  of  the  Brethren  should  have  as  easy  access  to 
traditions  different  from  our  own  as  to  those  like  our  own. 

In  any  developing  affiliations  or  centers  for  theological  edu- 
cation a  degree  of  separateness  will  need  to  be  maintained. 
Bethany  will  need  to  determine  what  faculty  positions  would 
be  essential  in  order  to  accomplish  this,  what  courses  need  to 
be  offered,  and  what  corporate  experiences  should  be  provided. 

In  addition  to  these  criteria,  two  others  commend  them- 
selves as  important,  though  perhaps  not  as  essential.  One  is 
access  to  both  a  metropolitan  and  a  rural  setting,  since  theo- 
logical education  is  moving  to  more  concurrent  supervised 
field  education.  The  Brethren  will  need  to  train  leaders  for 
urban,  suburban,  and  rural  ministries.  The  other  is  access  to 
a  university  and  other  professional  schools.  In  such  proximity 
the  educational  process  could  be  enriched  by  interdisciplinary 
studies  between  theology,  medicine,  law,  social  work,  political 
science,  psychology,  education,  ecology,  etc.  Such  a  setting 
would  also  make  studies  in  theology  available  to  students  whose 
primary  interest  may  be  in  another  field,  but  who  may  want 
to  receive  some  training  for  part-time  or  lay  ministry. 

Institutional  Development 

Changing  patterns  of  institutional  support,  a  maturing  ecumen- 
ism, an  increasing  emphasis  on  educational  mix,  along  with 
changing  understandings  of  training  for  the  ministries  of  the 
church,  make  it  imperative  that  Brethren  not  only  be  aware  of 
new  models  in  theological  education  but  be   instrumental  in 


6-1-72   MESSENGER     9 


defining  and  shaping  those  models.  Bethany  is  to  be  com- 
mended for  the  leadership  it  has  taken  in  bringing  about  co- 
operation among  Chicagoland  theological  schools.  This  co- 
operation, most  notably  in  the  form  of  Chicago  Cluster  of 
Theological  Schools  (CCTS),  has  mutually  enriched  the  educa- 
tional offerings  of  those  participating. 

The  cluster  concept  and  Bethany's  shared  life  with  North- 
ern Baptist  Theological  Seminary  in  the  last  few  years  suggest 
models  that  should  be  developed.  There  are  many  other  mod- 
els. It  appears  that  the  most  viable  one  and  the  one  that  pro- 
ceeds naturally  from  a  developmental  style  already  begun  is 
a  center  for  theological  education.  This  model  sees  several 
schools,  each  maintaining  its  own  institutional  identity  and 
denominational  affiliation,  operating  with  a  common  adminis- 
tration and  on  a  common  campus.  This  model  does  most 
to  answer  pressing  financial  concerns  while  at  the  same  time 
offering  genuine  excitement  for  educational  enrichment.  Re- 
liable studies  indicate  that  these  centers  are  financially  and 
educationally  viable. 

It  is  important  that  the  Brethren  realize  that  they  are  in  a 
position  to  move  toward  such  a  model  from  a  standpoint  of 
strength  rather  than  from  simply  economic  expediency.  Sever- 
al things  make  this  possible.  The  response  of  the  Brotherhood 
through  individual  giving  and  support  of  the  General  Board 
have  done  much  to  relieve  immediate  financial  pressures.  Fur- 
thermore, Bethany  has  developed  a  faculty  and  an  educational 
stance  that  make  it  very  attractive  to  other  institutions  who 
are  anxious  to  work  toward  a  "center"  concept.  Bethany  stands 
in  the  unique  position  of  being  able  to  relate  to  a  group  of 
seminaries  that  represent  a  broad  range  of  theological  and 
educational  perspectives.  Not  to  exercise  its  uniqueness  in 
selecting  partners  for  long-range  cooperation  would  be  a  loss. 

The  committee  therefore  recommends  that  Bethany  con- 
tinue to  explore  and  develop  areas  of  close  cooperation  with 
other  institutions  looking  toward  increased  use  of  shared  fac- 
ulty, staff  and  physical  facilities  in  a  theological  center  on  the 
Oak  Brook  campus  or  at  another  location.  It  is  clear  to  the 
committee  that  such  direction  will  mean  the  reduction  of 
Bethany  faculty  and  staff  and  investment  in  physical  plant. 
This  is  the  painful  part  of  what  is  necessary  to  bring  Brethren 
investment  in  theological  education  to  a  level  more  commen- 
surate with  denominational  size  and  resources.  The  committee 
is  aware  that  closer  affiliation  with  Northern  Baptist  only  is 
not  a  long  range  answer  to  the  problems  and  possibilities  of 
theological  education  in  the  future,  but  it  is  a  logical  step 
toward  the  development  of  a  viable  center. 

Relationship  to  General  Board 

Bethany  is  one  of  the  two  agencies  of  the  church  which  are 
creatures  of  and  directly  responsible  to  the  Annual  Confer- 
ence, the  other  being  the  General  Board.  Each  is  formally  in- 
dependent of  the  other,  although  a  strong  mutuality  of  concern 
between  them  is  a  practical  necessity.  The  history  of  both  is 
a  record  of  balanced  responsibilities  and  common  dedication. 
One  of  the  remarkable  chapters  of  this  relationship  covers  the 
financial  encouragement  which  the  board  has  given  the  Semi- 


nary in  the  relocation  of  the  campus  and  in  the  course  of  the 
present  financial  crisis. 

The  committee  recommends,  therefore,  that  the  accord 
between  the  seminary  and  the  General  Board  be  permanently 
formalized  in  several  ways,  strengthening  existing  arrange- 
ments in  one  way  and  breaking  new  ground  in  others. 

First  of  all,  the  committee  recommends  the  continued  sup- 
port of  the  current  operations  of  the  seminary  through  the 
budget  of  the  General  Board.  Although  the  limit  of  this  sup- 
port from  time  to  time  has  been  subject  to  practical  restraints, 
the  committee  nevertheless  conceives  of  support  by  this  means 
as  the  most  feasible  measure  of  keeping  the  Seminary  viable. 
To  have  the  two  major  agencies  of  the  general  church  compet- 
ing for  the  contributed  dollar  would  lead  to  serious  friction 
and  misunderstanding,  perhaps  even  jeopardy  to  the  existence 
of  the  Seminary. 

However,  the  committee  believes  the  seminary  should  join 
more  forthrightly  in  the  total  fund-raising  effort  for  support 
of  Brotherhood  ministries,  particularly  as  such  a  program 
would  help  liquidate  the  capital  indebtedness  of  the  seminary 
and  help  finance  any  major  adaptation  of  the  seminary  to  a 
new  institutional  situation.  A  joint  effort  of  this  sort  would 
imply    complementary    programming    and    use    of    personnel. 

At  an  even  deeper  level  the  committee  sees  the  need  for 
coordinating  the  educational  programs  of  the  seminary  and 
the  General  Board.  Within  the  momentum  of  theological  edu- 
cation at  the  present  time,  carrying  the  church  into  promising 
areas  of  lay  and  continuing  education,  more  informal  and  less 
structured  patterns  of  education,  less  confinement  to  the  cam- 
pus and  the  classroom,  the  seminary  and  the  General  Board 
should  share  in  a  common  program  of  education.  Members 
of  the  seminary  faculty  could  be  redeployed  partially  or  wholly 
into  General  Board  staff  appointments,  with  the  educational 
budget  of  the  General  Board  assuming  the  appropriate  share 
of  financial  responsibility.  Such  a  joint  venture  should  be  un- 
dertaken with  a  view  to  strengthening  and  disseminating  the 
educational  effectiveness  of  the  church  as  a  whole.  It  would 
require  negotiating  between  the  seminary  and  the  General 
Board  to  determine  the  contractual  terms  in  each  instance  of 
redeployment. 

Recommendations  of  the  sort  just  described  will  require 
close  personal  liaison  between  the  seminary  administration  and 
the  General  Board  staff.  The  committee  therefore  recommends 
further  that  there  be  limited  reciprocal  membership  between 
these  bodies.  The  general  secretary  and  the  executive  of  the 
Parish  Ministries  Commission  might  well  be  ex  officio  mem- 
bers without  vote  of  the  Bethany  board  of  directors.  Equally 
the  president  of  the  Seminary  and  the  dean  might  be  members 
ex  officio  without  vote  of  the  General  Board.  In  order  to  pre- 
serve the  integrity  of  each,  the  delegates  from  one  body  would 
join  the  deliberations  of  the  other  from  the  perspective  of  the 
body  he  represents,  but  would  always  respect  the  peculiar 
mission  and  the  special  interests  of  the  body  which  he  joins. 


The  Committee:  Edward  K.  Ziegler,  Chairman;  Morley  J. 
Mays;  Ronald  K.  Morgan;  M.  Andrew  Murray;  and  Glee  Yoder 


10      MESSENGER    6-1-72 


BETHANY:  PLACE  OF  LEARNING, 
CENTER  OF  MISSION 


What  do  you  regard  to  be  Bethany 
Seminary's  sense  of  purpose,  the 
fundamental  objectives  it  seeks  to 
achieve? 

Bethany  is  to  be  a  place  of  learning 
and  a  center  for  mission,  according  to 
the  Articles  of  Association  of  1920,  since 
reaffirmed  with  only  slight  editorial 
changes.   Bethany  is  to  equip  pastors 
and  other  leaders  for  set-apart  ministries 
in  the  church.    It  is  to  educate  persons 
for  services  in  such  institutions  as  "are 
established  for  the  promotion  of  the 
social  welfare  of  mankind  in  the  name 
and  spirit  of  the  Christian  faith."    It  is 
to  pursue  scholarly  research. 

Further,  Bethany  is  to  proceed  in 
"harmony  with  the  principles  and  prac- 
tices of  the  Church  of  the  Brethren," 
and  "to  affiliate  with  other  schools, 
colleges,  universities,  organizations,  in- 
stitutions, and  movements  in  the  fulfill- 
ment of  these  educational  aims  and 
purposes." 


In  sum,  the  Bethany  of  today  lives  out 
of  the  same  breadth  of  purpose  which 
was  featured  by  the  founding  fathers. 

Are  there  tasks  or  expectations  im- 
posed by  the  church  upon  the  sem- 
inary which  stand  in  the  way  of 
creative  theological  education? 

The  church  has  tended  to  single  out 
the  training  of  pastors  as  Bethany's  most 
essential  purpose.    This  expectation  is 
understandable.    And  this  concern  does 
not  necessarily  stand  in  the  way  of 
creative  theological  education.    At  times, 
though,  it  may  come  through  as  a  more 
narrow  expectation  than  the  inclusive 
vision  of  the  founding  fathers. 

We  hear  the  question,  "How  many 
graduates  went  into  the  pastorate?"  far 
more  than  others,  such  as,  "How  many 
persons  found  their  faith  strengthened  at 
Bethany  for  an  enlightened  ministry  they 
share  with  all  laity?"  or  "How  many 
participated  in  significant  research  as 


part  of  a  stewardship  of  dedicated 
minds?" 

Bethany's  strong  commitment  to  the 
preparation  of  pastors  is  clearly  reflected 
in  the  curriculum,  and  in  the  extensive 
involvement  of  faculty  in  the  life  of 
congregations  throughout  the  Brother- 
hood.   But  if  the  decisions  of  persons  to 
serve  as  pastors  were  ever  to  be  forced 
rather  than  encouraged,  this  would  vio- 
late Brethren  convictions  about  volun- 
tarism in  matters  of  faith  and  calling, 
and  would  exclude  from  our  community 
many  promising  candidates  for  the 
ministry. 

What  changes  in  teaching  and  learn- 
ing, what  shift  in  dynamics  have 
marked  Bethany  over  the  last  decade? 

The  curriculum  style  at  Bethany  is 
shaped  by  convictions  which  have  clear 
points  of  continuity  with  the  school's 
earliest  beginning:  the  centrality  and 
authority  of  the  scriptures;  an  educational 


61-72    MESSENGER      IT 


program  which  aspires  to  a  life  of 
obedient  discipleship  engaging  the  whole 
person  —  mind,  heart,  and  will;  practical 
down-to-earth  provisions  for  learning  in 
actual  field  situations;  a  community  of 
learning  that  is  at  the  same  time  a 
community  of  faith,  a  community  called 
into  being  and  renewed  in  relation  to  the 
"living  Word";  prayer  and  worship  which 
signal  an  awareness  that  while  we  may 
sow  the  seed,  cultivate,  and  water  the 
ground,  it  is  God  alone  who  gives  the 
increase. 

These  overarching  convictions  allow 
for  varied  curriculum  structures  and 
patterns  of  teaching.    For  example,  when 
I  was  a  student  at  Bethany  (1949-50), 
all  the  classes  met  from  7  a.m.  to  noon 
on  Tuesday  through  Friday.    This  no 
longer  is  the  case.   The  contexts  of 
learning  are  increasingly  varied,  less 
formalized,  and  far  less  rigidly  scheduled. 
Classes,  coUoquia,  and  special  tutorials 
—  some  of  short  and  others  of  longer 


by  modeling  and  facilitating  the  teaching 
function  in  the  group.   The  teacher 
teaches  through  expertise  and  knowledge, 
but  also  through  sharing  as  a  person  with 
strengths  and  weaknesses,  with  hurts  and 
hopes,  with  confidences  and  fears.   The 
teacher  teaches  by  voluntarily  investing 
his  vulnerabilities  as  well  as  his  victories 
in  the  whole  collegial  process  of  learning, 
with  stress  upon  the  development  of  the 
total  person. 

Do  you  see  any  direct  payofF  of  these 
adaptations  in  the  hfe  of  the  church 
at  large:  Has  innovation  in  theologi- 
cal education  at  Bethany  contributed 
to  a  wider  renewal  of  the 
denomination? 

Adaptation  and  innovations  in  the 
seminary  community  surely  have  had  a 
wider  impact  upon  the  church,  just  as 
movement  within  the  church  at  large  has 


duration  —  gather  around  particular 
concerns  and  objectives.   They  meet  for 
one  hour,  one  and  a  half  hours,  three  or 
more  hours  at  a  time,  during  the  day  or 
at  night  on  any  day  of  the  week  —  with 
even  a  few  weekend  intensives. 

As  part  of  a  much  more  fluid  pattern 
of  scheduling  and  grouping,  there  is 
developing  at  Bethany  a  collegial  style  of 
education.   Teaching  and  learning  roles 
are  dynamic  and  interchangeable.    While 
certain  responsibilities  and  initiatives 
clearly  remain  with  the  faculty,  students 
more  readily  become  teachers  to  one 
another  in  ways  that  often  instruct  the 
instructor  as  well.   The  teacher  teaches 


had  uf)on  the  seminary. 

Specifically,  there  are  evidences  that 
the  larger  church  has  been  experiencing 
renewal  around  such  life-shaping  under- 
standings as  these: 

1.  The  community  as  a  whole  is  a 
teacher  —  teaching  through  its  entire  life 
of  prayer  and  worship,  of  study  and 
fellowship,  of  witness  and  celebration,  of 
care  for  persons  and  commitment  to  the 
formation  of  community  patterns  that 
are  health  giving  rather  than  destructive 
of  life. 

2.  Personal  and  social  transformation 
belong  together,  where  conversion  to 
Christ  means  regard  for  the  neighbor  and 


his  total  well-being  in  the  everyday 
context  of  life. 

3.  Set-apart  ministries  are  expressions 
of,  and  are  called  to  nurture,  the  shared 
ministry  of  all  believers,  the  whole  body 
drawing  strength  from  its  diverse  gifts.     , 

4.  Joyous  celebration,  gratitude  for 
Christ's  love  on  our  behalf,  a  zest  for 
life  —  signals  of  God's  good  creation  — 
are  not  exclusive  of  identification  with 
those  who  have  little  to  celebrate  or  be 
grateful  for,  who  know  bone-grinding 
despair,  who  need  a  "gospel"  that  wit- 
nesses to  their  bodies  as  well  as  to  their 
souls. 

5.  The  spiritual  growth  of  individuals 
and  small  groups  not  only  presupposes  a 
sensitive  openness  to  present-day  experi- 
ences, but  also  requires  the  open  doors 
and  windows  of  the  scriptures  through 
which  the  fresh  air  of  the  Spirit  of  Christ 
in  every  age  invigorates  and  turns  per- 
sons outward  in  a  life  of  witness  and 
service. 

These  evidences  are  discernible  at  the 
seminary,  but  are  surely  equally  present 
in  the  life  of  the  church  at  large.   They 
are  vital  signs  of  the  wider  renewal  of 
the  denomination. 

On  the  national  scene  it  sometimes  is 
charged  that  a  high  percentage  of 
young  men  in  seminaries  the  last  few 
vears  have  been  there  because  of  the 
\'ietnam  war.  From  Bethany's  experi- 
ence, is  there  any  way  of  evaluating 
that  contention? 

It  is  difficult.    Likely,  some  young  men 
have  enrolled  in  Bethany  with  avoidance 
of  the  draft  as  a  motivation.   I  doubt 
that  the  number  has  been  large,  judging 
from  the  still  fairly  high  percentage  of 
those  entering  who  go  on  to  graduation. 
And  the  many  curricular  expectations  — 
academic,  p)ersonal/ spiritual,  and  voca- 
tional —  soon  serve  to  precipitate  a 
decision  about  continuing  at  Bethany. 
Only  a  broader  set  of  motivations  than 
simply  avoiding  the  draft  will  long 
sustain  a  student  in  the  rigors  and  invest- 
ments required  by  the  program. 

How  do  vou  characterize  recent  stu- 
dent bodies  in  contrast  to  earlier 
groups,  in  terms  of  seriousness,  co- 


12     MESSENGER    61-72 


operativeness,  social  concern,  and 
commitment  to  the  church? 


Generalizations  about  changing  stu- 
dent bodies  are  always  simply  that  — 
generalizations!    At  best,  they  approxi- 
mate prevailing  moods  and  disposition  at 
given  times.  I  would  say  that  today's 
students  are  academically  and  profession- 
ally quite  serious.   There  is  more  cen- 
teredness  with  enthusiastic  investment  of 
time,  energy,  and  study.   There  is  less 
proliferation  through  the  variety  of  off- 
campus  causes  that  marked  earlier  years. 
It  would  be  too  extreme  to  say  that 
students  are  no  longer  socially  con- 
cerned.  They  are!   But  that  concern 
seems  somewhat  more  focused,  and  is 
channeled  more  comfortably  through  es- 
tablished agencies  and  structures  includ- 
ing the  church.   There  also  seems  to  be 
an  even  clearer  disposition  to  approach 
the  social  dimensions  of  the  gospel  from 
their  roots  in  the  depth  of  a  vital, 
evangelical   faith. 

Students  today  are  neither  more  nor 
less  dedicated  than  those  of  earlier 
times.    However,  forms  of  dedication 
vary  somewhat  as  student  generations 
change.    Currently  there  seems  to  be  less 
questioning  of  church  structures,  al- 
though the  passion  to  see  the  church 
embody  its  own  ideals  remains  high. 
We  still  admit  a  larger  percentage  of 
students  who  have  not  yet  decided  to  be 
pastors,  but  one  detects  a  growing  co- 
operativeness  with  the  institution  and 
willingness  to  entertain  the  prospect  of 
some  form  of  church  vocation,  including 
the  pastorate. 

Where  does  the  basic  responsiveness 
and  responsibility  of  theological  ed- 
ucation rest:  with  academia  or  with 
the  believing  community  which 
sponsors  it? 

Theological  education  quite  clearly 
roots  in  the  believing  community.   Other- 
wise, one  has  form  without  content, 
structure  without  life.   At  its  best,  the 
theological  school  is  itself  an  extension 
of  faith  and  commitment,  drawing  vital- 
ity from  believers  wherever  they  gather 
for  worship  and  work,  for  study  and 
action,  for  celebration  and  witness. 


Every  denomination  has  multiple  areas 
of  need  for  theological  education:  the 
ordained  ministry,  teachers,  deacons, 
visitors,  evangelists,  laity,  and  clergy  in 
pursuit  of  advanced  studies  in  theology, 
continuing  education  of  those  in  set- 
apart  ministries,  and  research  and  writ- 
ing on  every  facet  of  the  life  and  mission 
of  the  church. 

Thus  as  a  community  of  learning, 
Bethany  is  closely  related  to  other  insti- 
tutions of  higher  education  for  mutual 
challenge  and  enrichment.   Important 
levels  of  responsiveness  and  responsibility 
of  theological  education  are  from  the 
side  of  academia  as  well  as  the  believing 
community  which  sponsors  it.   But  how 
can  a  community  of  belief  at  the  same 
time  be  committed  to  open  inquiry. 

Admittedly,  this  at  times  sets  up  a 
tension  and  theological  education  has  not 
always  faced  this  very  creatively.   But 
by  and  large,  theological  schools  and  the 
supporting  denominations  are  stronger 
when  they  maintain  a  close  working 
relationship  between  vital  belief  and 
disciplined,  nondefensive  study. 

If  open  inquiry  and  disciplined  study 
are  so  important,  would  there  not  be 
strong  merit  in  tying  into  a  university 
program  in  rebgion  and  letting  the 
denominational  seminary  be  a  fellow- 
ship group  or  residential  community 
located  in  proximity  to  the  university? 

There  is  no  simple  answer  to  this 
question.    One  can  imagine  a  creative 
tension  being  maintained  in  a  variety  of 
settings  between  open  inquiry  and 
definite,  firmly  held  beliefs.    But  uni- 
versities have  their  own  struggles  to  be 
communities  of  free,  disciplined  study. 
A  residential  fellowship  group  to  pre- 
serve denominational  concerns  and  be- 
liefs in  such  a  setting  could  easily  find 
itself  on  the  periphery,  without  a  strong 
foothold  within  the  educational  system 
itself  from  which  to  work  at  the  dynamic 
interplay  between  faith  and  study.    On 
the  other  hand,  such  a  university  context 
would  likely  keep  in  check  any  tendency 
toward   repressive  denominational 
dogma. 

What  response  do  you  offer  those 
who  feel  the  seminary  should  forego 


many  of  its  present  offerings  and 
center  in  on  a  specific  task  —  say,  the 
training  of  pastors  and  evangebsts,  a 
trade  school  approach?  Might  we  get 
on  with  the  job  more  directly? 

Those  who  argue  this  way  are  wrong! 
At  least  they  are  if  they  mean  that  basic 
study  of  Bible,  church  history,  and  the- 
ology are  unimportant  in  the  whole 
educational  program.    A  narrow  trade 
school  approach  is  not  faithful  to  the 
full  orbed  vision  of  Bethany's  purpose. 
Nor  will  it  actually  produce  the  desired 
results  —  men  and  women  who  not  only 
had  certain  functional  skills,  but  are 
deeply  informed  by  the  scriptures,  and 
by  the  witness  to  the  faith  throughout  the 
centuries. 

This  is  not  to  defend  all  present  cur- 
riculum procedures.    Improvements  can 
be  made.  There  may  be  ways  to  get  on 
with  the  job  more  directly,  especially  to 
relate  theological  students  much  more 
vitally  to  the  very  worshiping,  witnessing 
congregations  they  are  preparing  to 
serve.    And  curriculum  planning  can 
proceed  with  far  greater  care  from  the 
side  of  actual  functional  skills,  personal/ 
spiritual  qualities,  as  well  as  understand- 
ings needed  for  effective  ministry. 

The  desire  to  restructure  the  theologi- 
cal curriculum  along  these  lines  —  from 
the  side  of  the  actual  practice  of  min- 
istry —  is  what  lies  behind  current  ex- 
ploration about  advanced  Doctor  of  Min- 
istry (D.Min.)  degree  programs,  cur- 
rently being  projected  by  a  growing  num- 
ber of  schools.    Such  programs  are  not 
meant  to  rival  Doctor  of  Philosophy 
(Ph.D.),  curricula,  and  rightly 
so  since  there  seems  already  to  be  quite 
oversupply  of  doctoral  candidates  in 
religion  preparing  for  college  and  uni- 
versity teaching.   Doctor  of  Ministry  pro- 
grams will  normally  be  at  least  four 
years  in  length,  and  will  feature  many 
off-campus  learning  contexts,  where  the 
student  is  already  engaging  in  ministry 
in  developing  knowledge  and  skills  along 
the  way. 

Of  what  value  is  clustering,  that  is 
merging  elements  of  program  with 
related  educational  institutions?    Are 
the  advantages  largely  administra- 
tive?  Academic?    Economic? 


6-1-72   MESSENGER     13 


Clustering  has  whatever  values  the 
participating  institutions  intend  that  it 
shall  have.    It  largely  depends  upon  how 
much  separate  autonomy  is  maintained, 
both  legally  and  functionally.   Some 
cluster  arrangements  aim  at  little  more 
than  curriculuar  enrichment  through 
reciprocal  cross  registration,  thus  opening 
many  more  courses  to  students.   They 
also  may  do  such  things  as  coordinate 
calendars,  consolidate  library  holdings, 
offer  some  joint  seminars,  confer  on  new 
faculty  appointments  to  secure  wider 
range  of  expertise.  Where  these  are  the 
things  done  cooperatively,  experience  has 
shown  there  is  very  little  economic  ad- 
vantage.  It  may  even  cost  the  schools 
more!    And  the  gains  are  mainly  from 
the  side  of  enlarged  curricular  resources. 
Sometimes  the  administrative  overload  to 
bring  about  these  things  is  also  high. 

It  is  becoming  clear  that  more  radical 
restructuring  usually  will  be  required, 
at  least  if  economic  advantages  are 
sought  through  cooperative  plans.    Even 
certain  levels  of  shared  curricular  in- 
novation will  not  usually  come  about  as 
long  as  participating  schools  continue  to 
proceed  autonomously,  cooperating  only 
in  fringe  areas. 

A\Tiat  unique  responsibilities  has  a 
denominational  seminary  over  inter- 
denominational schools,  or  secularly 
sponsored  schools  of  religion? 

A  denominational  seminary  is  required 
to  be  especially  responsive  to  the  needs 
and  expectations  of  the  believing  com- 
munity sponsoring  it.    For  the  sake  of 
that  same  supporting  constituency,  it  is 
essential  that  the  theological  school  be 
given  freedom  to  fulfill  its  institutional 
mandate  without  undue  restrictions. 
There  should  be  adequate  constituent 
representation  on  the  governing  board,  to 
establish  basic  policy  and  review  program 
in  light  of  school  purposes  rather  than 
dictate  specific  objectives  or  procedures. 

The  supporting  denomination  has 
every  right  to  expect  its  theological 
school  to  exert  responsible  leadership  in 
shaping  theological  trends,  life-styles 
tested  by  scripture,  and  patterns  of  min- 
istry.   But  this  freedom  is  bounded  by 
accountability  to  the  larger  church  for 
the  adequacy  of  the  program  to  meet 


changing  needs  with  a  wise  stewardship 
of  resources. 

Does  a  seminary  tend  to  disdain 
religious  life?  If  so,  how  can  it  suc- 
cessfully recruit  or  train  workers  to 
enter  into  the  stream  of  the  estab- 
lished church? 

If  the  seminary  were  to  disdain  reli- 
gious life,  it  obviously  would  be  neglect- 
ing an  area  of  essential  growth  of  all 
church  workers.    But  an  institution's 
unwillingness  to  impwse  patterns  of  belief 
or  worship  on  its  students  is  not  the  same 
as  disdain  or  unconcern.    Bethany 
reflects  the  Brethren  tradition  of  vol- 
untarism in  this  area.   For  this  reason, 
attendance  at  chapel  is  not  required, 
even  though  it  is  encouraged  by  carefully 
planned  services  and  regular  faculty/ 
administrative  commitments  to  the 
centrality  of  prayer  and  worship.   At 
times,  actual  classes  in  spiritual  develop- 
ment are  offered.   Spontaneous  groupings 
for  mutual  edification,  study,  and  reflec- 
tion are  encouraged.    Of  course,  styles  of 
public  prayer  and  worship  change  with 
the  student  generations.    At  the  moment, 
there  is  clear  preference  for  more  in- 
formal patterns,  often  with  personal 
testimonies  as  a  dominant  feature.    If 
anything,  concern  for  the  development 
of  a  vital  spiritual  life  is  on  the  upswing 
among  present  students,  and  this  trend 
is  heartily  encouraged  by  the  faculty  and 
administration. 

To  what  extent  does  the  seminary 
consciously  style  itself  in  a  dogmatic/ 
prophetic  role?    How  objective  or 
open  are  its  teachings  if  it  becomes 
highly  partisan  in  its  outlook? 

One  needs  to  remember  that  the  sem- 
inary community  is  made  up  of  persons 
with  many  different  points  of  view. 
Changing  student  generations  reflect  all 
the  varieties  of  beliefs  and  practices  that 
mark  our  local  congregations.   Nor  are 
faculty  strictly  of  one  mind,  even  though 
there  is  clear  corporate  commitment  to 
institutional  purposes,  to  education  for  a 
vital  ministry,  and  to  Brethren  principles 
and  values. 

Often  current  causes  —  such  as  op- 
position to  the  Vietnamese  war  —  are 


supported  with  "prophetic"  zeal.    So 
zealous  have  been  campus  advocates  in 
the  past  several  years  that  persons  hold- 
ing different   views  on  participation  in 
war  could  have  questioned  whether  the 
community  is  really  objective  or  open  in 
its  stance.   But  in  relation  to  such  an 
issue  —  which  catches  up  strong  faculty/ 
administration  convictions  because  of 
long-standing  Brethren  teachings  on 
peace  —  dialogue  between  different 
partisan  jwsitions  is  encouraged  in  every 
way  pwssible. 

So  too  in  regard  to  other  issues:  styles 
of  ministry,  ecumenical  posture  of  the 
denomination,  basic  Christian  beliefs, 
personal  ethics.  The  seminary  community 
includes  persons  with  firm  convictions 
on  all  these  issues.  Partisans  of  particu- 
lar causes  may  not  feel  that  each  is  al- 
ways given  equal  time.   But  convictions 
are  shared  forcefully,  in  total  curriculum 
content  and  style  as  well  as  by  individ- 
uals and  interest  groupings.    And  the 
ethos  supports  confrontiveness,  chal- 
lenge, and  free  debate  as  persons  meet 
persons  in  openness  to  the  scriptures  and 
the  "mind  of  Christ." 

\Miat  do  vou  regard  to  be  two  or 
three  major  challenges  confronting 
Bethany  Seminar^^  in  the  years 
immediately  ahead? 

Bethany  faces  these  challenges  along 
with  the  denomination  as  a  whole: 

1.  To  maintain  institutional  unity  and 
momentum,  while  encouraging  and  draw- 
ing strength  from  the  spontaneous  and 
even  disruptive  vitalities,  which  express 
the  faithfulness  of  the  whole  Brother- 
hood.  This  includes  looking  at  new  ways 
of  organizing  for  mission  with  other 
Christian   bodies. 

2.  To  meet  the  full  range  of  theologi- 
cal education  needs.    This  requires 
growth  opportunity  at  all  levels  —  lay 
and  professional,  first  degree  and  contin- 
uing education  programs,  those  dispersed 
and  those  more  institutionally  based. 

3.  To  enlist  persons  for  a  life  of  dis- 
cipleship  and  shared  ministry.    This  calls 
for  ways  of  discerning  gifts  in  persons 
for  the  edification  of  all  the  believers, 
and  ways  of  supporting  those  persons  as 
they  receive  leadership  training  and  serve 
the  whole  church  and  its  ministry,    n 


14     MESSENGER    6-1-72 


Conversations  with  students 

THE  BETHANY  THAT  ELUDES 

THE  CATALOG 

by  Linda  Beher 

College  catalogs  almost  never  "tell  the 
whole  story"  about  an  institution.    Beth- 
any Theological  Seminary's  catalog  is  no 
exception.   Photographs  of  men  and 
women  playing  ping-pong,  studying  in 
library  carrels,  or  concentrating  on  a 
tough  question  in  the  classroom  portray 
student  life.    Sincere-sounding  descrip- 
tions of  registration  procedures,  course 
requirements,  and  academic  expectations 
characterize  the  text.    President  Robin- 
son's introductory  message  contains 
references  to  such  concepts  as  community 
and  faith  and  personal  growth. 

Helpful,  even  encouraging,  informa- 
tion, to  be  sure.    But  in  conversations 
with  twenty-five  of  Bethany's  sixty-some 
students  —  bright,  vocal,  genuine  • — 
some  deeper  significance  of  The  Bethany 
Experience  began  to  emerge,  the  one  risk 
that  it  might  be  mistaken  for  develop- 
ment office  P.R.  releases  mitigated  some- 
what by  the  voices  belonging  to  the  Real 
Thing  —  the  students  themselves. 

What,  then,  eludes  the  language  of  the 
catalog? 


From  top.  John  Risden,   "A   lot  to  wrestle 
with";  Ron  Cassidente  (left),  "testing  new  per- 
spectives," and  Marlin  Hoover,  "hounded"; 
Ervin  Huston.  "What  does  it  mean  to  have  a 
theological  education?" 


Directions 

Some  students  are  downright  evange- 
listic about  Bethany.   Their  vocabularies, 
like  the  president's  statement  in  the 
catalog,  include  the  words  "personal 
growth"  and  "community,"  and  these 
students  do  not  hesitate  to  use  those 
words  to  describe  Bethany.  Talk  to  Larry 
Graybill,  and  you'll  sense  some  of  the 
excitement  that  most  —  not  all  —  stu- 
dents share  about  their  school.  "I  wanted 
direction  for  my  life;  Bethany  sets  a  style 
for  relating  to  people  which  hopefully 
could  continue.   I've  had  my  ideas  of  life- 
style challenged  —  by  faculty  and  other 
students.  This  will  affect  me  for  the  rest 
of  my  life."  Right  now  Larry,  a  senior 
from  Manheim,  Pennsylvania,  is  headed 
for  the  pastoral  ministry.    At  Bethany  he 
has  come  to  believe  that  "it  is  important 
for  a  pastor  to  be  able  to  share  his  own 

6-1-72    MESSENGER     15 


doubts  —  not  be  a  strong  man.  That's 
part  of  the  power  of  the  incarnation  — 
God  becoming  weak  like  us.  I  want  to 
remember  that." 

"My  three  quarters  at  Bethany  have 
been  rich  in  many  ways."   Mike  Wayne 
was  graduated  from  MiUikin  University 
in  Decatur,  lihnois,  his  hometown.   "In 
fact,  my  experience  here  has  been  the 
most  revolutionary  and  profound  one 
ever.    I'm  not  well  traveled  —  I've  never 
been  beyond  St.  Louis  —  and  I  lived  at 
home  while  I  was  at  Millikin.   I  would 
come  home  with  my  assignments,  go  to 
my  room,  shut  my  door,  and  study  all 
night.  Here,  there  is  no  shutting  the 
door."   Learning  to  know  people  well, 
Mike  said,  is  where  Bethany  reaches  him. 

Like  a  number  of  students,  Linda 
Johnson  came  to  Bethany  from  a  sister 
institution,  in  her  case,  Manchester 
College.    A  Presbyterian,  she  "got  turned 
on  to  a  different  life-style  at  Manchester. 
I  figured  Bethany  would  be  a  continua- 
tion of  that."  While  in  some  ways  it  has 
not  been  —  "I'm  just  now  getting  into 
classes  that  excite  me  as  much  as  the  ones 
I  took  at  Manchester"  —  Linda  affirmed 
that  she  has  discovered  a  true  interest  in 
people  at  Bethany. 

Middler  Kevin  Keller  would  use  the 
jargon  of  the  young  to  describe  the  kinds 
of  directions  people  like  Linda  and  him- 
self are  discovering.    "The  reason  I  came 
here  was  to  get  myself  together.   The 
genius  of  the  place  is  that  you  can  hardly 
stay  without  undergoing  some  changes." 

Ron  Cassidente  can  tell  you  about 
changes.  A  year  at  the  seminar\',  then 
two  years  in  alternative  service  in 
Chicago,  then  back  to  Oak  Brook 
stretched  Ron's  stay  at  Bethany  to  five 
years.   During  that  time  "I've  seen  my 
perspective  change  about  three  times. 
The  best  thing  about  Bethany  is  that  it 
allows  for  growth  without  demanding 
that  I  become  something  other  than  who 
I  am  at  the  time.  Yet  it  has  been  a  place 
to  support  me  through  some  difficult 
personal  struggles.   And  more  recently, 
Bethany  has  been  a  place  which  supports 
me  as  I  test  out  more  mature  concepts." 

Nearly  all  these  "evangelists"  cite  the 
ongoing  colloquium  as  a  major  impetus 
for  their  excitement.    A  student  in  a 
three-year  program  at  Bethany  would 
participate  in  the  small-group  experience 
of  colloquium  each  quarter,  the  first  year 
talking  about  individual  faith  stance,  the 


second  doing  field  ministry  and  evalua- 
tion, and  the  third  determining  life 
directions.    Participants  receive  academic 
credit.   Ron  Wyrick's  entering  class  broke 
into  three  small  groups  for  colloquium;  a 
faculty  member  sits  with  each  group,  as  a 
participant,  not  a  setter  of  directions. 
Middler  Wyrick  defines  colloquium  as 
"an  effort  to  feel  what  group  process 
means.   And  it's  painful.    I  wasn't  group- 
process  oriented  at  first,  and  it's  painful 
for  me  not  to  have  an  agenda.  You  feel 
pain  when  the  group  doesn't  go  in  the  di- 
rection you  want,  or  when  you  feel  your 
comments  aren't  relevant  to  the  group." 

"Colloquium  is  pretty  wild  in  one 
way,"  reflected  Larry  Graybill.   "Here 
are  ten  persons  and  most  are  "Indian 
chiefs':  it  can  get  to  be  a  power  struggle 
at  times.  Part  of  colloquium  is  perceiv- 
ing your  own  role  in  a  group,  especially 
in  a  group  whose  members  have  similar 
interests  and  concerns.   The  candidness  is 
really  helpful  in  terms  of  seeing  how  you 
come  off  in  the  group  —  whether  you're 
an  initiator  or  an  opinion  giver,  or  a 
sum-upper."   Larry  can  be  candid  even 
with  a  stranger,  characterizing  himself  as 
an  opinion  giver.   Another  senior,  Marlin 
Hoover,  considers  that  kind  of  trust  to 
be  central  to  colloquium. 

For  some  students  colloquium  is  an 
overt  indication  of  the  closeness  of  re- 
lationships, the  community,  they  feel 
exists  at  Bethany.   After  graduation  from 
Juniata  College,  Don  Hoover  spent  two 
years  teaching  mathematics  at  Waka 
School  in  Nigeria.  Now  he's  a  middler  at 
Bethany.   "Community  is  hard  to  articu- 
late: you  expjerience  it,"  is  Don's  way  of 
describing  Bethany.    Other  students  cite 
the  rallying  of  persons  in  crisis  experi- 
ences to  bear  out  the  kind  of  caring  that 
community  implies:  a  spouse's  sister  be- 
ing killed  in  an  automobile  accident;  a 
couple  without  finances  needing  to  make 
a  trip  to  Europe;  a  professor's  chucking 
his  lesson  plan  when  he  sensed  his  class 
needed  to  talk  about  their  feelings  follow- 
ing a  memorial  service  for  a  former 
student.   "No  one  shoves  it  down  your 
throat,"  Don  aflSrmed,  "but  it  is  there." 

At  Bethany,  community  in  a  nearly 
all-male  enclave  seems  genuinely  to 
extend  to  the  few  women  students  on 
campus.   Linda  Gibson,  who  serves  a 
La  Grange,  Illinois,  Presbyterian  con- 
gregation as  director  of  Christian  educa- 
tion while  attending  Bethany  classes, 


declared,  "In  classes  I  don't  find  it  un- 
comfortable.  Once  in  a  while,  you  have 
to  say  "wait  a  minute'  —  but  I  don't  feel 
threatened  at  all.  The  men  seem  to  be 
open  to  listening  to  what  I  have  to  say  if 
I  feel  stepped  on."  And,  despite  the 
ubiquitous  assumption  by  male  students 
that  pastors  are  always  men,  first-year 
seminarian  Shirley  Petracek  concurs: 
"Everyone  takes  you  in  as  a  sister  here." 

Diversities 

"I'm  grateful  that  the  school  is  open 
and  that  I  can  come."   Shirley  Petracek 
came  to  Bethany  last  fall  to  prepare  for 
the  ministry'.    The  McPherson  College 
graduate  takes  her  course  work  quite 
seriously.   "Some  may  feel  that  I  study 
too  much."  But  for  years  she  dreamed  of 
ministerial  training  at  her  denomination's 
only  graduate  school  of  theology,  even 
though  she  enjoyed  her  seven  years' 
teaching  health  and  physical  education  in 
Chicago  schools.   For  Shirley  Bethany  is 
a  place  to  come  when  you're  serious 
about  studying. 

With  degrees  from  William  and  Mary 
and  Virginia  Polytechnic  Institute,  and  a 
year's  experience  in  governmental  plan- 
ning, Cordell  Bowman  might  be  thought 
to  "have  it  made."  But  he's  at  Bethany 
studying  Church  of  the  Brethren  history 
and  concentrating  on  group  life.  "My 
wife  and  I  are  interested  in  establishing  a 
community  based  on  sharing  possessions 
and  income.   We  don't  know  what  kind 
of  ministry^  that  will  lead  to."   For 
Cordell  Bethany  is  a  place  where  he  can 
prepare  for  the  unknown  and  firm  his 
convictions  about  cooperative  living. 

John  Risden  likes  to  "talk  to  the  near- 
est ear"  when  he  reads  or  hears  of  an 
intriguing  new  idea.  "I  want  to  be  able  to 
bounce  it  off  somebody  to  hear  how  it 
sounds  when  I  say  it."   He  chose  Beth- 
any because  he  wants  more  grounding  in 
theolog)'  beyond  where  his  philosophy 
and  religion  degree  took  him  at  Man- 
chester College.   For  John,  Bethany  is  a 
place  to  grapple  with  such  concepts  as 
rationalism,  free  will  vs.  determinism, 
Kierkegaard's  theory  of  paradox. 

"I  have  found  nothing  here  that  has 
shaken  my  faith."  Shirley  can  say  calmly. 
"I  was  converted  when  I  was  eighteen, 
and  my  whole  life  was  changed  drastical- 
ly for  the  better.   I  take  the  Bible  literally; 
I  believe  it  has  application  for  my  life." 

"I  can't  accept  the  amount  of  affluence 


16     MESSENGER    6-1-72 


in  this  area."    Cordell  reflects  the 
concern  of  a  number  of  students  who 
view  with  dismay  the  sleek  and  moneyed 
suburban  location  of  the  seminary.  "The 
surrounding  community  is  so  affluent 
that  the  Brethren  would  be  peculiar  and 
threatening  if  they  lived  an  organic, 
simple  life.   As  it  is,  the  campus  is  not 
threatening.   But  I  feel  that  the  simple 
life  is  the  Brethren  life-style,  and  the 
seminary  is  not  witnessing  to  that." 

John  doesn't  want  to  be  classified  the- 
ologically just  yet:  "T  have  a  lot  of  things 
to  wrestle  with."  But  he  acknowledges 
the  "mi.xture  of  life-styles"  at  Bethany  — 
"most  people  accept  that." 

Disappointments 

"There  are  positive  things  here,"  Al 
Oethinger  reflected.   "But  there  are  also 
things  which  I  criticize  not  for  the  sake 
of  criticism  but  because  Bethany  could  be 
a  stronger  school."  Al  came  to  the  States 
from  his  native  Germany  to  join  Brethren 
Volunteer  Service.   Afterward,  looking 
for  admission  to  a  f>eace  studies  program, 
he  chose  Bethany.   Like  a  minority  of 
students,  Al  reflects  a  somewhat  less- 
than-evangelistic  stance  about  the  sem- 
inary.  "Finding  who  you  are,  your  own 
identity  are  the  concerns  of  students  now. 
There  is  a  floating  to  find  your  identity  — 
but  no  strong  commitment.   Searching  is 
easier  than  committing." 

To  Al's  point  of  view,  even  colloquium 
has  not  demanded  enough:  "Colloquium 
is  too  much  connected  with  theory.   But 
you  can't  separate  life  experiences  from 
a  hard  search"  that  may  have  nothing 
to  do  with  theory.   "Theories  are  pro- 
tective."  TTiere  should  be  a  link,  ac- 
cording to  Al,  which  would  bring  prac- 
tical dialogue  into  the  open.  "I've  had 
some  experiences  where  that  has  hap- 
pened; but  if  it  would  happen  much 
more,  maybe  I  could  be  as  joyful  about 
Bethany  as  some  other  people  are." 
That  link  could  mean  the  intensity  of 
commitments  that  students  are  willing  to 
make  to  chosen  life-styles. 

Ervin  Huston  takes  a  slightly  different 
tack.   "There  has  been  value  in  being 
here,"  he  said  of  his  four  years  at  Beth- 
any.   "I've  experienced  a  deepening  of 
my  own  strength;  my  alternative  service 
in  Vietnam  destroyed  pretty  completely 
who  I  had  been,  and  I'm  not  sure  I'd  be 
in  the  church  if  I  had  not  come  here.   At 
the  same  time,  I  think  a  lot  of  students 


are  unaware  what  it  means  to  have  a 
theological  education. 

"In  four  years  there  has  been  a  change 
in  the  type  of  students  enrolling  here. 
Generally  they  tend  to  be  a  little  less 
aware,  less  concerned  about  the  world; 
a  little  less  willing  to  discuss  the  social 
implications  of  their  faith  with  others; 
a  little  less  open.   They  tend  to  'do  their 
own  thing'  and  not  be  very  supportive  of 
persons  with  whom  they  disagree." 

Erv  expresses  concern  also  for  what  he 
sees  as  a  limited  number  of  options  for 
Brethren  who  want  to  enter  the  ministry 
and  "want  more  than  just  a  college 
education  to  enter  that  ministry  with." 
Along  with  the  present  option  of  a  very 
academic  program,  Erv  would  institute 
alternatives  that  could  be  incorporated 
into  Bethany's  present  structure:  such 
programs  as  lay  education,  a  life-style 
study  center,  or  classes  in  cooperative 
living.   "Basically  here  there  is  a  lot  of 
freedom  for  the  student  who  needs  an 
intellectual  search,"  Erv  affirmed.   "But 
this  may  not  be  possible  if,  for  example, 
you're  poor.    We're  isolated  here  if  we 
don't  have  money.    At  least  in  the  city 
you  can  take  public  transportation." 

Challenges 

"Bethany  has  challenged  me  complete- 
ly where  I  am  at,  to  the  depths  of  who  I 
am;  and  I  have  participated  in  challeng- 
ing others  to  the  depths  of  who  they  are. 
I  have  felt  hounded."   Marlin  Hoover 
emphasized  each  word  carefully.    But  his 
eyes  twinkled  as  he  admitted  that,  howev- 
er "hounded,"  his  three  years  at  Bethany 
have  seemed  "a  pleasant  pursuit." 

Scholarly  challenges  are  no  little  part 
of  Bethany.   Without  exception  students 
expressed  respect  for  faculty  members, 
who  are  regarded  as  friends  and  co- 
learners  rather  than  as  infallible  sources 
of  information.   Ron  Wyrick  asserted, 
"Bible  study  is  the  root  of  Bethany,  and  a 
great  part  of  the  outlook  is  due  to  the 
biblical  men  here.   It's  an  overwhelming 
part  of  the  life  here." 

Students  like  Marlin  point  out,  though, 
that  personal  fulfillment  accompanies 
academic  endeavor  at  all  levels.    "If  all  I 
had  wanted  was  a  graduate  degree,  I 
would  have  gone  to  some  grad  school. 
If  I  had  wanted  only  experience,  I  would 
have  gotten  a  job.   Here,  we  have  ex- 
perience with  formal  reflection.    Bethany 
is  not  a  'head  trip.'  "  Kevin  Keller 


agrees:  "We  have  experiential  learning 
here.   We  don't  just  learn  about  the 
church,  we  experience  it  here." 

Culver,  Indiana,  middler  Larry  Banks 
affirms  Kevin's  and  Marlin's  viewpoint. 
"I  wasn't  satisfied  just  to  go  out  and 
get  a  job.   The  words  'really  caring'  are 
much  more  meaningful.   I've  become 
much  more  conscious  of  people,  and 
people  are  more  conscious  of  me.   That's 
the  spirit  here." 

Ron  Cassidente  observed:  "Learning  to 
reveal  myself  and  to  accept  others  have 
been  my  two  greatest  challenges  here:  To 
be  responsible  for  who  I  am  —  to  witness 
to  that  —  and  then  to  gain  the  tools  to 
help  others  do  the  same  thing." 

On  everyone's  mind  is  the  proposed 
closer  association  with  Northern  Baptist 
Seminary  a  block  or  so  away.   Discussion 
centers  on  what  Bethany  students  regard 
as  the  very  different  educational  styles 
of  the  two  seminaries.   "Closer  ties  with 
Northern  can  be  good  if  the  decision 
makers  ponder  how  it  will  affect  theologi- 
cal education  as  a  whole  and  think  of 
new  ways  to  work  and  witness  together," 
Ron  Cassidente  noted.   He  would  ques- 
tion further  integration  if  based  solely  on 
economic  considerations.   "As  Christians, 
closer  ties  would  be  an  expression  of  our 
Christian  unity,"  said  Shirley  Petracek. 
Some  see  further  co-mingling  as  one  way 
to  complement  Bethany's  differing 
evangelical  stance. 

Rich  Ukena  came  to  Bethany  Semi- 
nary from  the  army,  after  requesting 
discharge  on  the  basis  of  conscientious 
objection.   He  was  reared  in  the  Meth- 
odist Church  in  Ames,  Iowa,  but  now  he 
occasionally  attends  the  York  Center 
Church  of  the  Brethren  in  nearby 
Lombard.   He  was  one  of  seven  students 
exchanging  feelings  about  Bethany  on  the 
last  day  of  my  stay  on  campus.   As  we 
sat  together  in  the  large  student  lounge, 
Rich  shared  comments  which  seem  to 
sum  up  what  students  were  feeling  in  the 
spring  of  '72:  "My  grandfather  was  a 
free  minister  in  the  church  for  forty 
years,  so  I  have  some  feeling  for  the 
church.    1  came  from  an  alien  environ- 
ment —  the  army.   That's  pretty  different 
from  here.    You  have  to  try  hard  to 
avoid  the  community  here.  The  kind  of 
joy  and  celebration  of  life  becomes  a  part 
of  you  —  something  you'll  be  able  to 
share  when  you  leave,  no  matter  what 
you  do."  n 


6-1-72     MESSENGER      17 


Pastoral  ministry  and 
Bethany  Theological  Seminary - 
an  initial  assessment 


by  Richard  N.  Miller 


That  "the  church  needs  faithful  and 
creative  leadership  trained  at  the  grad- 
uate level"  is  reaffirmed  by  the  Bethany 
Study  Committee  in  its  report  to  Annual 
Conference  1972. 

There  is  a  part  of  me  that  wants  to 
believe  that  statement.  Tm  a  Bethany 
graduate  with  twenty  years  invested  in 
education  and  another  seventeen  years 
invested  in  service  to  the  church. 

There  is  another  part  of  me  that  ques- 
tions.  I  served  seven  years  as  a  pastor, 
seven  years  as  a  district  executive  sec- 
retary, and  three  years  on  the  national 
staff.    Fve  seen  the  pastoral  ministry  as  a 
pastor,  as  a  placement  officer  at  both  the 
district  and  national  levels,  and  now  as 
a  practicing  layman,  and  what  I've  seen 
raises  questions  about  the  ability  of  the 
denomination  to  use  effectively  the  per- 
sons it  trains  for  pastoral  leadership. 

I  sincerely  trust  that  in  this  article  I 
can  speak  for  myself  and  be  heard  as  an 
individual  rather  than  an  exponent  of  an 
official  position  for  the  denomination. 
I  am  certain  that  the  General  Board's 
Personnel  Office,  the  Parish  Ministries 
Commission,  and  the  Communications 
Unit  wish  that  as  well.   I  speak  not  for 
them  in  this  article. 

Bethany's   impact 

There  is  no  question  concerning  Beth- 
any's impact  on  today's  Church  of  the 
Brethren.   It  is  only  the  degree  of  influ- 
ence that  may  be  surprising. 

For  instance,  a  check  made  by  the 
Personnel  Office  indicates  that  326,  or 
nearly  half,  of  the  728  persons  now 
serving  congregations  of  the  Church  of 
the  Brethren  as  either  full-  or  part-time 
pastors  are  graduates  of  Bethany  The- 
ological Seminary.    An  additional  67 


pastors  have  received  at  least  part  of 
their  training  from  that  seminary. 

Moreover,  the  district  and  national 
staffs  which  form  a  support  system  for 
the  pastorate  have  a  high  percentage  of 
Bethany  graduates.   Nineteen  of  27  dis- 
trict executive  secretaries  and  21  of  40 
General  Board  staff  members  are  BTS 
alumni. 

On  the  other  hand,  many  of  the 
denomination's  leaders,  including  some 
of  the  BTS  faculty,  are  not  graduates  of 
Bethany  but  rather  alumni  of  other 
seminaries.  Among  them  are  Dr.  Paul  M. 
Robinson,  president,  Warren  F.  Groff, 
dean,  and  faculty  members  Donald  F. 
Durnbaugh,  Robert  W.  Neff.  and  LeRoy 
E.  Kennel. 

Leaders  such  as  M.  R.  Zigler,  Andrew 
Cordier,  Dan  West,  Harold  Row,  and 
Rufus  D.  Bowman  are  not  graduates  of 
BTS.   One  district  executive  secretary, 
four  General  Board  staff  members,  and 
some  20  pastors  have  graduated  from 
other  seminaries  and  not  BTS. 

Nonetheless,  the  67-year  investment  of 
this  denomination  in  its  own  seminary 
has  made  a  significant  impact.    Seminary 
training  is  now  the  rule  rather  than  the 
exception,  in  at  least  the  majority  of 
congregations  with  full  time  pastors. 
And  that  training  for  the  most  part 
comes  from  Bethany! 

What  of  tomorrow? 

But  what  of  tomorrow?   There's  talk 
of  the  need  to  increase  enrollment. 
There's  an  assumption  abroad  in  the 
Brotherhood  that  past  trends  will 
continue.    Are  they  right?    Hardly! 

It  is  obvious  that  the  trend  toward 
more  and  more  pastors  trained  at  the 
seminary  cannot  continue.   There  will 


never  be  a  time  when  every  congregation 
in  the  Church  of  the  Brethren  has  a 
seminary-trained  pastor.    In  fact,  fewer 
congregations  may  have  a  pastor  at  all, 
much  less  a  seminary-trained  person. 

In  the  last  eleven  years,  the  number  of 
congregations  with  a  nonsalaried  or  no 
pastor  has  more  than    doubled  from  103 
in  1960  to  257  in  1971.  And  the  trend  is 
steady.  And  it  is  not  the  result  of  a 
limited  supply  of  trained  personnel. 

It  is  largely  a  matter  of  economics. 
The  key  factors  are  church  size  and  an 
adequate  financial  base,  and  there  is  a 
definite  relationship  between  the  two. 

In  1964,  in  conjunction  with  a  study  of 
the  problems  confronting  small  con- 
gregations, denominational  leadership 
observed  that  the  salary  scale  for  pas- 
tors presumed  a  congregation  of  150 
members  and  an  annual  budget  of  at 
least  510,000. 

Wrote  Galen  B.  Ogden,  then  executive 
secretary  of  the  Ministry  and  Home  Mis- 
sions Commission,  "I  seriously  question 
whether  any  amount  of  encouragement 
or  'stewardship  education'  will  enable 
congregations  of  fewer  than  150  mem- 
bers to  pay  $7,500  salaries  within  the 
foreseeable  future."  That  was  in  the 
mid-1960s.    The  salary  scale  has  gone  up 
since  then  and  the  number  of  congrega- 
tions with  fewer  than  150  members  has 
increased. 

According  to  that  guideline  of  1964, 
the  number  of  congregations  that  the- 
oretically can  support  a  full-time  pastor 
is  no  longer  483.  Today  it  is  421  con- 
gregations with  more  than  150  members. 

Even  the  Bethany  Study  Committee 
agrees,  reporting  that  "the  supply  of 
trained  ministers  in  the  Brotherhood  has 
caught  up  with  the  demand." 


18      MESSENGER    6-1-72 


More  or  fewer? 

Based  on  the  data  at  hand,  one  must 
go  one  step  further  and  suggest  that  to 
supply  the  pastoral  ministry  we  know 
today  we  will  need  fewer  seminary  grad- 
uates rather  than  more  in  the  next  ten 
years. 

We've  looked  at  church  size.  Let's  look 
directly  at  salary. 

Pastoral  salaries  are  related  to  the 
seminary  in  that  the  church  needs  to  pay 
those  laborers  they  train  for  the  Lord's 
vineyards  and  the  salary  schedule  says 
the  church  needs  to  pay  them  up  to 
$2,000  more  per  year  for  their  training 
than  is  paid  to  a  person  without  a 
seminary  degree. 

Some  district  executive  secretaries 
believe  that  the  salary  scale  adopted  in 
1960  and  revised  jjeriodically  has  helped 
tremendously  in  raising  the  salaries  of 
pastors.  However,  it  appears  that  few 
district  executives  were  able  to  move 
very  far  on  the  Ministry  and  Home  Mis- 
sions Commission  recommendation  of 
the  mid-1960s  that  congregations  indi- 
cate an  "ability  and  willingness  to  pay 
at  least  the  minimum  salary  schedule  as 
defined  by  Annual  Conference"  before 
calling  a  minister  to  full-time  service. 

Eleven  years  after  the  initial  push, 
fewer  than  one  out  of  three  full-time 
pastors  are  on  the  minimum  salary 
schedule.   That  was  the  report  to  the 
Parish  Ministries  Commission  in  March 
of  this  year. 

Based  on  responses  from  twenty  of 
twenty-four  districts,  99  of  their  333 
pastors  serving  full  time  are  on  scale. 
In  five  districts,  no  pastor  is  on  scale. 
Only  in  one  district,  Illinois  and  Wis- 
consin, are  more  pastors  on  scale  than 
off. 

I  tend  to  believe  that  most  congrega- 
tions would  pay  scale  if  they  could. 
Apparently  two  out  of  three  cannot  pay 
for  the  pastoral  service  with  the  training 
they  desire. 

The  opportunities  for  pastoral  service 
at  scale,  however,  may  be  even  fewer 
than  these  statistics  suggest. 

It  may  be  that  those  99  pastors  on 
scale  are  those  with  less  than  10  years  of 
experience. 

It  is  much  easier,  for  example,  for  a 
congregation  to  pay  $8,928  (including 
$2,000  for  parsonage)  for  a  person  just 
out  of  seminary  than  to  pay  $13,581  to 


someone  with  sixteen  years  of  experi- 
ence. 

Playing  the  odds 

How  does  one  begin  to  assess  the 
service  prospects  for  a  1972  graduate 
from  Bethany  Theological  Seminary 
intent  on  pastoral  ministry? 

A  potential  pastor  in  the  Church  of  the 
Brethren  todays  has  no  more  than  1,036 
placement  opportunities  if  willing  to 
serve  in  any  congregation  without  regard 
to  salary.   That's  the  number  of  con- 
gregations we  have. 

The  candidate  has  approximately  728 
opportunities  if  willing  to  serve  as  a  pas- 
tor of  up  to  two  congregations,  a  yoked 
or  single  charge  offering  full-  or  part- 
time  service. 

The  person  has  no  more  than  412 
opportunities  if  willing  to  serve  only  a 
congregation  with  151  members  or  more. 

The  candidate  has  fewer  than  125 
opportunities  if  willing  to  serve  only  at 
the  recommended  salary  scale  and  that 
number  diminishes  as  years  of  experience 
accumulate. 

Opportunities  for  service  at  or  near 
scale  may  look  different  two  years  from 
now  if  the  Parish  Ministries  Commission 
is  able  to  fulfill  its  objective  and  move 
out  of  the  field  of  long-term  ministry 
support  grants.  Currently,  grants  averag- 
ing over  $1,200  go  to  supplement  the 
salaries  of  forty  pastors. 

The  theory  behind  the  grants  original- 
ly was  that  they  would  permit  congre- 
gations with  "potential"  to  grow  by 
providing    seminary-trained,   exf)erienced 
pastors.  As  the  church  grew,  they  were 
exjjected  to  reduce  their  request  for 
grants  by  ten  percent  each  year. 

The  plan  projected  ten  years  to  estab- 
lish a  congregation  in  a  community. 
However,  twenty-four  of  the  current 
grants,  well  over  half,  have  been  in 
process  of  reduction  for  more  than  ten 
years,  some  as  long  as  twenty-three  and 
twenty-four  years. 

This  policy  has  been  changed  from  ten 
years  to  three  with  greater  determination 
to  match  resources  to  leadership  within 
the  three  years. 

A  basic  assumption  two  decades  ago 
was  that  every  congregation  needed  a 
full-time,  seminary-trained  pastor.  That's 
no  longer  the  assumption  of  PMC.   Cur- 
rently, the  commission  affirms  that  many 


will  need  seminary-trained  persons,  but 
other  congregations  must  find  new  op- 
tions. This  policy  change  needs  to  be  fed 
into  the  discussion  of  the  future  of  the 
seminary. 

Meanwhile,  back  to  the  1972  BTS 
graduate.  Since  many  congregations  have 
pastors,  let's  look  at  the  actual  opportu- 
nities. The  average  number  of  openings 
in  a  given  pastoral  placement  year  is  170. 

To  the  seminary  graduate,  that  appears 
to  be  an  ample  number  of  opportunities. 
And  it  is,  for  a  youthful  candidate. 
The  seminary  graduate  with  no  experi- 
ence is  in  demand.  He  has  the  training 
and  comes  at  $5,000  less  on  the  pastoral 
scale  than  the  pastor  with  sixteen  years 
of  experience. 

So,  however  one  looks  at  it,  the  im- 
mediate odds  are  good  for  the  candidate 
just  out  of  seminary.   But  what  happens 
down  the  road? 

After  experience 

The  pastor  with  experience  has  a 
tougher  time.   He  knows  his  needs  for 
additional  income  as  his  family  increases 
and  grows  toward  college.    He  knows, 
also,  something  about  the  denomination 
and  the  ability  of  congregations  to  pay 
scale. 

When  a  pastor  with  experience  decides 
it  is  time  for  a  move,  he  is  reluctant  to 
resign  without  a  call  to  another  church, 
an  assurance  that  there  is  a  congregation 
out  there  that  will  be  as  challenging  as 
the  current  charge  and  an  assurance  that 
the  salary  will  be  no  lower  than  the 
present  remuneration. 

That  reluctance  is  not  an  imagined 
one.   According  to  the  General  Board's 
Personnel  Office,  candidates  available 
for  placement  in  pastorates  on  April  4  of 
this  year  include  38  pastors,  only  seven 
of  whom  had  resigned. 

What  happens  to  persons  with  experi- 
ence, then?   Many  must  adjust  their 
expectations,  reassess  their  commitments, 
and  decide  to  stay  in  or  move  out. 

The  BTS  graduating  classes  of  1954 
and  1955  may  be  cases  in  point.  The 
Alumni  of  those  years  now  have  the 
possibility  of  15  or  more  years  of 
pastoral  experience. 

Of  the  68  Brethren  ministers  graduat- 
ing in  those  two  classes,  60  experienced 
some  post  seminary  pastoral  service. 
Today,  28  serve  in  pastorates  and  32 


6-1-72   MESSENGER     19 


Th©V  ShSr©  ^^  begin  to  complain  if  we  have  to  wait  an  hour 

,  to  see  our  well-trained  doctor  in  his  clean  and 

^lIQII'  efficient  office.  In  northern  Nigeria  a  woman  may  carry  a  sick 

.  child  for  fifty  miles  and  then  wait  in  line  outside  the  hos- 

QOCTOr    pital    a   full    day.     As    little    children    we    learn    about 

.    ,  germs  and  sanitation.  But  in  Nigerian  villages  some  still 

WlTri      blame  disease  on  evil  spirits.    Not  that  they  want  to  be 

^f^f^  f\f\Q    superstitious  or  ignorant.    Far  from  it.    But  how  can 

l^«7,«7^0   they  learn  about  bacteria  if  they  have  no  teacher? 

_j_i  Through  Lafiya  —  a  new  medical   program  to  train 

OXri6rS>  medical  personnel  —  the  Church  of  the  Brethren  can 
assist  in  bringing  education  and  health  to  millions  of  people  in  the 
North-Eastern  State  of  Nigeria  where  we  have  had  mission  work  for 
nearly  fifty  years.  We  need  your  response,  your  help,  your  caring. 
There  is  a  deep  need  for  this  new  medical  program  and  it  can  be  done 
only  with  your  help.  Consider  what  you  can  do  and  fill  in  the  coupon 
below.  Your  check  may  be  made  payable  to:  Lafiya,  Church  of  the 
Brethren  General  Board. 


i 

j    1  am  interested  in  LAFiYA! 

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Program. 

1       ED    I'm  Interested  in  the  medical   program  but 

desire  further  information. 

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■ 

12:6-1-72 

have  moved  to  other  work. 

And  what  happens  to  a  denomination 
that  consistently  loses  its  experienced 
pastoral  leadership?  It  appears  that  the 
Brethren  are  in  the  process  of  learning. 

This  article  is  not  intended  to  be  an 
expose.  In  fact,  I  have  the  feeling  that 
most  pastors  and  church  leaders  know 
what's  happening.  Even  if  we  don't  talk 
about  it,  the  data  that  feed  back  to  us 
affect  our  recruitment  and  placement 
activities.  They  affect  how  we  look  to 
future  service  in  the  church. 

Take  recruitment.  It's  down  because 
we  know  it  has  to  be.   Look  again  at  the 
1954  and  1955  graduating  classes  at 
BTS.  They  averaged  30  going  into  the 
pastoral  ministry'.    In  the  last  four  years, 
an  average  of  15  have  gone  into  pas- 
torates from  seminary  and  graduate 
schools,  including  BTS,  each  year. 

Frankly,  we  haven't  had  room  for  any 
more  than  the  15  or  so  graduates  each 
year  without  forcing  out  more  experi- 
enced pastors. 

Assessing  the  need 

One  might  assume  from  all  this  that 
the  need,  because  of  church  size,  will  be 
for  part-time  service.   Statistically,  the 
number  of  part-time  pastors  has  dropped 
in  the  last  eleven  years  from  410  to  216. 

One  might  point  to  yokings  as  the 
wave  of  the  future  and  so  prepare  pas- 
tors for  serving  two  churches.   But  yok- 
ing is  about  where  it  was  five  years  ago: 
166  yoked  congregations  then  compared 
with  151  today. 

One  answer  may  be  to  instill  in  pas- 
toral candidates  the  need  for  two  voca- 
tions, providing  assistance  in  making  the 
transition. 

Are  there  other  answers?  There  must 
be  and  we  must  find  them  and  soon! 

Meanwhile,  my  questions  continue. 
Ver\'  likely,  as  the  study  committee  sug- 
gests, the  Church  of  the  Brethren  needs 
leadership  trained  at  the  graduate  level, 
and  perhaps  even  its  own  seminary. 

But  conceivably,  what  the  denomina- 
tion needs  even  more,  and  right  now,  is 
a  clearer  assessment  of  the  kind  of 
"church"  we  Brethren  want  to  be,  the 
kind  of  congregational  life  we  can  afford, 
and  the  leadership  our  congregations  can 
supply  and  support.  The  question  of  the 
seminary  would  then  be  much  easier  to 
answer.  And  that's  what  I  believe.   □ 


Findings  of  a  survey  on  abortion 


In  quick  summary,  the  1972  report  of  the 
Annual  Conference  Study  Committee  on 
Abortion  makes  three  major  emphases: 
first,  that  abortion  is  wrong;  second,  that, 
nevertheless,  there  are  instances  when 
abortion  must  be  allowed;  and  third,  that 
Brethren  should  not  impose  their  morality 
upon  others  and  need  to  express  com- 
passion in  situations  where  decisions  may 
be  difficult  for  all  involved. 

This  is  the  essence  of  a  working  paper 
shared  in  the  Jan.  1,  1972,  Messenger 
and  of  a  Conference  report  summarized 
more  fully  on  page  ...  of  this  issue.   It  is 
also  a  matter  to  which  290  responses 
came  from  readers  of  Messenger,  via  a 
checklist  published  in  the  Jan.  1  issue  and 
later  circulated  to  ministers  through 
Agenda. 

From  the  290  responses,  the  following 
sentiments  prevailed: 

1^  Abortion  is  a  proper  subject  for 
consideration  by  the  church  and  the 
church  should  provide  more  teaching  and 
counsel  on  such  matters. 

1^  There  is  division  as  to  when  life  may 
be  regarded  as  fully  personal. 

1^  Brethren  accept  the  standard  legal 
grounds  for  abortion,  and  a  significant 
number  would  allow  emotional  reasons  as 
well.  They  will  not  leave  decisions  on 
abortion  to  the  mother  alone  nor  look  up- 
on abortion  as  an  acceptable  means  of 
birth  control. 

To  recount  the  survey  and  the  re- 
sponses: 

Abortion  is  a  question  appropriate  for 
the  church  to  consider. 

The  overwhelming  majority  indicated 
yes;  about  one  out  of  seven  replied  no. 

Human  life  should  be  considered  fully 
personal  at  the  time  of  conception? 
quickening?  viability?  birth?  some  other 
time? 

While  37  percent  checked  conception, 
47  percent  indicated  a  later  time:  either 
quickening,  viability,  or  birth. 

Sufficient  reason  for  abortion  is  threat 
to  mother's  life?  threat  to  the  physical 
health  of  mother?  rape?  incest?  fetal 
deformity?  possibility  of  fetal  deformity? 
threat  to  the  well-being  of  the  family? 
threat  to  the  mother's  emotional  health? 


threat  of  overpopulation?  the  desire  not 
to  have  a  child? 

The  respondents  revealed  a  willingness 
to  accept  differing  reasons  as  sufficient 
grounds  for  abortion.  Seven  out  of  eight 
would  permit  abortion  when  the  mother's 
life  is  threatened  by  pregnancy.  About  70 
percent  accept  threat  to  the  physical 
health  of  the  mother,  rape,  and  fetal  de- 
formity as  sufficient  reasons.    Sixty  f)er- 
cent  view  the  possibility  of  fetal  deformity 
and  incest  as  valid  reasons. 

Slightly  more  than  half,  55  percent, 
noted  a  threat  to  the  mother's  emotional 
health  as  sufficient  reason  for  her  seeking 
an  abortion.  The  term  "emotional  health" 
was  not  defined. 

A  threat  to  the  well-being  of  the  family 
is  regarded  as  an  acceptable  reason  by  40 
percent  of  those  replying.  Those  willing 
to  allow  the  choice  to  be  made  by  the 
mother  alone  totaled  33  percent.  Twenty- 
five  percent  accepted  the  threat  of  over- 
population as  a  legitimate  reason. 

In  sum,  the  respondents  tended  to  ac- 
cept the  traditional  legal  exceptions  — 
threat  to  the  mother's  life  or  health,  in- 
cest, rape,  and  fetal  deformity;  they  were 
divided  on  such  factors  as  the  emotional 
well-being  of  the  mother  and  family;  they 
were  largely  unwilling  to  let  the  matter 
rest  with  the  mother  alone  or  to  make 
abortion  an  acceptable  means  of  birth 
control. 

Civil  law  should  continue  heavily  to 
restrict  the  practice  of  abortion,  as  it  now 
does  in  most  states. 

About  40  percent  concurred,  but  the 
majority  —  60  percent  —  favored  that 
more  latitude  be  enacted  in  civil  law. 

A  woman  has  the  sole  right  to  decide 
what  happens  to  a  growing  fetus  within 
her  body. 

Fifty-five  percent  said  no;  40  percent 
yes.  Many  comments  indicated  that  the 
husband  by  all  means,  and  also  the  doc- 
tor, should  share  in  the  decision. 

Every  woman  who  seeks  an  abortion 
has  the  right  to  full  medical  care. 

Five  out  of  six  respondents  agreed. 
Moreover,  the  number  of  comments  ap- 
pended indicated  a  wide  compassionate 
concern. 

The  question,  however,  conveyed  a  lack 


of  clarity  as  to  whether  "full  medical 
care"  entailed  abortion  or  was  simply 
medical  counsel  and  care  exclusive  of 
abortion. 

The  church  should  provide  more  teach- 
ing, counseling,  and  other  services  regard- 
ing attitudes  toward  sex,  family  planning, 
and  abortion  than  it  now  does. 

Nine  out  of  ten  agree,  indicating  over- 
whelming support  for  such  teaching.   One 
out  of  12  answered  that  the  church  ought 
not  provide  such  teaching;  some  wanted 
the  terms  "sex"  and  "abortion"  stricken 
from  the  question. 

In  terms  of  use  of  the  information  from 
the  respondents,  Donald  E.  Miller,  a 
spokesman  for  the  study  committee,  in- 
dicated that  the  survey  was  very  helpful 
to  the  committee's  deliberations.  Of 
great  value,  too,  he  added,  were  the  notes 
and  letters  which  many  persons  took  time 
to  write: 

In  assessing  the  responses  Dr.  Miller 
indicated: 

1.  While  individual  letters  conveyed  a 
stronger  stance  than  did  the  responses 

to  the  checklist,  the  bulk  of  the  replies 
tended  to  support  directions  the  commit- 
tee had  presented  in  the  working  docu- 
ment. 

2.  The  input  from  the  Brotherhood 
led  the  committee  to  insert  a  statement 
as  to  when  abortion  would  be  acceptable. 
The  insertion  reads:  "For  many  Breth- 
ren, situations  such  as  the  threat  of  the 
life  and  health  of  the  mother,  rape,  incest, 
or  possible  fetal  deformity  are  considered 
sufficient  to  warrant  abortion." 

3.  The  theme  of  compassion,  revealed 
often  in  the  responses  to  the  survey,  in- 
fluenced similar  references  in  the  state- 
ment to  be  presented  to  Annual  Confer- 
ence in  Cincinnati. 

The  responses  came  both  from  indi- 
viduals and  groups,  the  groups  comprised 
notably  of  women  and  youth.  Enthusiasm 
for  the  work  of  the  study  committee  was 
frequently  expressed  by  persons  related  to 
the  medical  arts,  particularly  younger 
doctors  and  nurses.  However,  a  number 
of  older  persons  revealed  how  they 
personally  were  confronted  with  similar 
issues  as  much  as  thirty  or  forty  years 

ago.  n 


6- 1-72  MESSENGER     21 


Abortion  and  War 

byDaleAukerman 


In  its  January  1  issue  Messenger  carried 
a  draft  statement  by  the  Study  Comtnittee 
on  Abortion.  A  response  to  tliat  state- 
ment follows,  presented  here  for  the 
counterpoint  which  it  offers  and  for  the 
contribution  it  brings  to  wider  delibera- 
tions. 

It  is  to  be  noted,  however,  that  in  pre- 
paring this  response  the  author  lacked 
access  to  the  now  revised  report  which 
the  committee  will  be  bringing  to  Annual 
Conference  in  Cincinnati.  —  Editor 


Br 


►  rethren  historically  have  held  that  de- 
struction of  human  life  in  war  goes 
against  God's  way  as  shown  in  Jesus 
Christ.  Many  of  us  Brethren  have  strug- 
gled with  the  power  of  arguments  to  the 
contrary  by  those  who  believe  that  mili- 
tary defense  and  war  can  be  justified. 

The  question  of  abortion,  like  that  of 
war,  is  difflcult  and  puzzling,  with  no  easy 
answers.  I  have  come  personally  to  a  defi- 
nite position  on  abortion  mainly  through 
recognizing  that  the  standard  arguments 
for  taking  life  in  war  turn  out  at  bottom 
to  be  precisely  those  that  are  brought  for- 
ward in  support  of  abortion.  This  agile 
about-face  permeates  A  Statement  Re- 
garding Abortion,  a  working  paper  by  the 
Annual  Conference  Study  Committee  on 
Abortion  (Jan.  1  Messenger).  Brethren 
are  now  being  asked  officially  to  adopt, 
for  abortion,  the  very  perspective  and 
arguments  we  have  rejected  with  regard  to 
military  defense  and  war. 

Here  are  some  of  the  main  parallels: 

"The  lesser  evil":  Killing  in  war  is 
recognized  as  regrettable  —  bad;  but  in 
certain  circumstances  any  alternative 
would  be  so  much  worse  that  war  be- 
comes necessary.  When  the  working 
paper  submitted  by  the  study  committee 
says,  "Abortion  ...  in  itself  is  never  de- 
sirable," and  then  later,  "In  some  situa- 
tions abortion  is  perhaps  the  least  un- 
desirable alternative  available,"  we  are 
given  a  subtle  euphemism  for  abortion  as 
"the  lesser  evil." 

In  response  to  "the  lesser  evil"  argu- 
ment for  war  a  Brethren  reply  would  be: 


Our  human  existence  does  abound  in 
traps  where  any  line  of  action  seems  to 
involve  doing  evil  and  we  can  only  try  to 
figure  out  which  line  involves  doing  the 
least  evil.  The  traps  are  real  and  terrible: 
but  God,  for  those  who  count  on  him, 
springs  the  trap,  provides  "the  way  of 
escape"  ( 1  Cor.  10:13),  gives  exit  not 
through  abandoning  Jesus"  way  but 
through  living  it. 

Listen  carefully  to  an  apologist  for  the 
military  and  you  discover  that  for  him 
this  God  does  not  exist.  But  if  this  God 
can  be  counted  on  by  children  of  his, 
struggling  with  the  issues  of  threat, 
vulnerability,  and  defense,  then  he  can  be 
counted  on  equally  and  comparably  by 
any  of  his  children  who  feel  trapped  by  a 
pregnancy. 

"The  last  resort"  (really  the  "lesser 
evil"  argument  in  a  slightly  different 


'The  standard  arguments 

for  taking  life  in  war  turn 

out  to  be  precisely  those 

that  are  brought  forward 

in  support  of  abortion' 


form) :  A  key  element  in  the  classical 
"just  war"  doctrine  has  been  the  principle 
that  any  war  should  be  fought  only  as  a 
last  resort  when  other  possibilities  have 
been  exhausted  and  when  any  alternative 
to  fighting  would  clearly  result  in  greater 
suffering  and  injustice. 

Take  the  key  sentence  in  the  working 
paper,  replace  the  word  abortion  by  war. 
and  you  are  left  with  a  cogent  expression 
of  this  element  of  the  "just  war"  position: 
"We  believe  that  abortion  [war]  should 
be  considered  an  option  only  when  all 
other  possible  alternatives  lead  to  greater 
destruction  of  personal  human  life  and 


spirit."  The  writers  of  the  working  paper 
are  saying  for  abortion  precisely  what  our 
church  has  refused  to  say  for  war. 

In  war  and  abortion  life  is  snuffed  out. 
For  either  "just  war"  or  "just  abortion"  a 
crucial  question  is:  How  can  anyone,  be- 
fore or  after,  be  at  all  sure  that  there  is  no 
other  way,  that  "all  other  possible  alterna- 
tives [would]  lead  to  greater  destruction 
of  personal  human  life  and  spirit"?  Be- 
fore completing  the  awesome  decision  to 
snuff  out  life,  a  person  should  be  reason- 
ably sure.  But  how  could  a  Christian 
mother,  reckoning  with  God,  be  sure? 

The  welfare  of  some:  Because  the  lives 
and  welfare  of  these  are  threatened  by 
those,  appropriate  measures  must  be 
taken  to  preserve  these  from  what  would 
be  brought  upon  them  by  those,  and.  if 
need  be,  those  must  be  killed,  eliminated. 
The  most  familiar  version  of  this  argu- 
ment points  to  the  colossal  threat  (to  us) 
posed  by  communists  and  communism 
(destruction  of  personal  human  life  and 
spirit!)  and  assumes  the  need  for  military 
and  lethal  countering  of  that  threat. 

In  such  a  view  there  is  a  fateful  favori- 
tism: The  lives  and  welfare  of  some  loom 
large  for  us  because  they  (we)  are  threat- 
ened. But  somehow  the  lives  and  welfare 
of  those  seen  as  the  threat  hardly  count. 

In  the  working  paper  there  is  a  parallel 
favoritism:  "Such  situations  [warranting 
abortion]  include  serious  threat  to  the 
lives  and  emotional  well-being  of  the 
mother  and  her  family."  Fetuses,  it 
seems,  fare  no  better  than  communists 
when  the  lives  and  welfare  of  some  are 
stacked  against  the  dimly  viewed  lives  and 
welfare  of  others. 

For  either  war  or  abortion  a  simple 
response  would  be:  When  we  do  that  sort 
of  stacking,  we  begin  to  play  God.  But 
the  God  of  Jesus  Christ  who  "died  for  all" 
is  "not  willing  that  any  should  perish" 
(2  Cor.  5:14:  1  Tim.  2:6). 

No  distinction  between  church  and 
world:  It  is  a  decisive  characteristic  of 
Christian  apologists  for  the  military  that 
they  do  not  in  this  connection  recognize 
any  distinction  between  those  who  have 


22     MESSENGER    6-1-72 


become  disciples  of  Jesus  and  those  who 
have  not.  They  look  at  the  total  society, 
people  generally,  and  deduce  what  is 
feasible  and  necessary.  The  working  pa- 
per on  abortion  has  the  same  decisive 
characteristic.  It  is  not  attempting  to  dis- 
cern God's  will  for  his  people  but  rather 
to  show  what  is  feasible  and  necessary  for 
people  generally. 

The  anabaptist  reply  to  this  with  re- 
gard to  war  has  been:  Going  the  way  of 
the  cross,  meeting  enemies  with  Christ's 
love,  being  ready  to  take  suffering  rather 
than  inflict  it  may  not  seem  practical  or 
possible  to  people  generally.  But  for 
those  who  have  heard  Christ's  call  there 
comes  the  enabling  presence  of  the  Spirit, 
making  possible  what  humanly  is  not  pos- 
sible. Faithfulness  may  involve  sacrifice 
and  suffering;  it  may  look  like  nonsense  to 
nondisciples.  But  disciples  are  to  live  by 
the  call  and  the  Spirit  —  not  by  pruden- 
tial weighing  of  what  seems  necessary  for 
themselves  and  society.  This  call  to  the 
way  of  suflering  love  is  not  just  to  some 
disciples  but  to  all  —  and  ultimately  to  all 
people,  even  those  who  do  not  yet  heed  it. 

Brethren  who  say  all  this  on  war  can 
hardly  say  the  opposite  on  abortion.  Even 
when  nascent  life  comes  as  threat  —  as 
enemy  —  disciples  through  Christ's  call 
and  Spirit  are  enabled  to  love,  accept,  be 
reconciled  with  the  enemy.  This  call  and 
power  are  there  not  just  for  some  disciples 
but  for  all  —  and  ultimately  for  those  too 
who  do  not  yet  hear. 

Nondisciples  may  turn  inevitably  to 
war.  Nondisciples  may  turn  inevitably  to 
abortion.  But  any  position  statement  by 
the  church  should  focus  toward  Christ's 
call  and  enabling  power  for  this  disciples. 


Jthe  working  paper  makes  much  of  "the 
condemnatory  attitudes,  compassionless- 
ness,  and  profound  insensitivity  and  lack 
of  understanding"  prevalent  in  the  usual 
opposition  to  abortion.  But  similar  charg- 
es have  been  standard  against  those  who 
have  opposed  war;  callousness  to  the  fate 
of  those  threatened  by  the  enemy,  self- 
righteousness,  condemnatory  attitudes 
toward  those  who  are  shouldering  the 
burden  of  military  defense. 

Such  charges,  either  in  the  context  of 
war  or  abortion,  may  be  accurate;  but  for 
disciples  they  need  not  be.  There  is  a 
more  excellent  way ;  the  striving,  not  for 


moral  superiority,  but  for  faithfulness  to 
the  Master  personally  and  in  the  fellow- 
ship; empathy  for  any  who  feel  them- 
selves under  the  shadow  of  an  enemy; 
readiness  to  stand  with  them  in  their 
danger,  suffering,  resistance  (but  not 
readiness  to  stand  with  them  in  any  de- 
cision to  do  away  with  the  enemy) ;  com- 
mending them,  pointing  them,  to  One  who 
can  far  more  fully  stand  with  them  than 
we  can;  compassion  for  those  who  are 
driven  toward  any  form  of  killing,  com- 
passion that  knows  the  biblical  sequence 
of  transgression,  repentance  (before  or 
after  the  outward  act),  forgiveness. 

Our  hearts  can  go  out  to  a  local  boy 
departing  for  or  returning  from  the  air 
war  in  Indochina;  our  hearts  can  go  out 
even  though  we  recognize  the  fighting  of 
that  war  as  something  hideously  wrong. 
Compassion  can  go  hand  in  hand  with  a 
definite  position  as  to  what  can  be  within 
Christ's  way  and  what  cannot,  whether 
war  is  the  issue  or  abortion. 

There  is  no  denying  that  all  these  stan- 
dard arguments  have  much  persuasive- 
ness and  power,  whether  used  for  war  or 
for  abortion.  Those  who  employ  them  to 
justify  both  are  at  least  consistent.  There 
comes,  though,  a  grotesque  contradiction 
when  those  who  are  appalled  by  abortion 
use  these  arguments  to  justify  war.  And 
the  grotesqueness  is  hardly  less  when 
those  who  reject  all  war  and  the  argu- 
ments for  it  employ  the  same  arguments 
to  justify  abortion. 

In  the  section  on  "Biblical  Teaching," 
the  working  paper  states:  "The  Bible 
teaches  us  that  human  life  is  a  sacred  gift 
of  God.  .  .  .  Science  can  describe  the  de- 
velopment of  the  fetus,  but  it  caimot 
penetrate  the  mystery  and  uniqueness  of 
the  person  who  is  brought  into  being  by 
the  hand  of  God." 

For  Brethren  disciples  these  sentences 
should  have  been  the  decisive  ones  for  the 
whole  paper.  Taken  in  their  full  weight, 
they  lead  not  to  the  conclusion  brought  in 
by  the  committee  but  to  one  set  down  by 
Dietrich  Bonhoffer  in  prison:  "To  raise 
the  question  whether  we  are  here  con- 
cerned already  with  a  human  being  or  not 
is  merely  to  confuse  the  issue.  The  simple 
fact  is  that  God  certainly  intended  to  cre- 
ate a  human  being  and  that  this  nascent 
human  being  has  been  deliberately  de- 
prived of  his  life.  And  that  is  nothing  but 
murder."  D 


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"MUD  PIES,"  by  Ellen  Vore,  covers  many  hu- 
morous and  tragic  events  in  the  author's  world 
up  to  twelve  years  of  age.  As  the  eldest  of  ten 
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6-1-72    MESSENGER      23 


The  signs  of  a  Christian  people 


One  of  Russia's  outstanding  writers,  Alexander 
Solzhenitsyn,  in  recent  weeks  addressed  a  sur- 
prise letter  to  Patriarch  Pimen  of  the  Russian 
Orthodox  Church  stating  deep  concern  over  the 
subservience  of  the  church  to  the  Soviet  state. 
The  letter  pleaded  for  the  patriarch  to  defend 
more  outspokenly  the  cause  of  faith  in  Russia, 
even  at  the  sacrifice  of  material  well-being  and 
possible  martyrdom. 

"We  are  losing  and  have  lost  that  bright, 
ethical  Christian  atmosphere  in  which  our  values, 
way  of  life,  world  outlook,  folklore,  and  even  the 
word  peasant  have  been  founded  for  thousands  of 
years,"  Mr.  Solzhenitsyn  asserted.  "We  are  los- 
ing the  last  traces  and  signs  of  a  Christian  people." 

More  specifically,  the  Nobel  prize-winning 
novelist  decried  that  Soviet  parents  upon  the 
baptism  of  their  babies  may  face  job  and  public 
persecution;  that  children  are  barred  from  par- 
ticipating in  church  services  and  taking  com- 
munion; that  priests  are  powerless  within  their 
own  parishes,  having  only  the  conduct  of  church 
services  entrusted  to  them;  that  protests  of  out- 
spoken priests  and  believers  have  been  unan- 
swered; that  "for  every  functioning  church  there 
are  twenty  that  have  been  razed  or  irretrievably 
ruined  and  another  twenty  are  in  a  state  of  neglect 
or  profanation";  even  that  Russia  is  "deprived  of 
her  ancient  adornment,  her  most  beautiful  voice" 
—  the  pealing  of  church  bells. 

Tragically,  the  writer  continued,  the  Russian 
Church  has  "its  indignant  opinion  on  every  evil 
in  distant  Asia  or  Africa,  yet  on  internal  ills  — - 
it  has  none  —  ever.  Why  are  the  messages  we 
receive  from  the  church  hierarchy  traditionally 
tranquil?" 

This  is  one  man's  assessment  of  religious 
liberty,  and  the  challenge  before  church  leaders, 
in  the  USSR.  Taking  a  leaf  from  the  same  letter, 
the  integrity  of  looking  close  in,  let  us  ask:  How 
goes  it  in  the  USA? 

Few  Americans  likely  are  aware  that  religious 
independence  is  under  attack  at  home  as  well  as 
abroad.     But    concern    is   mounting   whether   in 


matters  of  church  and  state  the  present  adminis- 
tration, or  adjuncts  of  it,  hold  due  regard  for  the 
Constitutional  guarantee  of  religious  freedom. 

For  example,  the  tax  exempt  status  of  numer- 
ous religious  institutions  involved  in  social  min- 
istries is  being  challenged  by  the  government.  In 
a  March  15  Messenger  editorial  Ronald  E. 
Keener  recounted  how  the  Unitarian  Universalist 
Association  was  investigated  because  its  publish- 
ing arm.  Beacon  Press,  issued  "The  Senator 
Gravel  Edition  of  the  Pentagon  Papers,"  materi- 
als already  in  the  public  domain.  There  are  in- 
stances elsewhere  —  the  Episcopal  Church,  the 
National  Council  of  Churches,  the  Migrant  Min- 
istries of  Florida  and  California,  councils  of 
churches  in  Indiana.  South  Carolina,  and  Seatde, 
and  a  mission  board  sponsored  settlement  house 
in  San  Francisco  —  where  US  Internal  Revenue 
Service  agents  are  running  audits  presumably  be- 
cause each  of  the  groups  sees  faith  expressing 
itself  in  efforts  for  social  change  and  justice  and 
liberation. 


A= 


Lgainst  the  chilling  eye  of  government  scru- 
tiny, these  questions  become  increasingly  press- 
ing: Does  tax  exemption  require  that  a  church 
do  nothing  but  preach  within  its  own  walls,  that 
it  be  politically  and  culturally  silent? 

Should  it  be  necessary  for  the  church  to 
abandon  the  exercise  of  rights  guaranteed  by  the 
Constitution  in  order  to  qualify  for  tax  exemp- 
tion? 

Is  it  for  civil  government  to  tell  religious 
leaders  which  of  their  institution's  practices  are 
legitimately  religious  and  which  are  not? 

As  one  news  daily  recently  noted,  that  US 
government  officials  should  use  as  a  standard  of 
religion  a  model  so  close  to  the  "neutered" 
church  of  the  Soviet  Union,  is  irony  indeed. 

So  too  is  the  thought  that  Alexander 
Solzhenitsyn's  lament  over  public  and  prophetic 
witness  someday  could  be  our  own.  — h.e.r. 


24     MESSENGER    6-1-72 


*V      -^J 


i> 


f 


V 


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by  Findley  B.   Edge 

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that  tells  how  any  church  can  be  reborn!  This  book  makes  practical  suggestions 
your  church  can  put  to  use.  Beginning  with  personal  spiritual  renewal,  Mr.  Edge 
branches  out  to  include  every  aspect  of  church  life.  New,  stimulating  techniques 
for  dialogue  preaching,  book  reading,  small  groups,  and  Bible  study  are  discussed 
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When  Colin  Morris  first  broke  into  print,  churchmen  everywhere  were  startled  by 
the  pronouncements  of  this  fiery  English  missionary  to  Africa.  His  books  and  his 
appearances  in  Europe  and  America  have  since  established  him  as  one  of  the 
most  stimulating  and  provocative  leaders  in  the  church  today.  These  chapters 
demonstrate  not  only  his  skill  in  communicating  but  his  understanding  and  orig- 
inality. The  topics  range  from  the  devil  in  the  church,  the  hiddenness  of  God,  and 
contemporary  false  prophets,  to  the  rule  of  God  over  the  nations  and  a  concept  of 
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Morris'   writings.    $2.45   paper. 

The  Yogi,  The  Commissar,  and  the  Third-World   Church 
by  Paul   D.   Clasper 

Today  the  meditative  spirit  of  the  East  and  the  social  reforms  of  the  West  are 
rapidly  crossing  world  boundaries.  The  two  philosophies  are  found  everywhere. 
How  they  give  a  fresh  understanding  to  Christian  life  is  the  subject  of  this  book! 
The  author  uses  the  images  of  the  Yogi  and  the  Commissar  to  compare  and  con- 
trast the  personalistic  and  collectivistic  response  to  the  modern  world.  Then,  he 
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and  politics  and  poker  have  a  lot  in  commbn  because  both  games  depend  on  a 
desire  for  power  and  a  strategy  for  achieving  it.  Unless  the  churches  begin  to 
realistically  examine  their  role  in  the  life  of  the  state,  the  author  sees  a  definite 
head-on  clash  between  church  and  state.  No  escapist,  he  proceeds  to  spell  out  the 
valid  foundation  upon  which  the  churchman  stands  as  he  confronts  the  hypocrisy 
involved  in  much  of  our  traditional  jargon  about  separation  of  church  and  state. 
Since  he  is  concerned  chiefly  with  the  problem  of  the  American  development  of 
democracy,  he  examines  closely  how  far  we  have  come  from  the  early  medifeval 
theological  climate  and  helps  us  examine  how  we  can  restore  Christian  integrity 
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A  DIVISION  OF  THE  BRETHREN  PRESS,  1451  Dundee  Ave.,  Elgin,  III.  60120 


messenger 


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CHURCH   OF   THE    BRETHREN 


JUNE   15,   1972 


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Q      Baptists  and  Brethren:  Are  We  Ready  for  Anything  More? 

Members  of  the  American  Baptist  Convention  and  the  Church  of  the 
Brethren  are  finding  ways  to  affiliate,  federate,  and  cooperate  on 
local  and  national  levels.    Howard  E.  Royer  analyzes  developments 

lO      Prayers  to  Pray  in  Person.    "In  our  world  all  things  are  always 

praying.    No  act  employs  so  many  hearts  and  voices."  The  words  of 
Robert  H.  Miller  introduce  a  selection  of  five  prayers  from  his  new- 
book,  The  Hunger  of  the  Heart,  published  by  The  Brethren  Press 


In  Service  for  Justice.    In  Ohio's  Darke  County  Brethren  and 
others  join  forces  in  a  unique  ministry  to  migrants,    by  John  G.  Fike 


\^^      People  &  Parish.    Home  Bible  study  aids.    A  continuing  com- 
munion.   A  portrayal  of  joy.    A  devotional  booklet.    Symbolic  nail 
crosses.    Messenger  introduces  a  new  feature  that  spotlights  congre- 
gational life 


The  Games  Global  Leaders  Play.   For  twenty  years  we  vowed 
that  the  Chinese  were  our  enemies.    The  Chinese  swore  the  same 
about  us.   Now,  suddenly,  we  are  friends  —  a  game  of  turning 
emotions  off  and  on  that  makes  this  columnist  indignant, 
by  Arthur  Hoppe 

In  Touch  profiles  Kari  Yount,  William  L.  Widdowson.  and  Joyce  Conner 
(2).  .  .  .    Outlook  reports  on  Elizahcthtown  College's  expanded  health 
care  program,  names  delegates  from  sister  churches  to  Annual  Conference, 
notes  the  planned  Cincinnati  celebration  of  the  autonomy  of  Lardin  Gabas, 
features  the  use  of  symbols  in  worship,  and  questions  the  future  of 
COCU  (beginning  on  4).  .  .  .   Some  Brethren  are  asking  "Whence  the 
Church  and  Pastoral  Years?"  (17).  .  .  .    Leiand  Wilson    reviews  a  book 
on  "Shaping  the  Forces  of  Peace"  (21 ).  .  .  .   Shirley  Heckman  describes 
"New  Curriculum  Offerings  for  Church  School"  (22) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald   E.    Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

tinda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.   121,   NO.    12 


JUNE   15,    1972 


CREDITS:  Co\er  anuoik  b\  Ken  Stanle\: 
2  (rights  coiirtes\  of  the  Wavnesboio.  Pa., 
Record-Herald:  4  (from  left)  Howaixi  E. 
Royer.  Ronald  E.  Keener.  Leiand  Wilson: 
8  Robert  Kintner:  13.  15  (left)  .Man 
Petersiine:  14.  15  (right)  John  G.  Fike: 
20  Religions  Xews  Service 


Messenger  is  the  official  publication  of  the 
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class  matter  .\ug.  20.  1918.  under  .\ct  of 
Congress  of  Oct.  17.  1917.    Filing  date.  Oct.  1. 

1971.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious Nevvs  Service  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Revised  Standard 
Version. 

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paid   at   Elgin.    111..  June   15.    1972.    Copyright 

1972.  Church  of  the  Bretliren  General  Board. 


i 


OPPOSE  ABORTION 

The  subject  of  abortion  is  on  the  agenda 
of  the  coming  Annual  Conference.  In  our 
opinion  this  is  appropriate  for  the  Church 
of  the  Brethren  only  if  it  is  to  formulate  a 
strong  statement  against  abortion. 

All  Christians  should  unite  to  condemn 
abortion.  This  is  particularly  necessary  since 
President  Ni.xon's  special  population  commis- 
sion has  recommended  that  abortion  be 
made  available  everywhere  "on  demand." 

Anyone  who  has  studied  biology  knows 
that  a  life  begins  when  the  sperm  unites 
with  the  ovum.  Within  a  very  short  time  a 
fetus  displavs  human  features.  Abortion  is 
the  termination  of  such  a  life.  Can  it  be 
said  that  it  is  not  human  life  because  the 
fetus  is  not  breathing  air  and  taking  its  own 
food?  No  man  can  answer  this  question.  It 
is  not  given  to  us  to  know.  It  is  morally  and 
spiritually  dangerous  to  assume  that  a  fetus 
does  not  possess  human  life  until  it  is  de- 
livered at  the  end  of  the  gestation  period. 

Whether  conception  is  the  consequence  of 
passion  or  love,  a  life  has  been  started.  It  is 
sinful  to  terminate  it  for  selfish  personal  rea- 
sons. Many  couples  are  waiting  to  adopt  a 
bab\.  Rather  than  condone  killing,  society 
should  provide  care  for  prospective  mothers 
until  the  baby  is  delivered  and  for  it  until  it 
is  adopted. 

\  stand  against  abortion  is  not  a  stand 
against  contraception.  Opposition  to  abor- 
tion should  be  accompanied  by  support  of 
se.x  education,  including  the  use  of  contra- 
ceptives. 

The  Church  of  the  Brethren  cannot,  dare 
not.  be  so  inconsistent  that  it  opposes  wars 
and  violence  and  then  does  not  oppose  kill- 
ing by  abortion.  If  we  are  not  consistent  in 
our  witness  it  loses  all  of  its  acceptability. 

I.  W.\-i-NE  Keller 
Lancaster,  Pa. 

WORTH   READING 

I  thought  the  May  1  issue  of  Messenger 
was  worth  reading,  especially  the  two  In- 
dian articles  and  the  book  reviews.  I  espe- 
cially liked  the  review.  "The  Gunfight  at 
the  Corral  Is  Not  Okay."  I  didn't  agree  with 
the  two  letters  concerning  the  review  of  the 
book  Is  Gay  Good?  and  the  one  on  abortion. 

B.\RB.\R.\    MUNCY 

Bremen,  Ind. 

CARING  CAPACITY 

I  was  very  much  impressed  with  the  issue 
on  the  environment  (April  15).  However, 
unlike  William  Eberly.  I  feel  a  more  hope- 
ful, all-encompassing  phrase  would  be:  The 
world's  caring  capacity  cannot  be  overex- 
tended. 

Otherwise  we  would  not  have  the  Messen- 
ger  doine   this   issue   on   the   environment. 


Pc 


©[Jl]( 


Otherwise  we  would  not  have  the  La  Verne 
church's  "Statement  on  Christian  Life-Style." 
Otherwise  we  would  not  have  the  concerned 
commentaries  on  the  "Christian  Life-Style." 
Otherwise  we  would  not  have  the  Heifer 
Project  and  other  missions.  Otherwise  we 
could  not  be  called  Brethren  in  Christ.  I 
would  urge  all  churches  to  either  support 
the  La  Verne  church's  statement  or  study 
and  write  their  own  statement. 

Richard  M.  Judy  Jr. 
Canfield,  Ohio 

OVERSHADOWS   EVERYTHING 

I've  been  boiling  over  with  sorrow  and 
indignation  ever  since  Ted  Glick  burned  his 
draft  card  at  Conference  and  had  subse- 
quent involvement  in  the  draft  records  in- 
cident. In  spite  of  his  father's  masterly 
rationalization,  it  still  seems  to  be  a  deed  of 
theft. 

But  overpowering  this  reaction  is  my  deep 
gratitude  for  Kenneth  Morse's  poetry  (April 
I ).  This  overshadows  anything  I've  ever 
read  in  Messenger.  And  I've  been  reading 
it  for  sixty  years. 

ESTELLE    B.    RiTTENHOUSE 

Queen  Anne,  Md. 

DISSENT  LEVIES   ITS   OVI/N   PENALTY 

Just  about  everything  was  included  by 
Ronald  Keener  that  needs  to  be  said  about 
amnesty  (special  report.  April  15).  I  would 
ask  the  editors  of  The  Living  Church  whom 
he  quoted  how  much  of  a  picnic  they  think 
it  is  to  avoid  military  service.  My  tiny 
knowledge  of  the  voluntary  services  that 
sprang  up  in  neighboring  Canada  to  help 
young  exiles  adjust  to  their  new  life  only 
gets  me  started  thinking  about  what  it  must 
mean  to  give  up  family  and  friends  in  the 
move  to  a  strange  and  insecure  future.  A 
friend  who  still  relives  the  hellish  fox  holes 
of  World  War  II  questions  whether  he  would 
have  the  courage  to  resist  military  service. 
By  the  time  the  war  is  over,  nearly  everyone 
will  have  paid  the  price  for  any  choice  he 
made. 

As  for  those  who  deserted  after  induction, 
isn't  it  to  their  credit  that  they  could  resist 
the  indoctrination  to  kill,  and  made  an  active 
decision  to  change  when  they  moved  from 
innocence  to  awareness  of  what  war  is  really 
all  about? 

What  do  they  mean,  the  precedent  of 
amnesty  without  penalty?  Dissent  of  what- 
ever nature  levies  its  own  penalty. 

George  Heitsman 
Tucson,  Ariz. 

SIGNIFICANT  CORPORATE   ACTION 

For  the  first  time  in  my  life  I  am  proud 
to  say  I  am  associated  with  the  Church  of 
the  Brethren. 


The  source  of  my  "institutional  esteem" 
...  is  the  General  Board's  decision  "to  divest 
itself  of  holdings  in  corporations  directly 
producing  defense  or  weapons-related  prod- 
ucts" and  to  sell  our  US  treasury  bonds. 

Anyone  and  everyone  who  is  born  into 
the  Church  of  the  Brethren  as  I  was  must 
come  to  grips  with  that  Brethren  heritage. 
Over  the  years  I  have  examined  this  heritage, 
struggled  with  it,  taken  it  apart,  and  put  it 
back  together  again  before  accepting  it.  But 
never  before  have  I  had  such  a  sense  of 
significant  corporate  action. 

Despite  the  pitfalls  and  roadblocks  inher- 
ent in  any  institution,  the  General  Board  has 
acted  decisively  to  implement  our  professed 
stand  in  a  way  that  speaks  loudly  to  other 
churches,  other  social  institutions,  to  our 
entire  nation. 

My  thanks,  and  my  support  for  that  deci- 
sion. 

Lin  Butler 
North  Manchester,  Ind. 


REEVALUATE   USE  OF  MUSIC 

I  have  learned  to  appreciate  and  use  some 
of  the  contemporary  setting  of  church  music, 
but  only  because  of  the  solid  foundation 
upon  which  the  great  hymns  of  the  church 
have  been  established.  (See  April  1  Messen- 
ger. )  I  believe  that  each  individual  must 
constantly  be  on  guard  lest  his  music  become 
a  matter  of  outward  form,  without  personal 
integrity. 

New  songs  for  new  times  are  meaningless 
if  the  attitude  of  the  individual  has  not 
changed.  Let  us  not  exploit  our  religious 
emotions.  I  do  believe  much  of  the  music 
written  today  is  produced  for  the  moment 
and  for  the  pleasure  of  men.  It  is  a  reflec- 
tion of  ourselves  and  not  of  God.  However, 
God  seeks  to  reach  us  through  many  ave- 
nues and  the  person  who  listens,  seeks,  and 
is  sensitive  to  creative  moments,  truly  wor- 
ships. 

I  believe  the  music  we  use  should  praise 
God.  and  the  God  we  worship  is  the  same 
yesterday,  today,  and  always.  I  do  believe 
we  need  carefully  to  examine  the  words  we 
use  in  singing  praise  to  God  whether  we 
use  contemporary  or  "moods  of  their  day 
hymns."  Our  diet  of  church  music  must 
always  be  the  best  we  can  give  to  God. 

A  new  now  in  music  cannot  exist  without 
a  new  now  in  the  hearts  of  men.  Unthinking 
singing  is  a  form  of  dishonesty,  for  the  sing- 
er just  mouths  the  words  and  his  feeling 
level  does  not  exist.  It  appears  to  me  that 
there  is  a  desperate  need  for  a  searching 
reevaluation  of  the  use  of  music  on  the  part 
of  every  person  who  in  anyway  is  responsible 
for  the  music  leadership  in  worship. 

Bonnie  K.  Hinkle 
Middletown,  Md. 


R.  H.  Miller 


Several  weeks  ago  one  of  our  editors 
visited  Dr.  Robert  H.  Miller  and  his 
wife  at  their  home  near  the  campus  of 
Manchester  College.  He  found  the  for- 
mer college  professor  checking  the 
proofs  of  his  new  book  of  prayers- — 
his  first  since  1934  —  that  The  Brethren 
Press  will  publish  June  15. 

But  Dr.  Miller  indicated  then  that  he 
would  like  to  find  a  publisher  for  a  col- 
lection of  his  stories  for  children  —  and 
he  showed  the  visitor  the  neatly  hand- 
written manuscript  of  three  chapters  he 
has  already  com- 
pleted of  a  commen- 
tary on  the  Gospel 
of  John.  All  of 
this  literary  activity 
has  developed  since 
1969,  when  Dr.  Mil- 
ler retired  from  the 
Manchester  College 
faculty,  where  he 
was  professor  of  re- 
ligion and  philosophy.  Rounding  off  a 
successful  career  as  a  teacher  that  sum- 
mer, he  and  Mrs.  Miller  took  up  a 
succession  of  interim  pastorates  —  in 
eight  churches  in  nine  years  —  stretch- 
ing from  Baltimore  to  Wenatchee. 
Readers  may  recall  a  feature  story  Mes- 
senger carried  about  this  second  career 
of  the  Millers  in  our  May  7,  1970, 
issue. 

But  a  third  career  was  beginning 
even  then.  For  Dr.  Miller  developed 
the  practice  of  writing  pastoral  prayers 
for  use  in  the  churches  he  served.  He 
has  now  prepared  98  of  these  prayers  — 
as  meaningful  for  personal  and  family 
use  as  they  are  in  a  public  service  — 
for  inclusion  in  a  new  book  called  The 
Hunger  of  the  Heart.  Look  for  a  few 
samples  of  the  prayers  in  this  issue. 
And  pause  a  moment  to  marvel  at  the 
writing  career  that  now  engages  some  of 
R.  H.  Miller's  leftover  energy  at  the 
exhilarating  age  of  83. 

Other  contributors  to  this  issue  in- 
clude Mary  Ann  M.  Kill  p.  Waynesboro, 
Pa.;  John  G.  Fike.  communications  unit 
member:  Shirley  Heckman.  educational 
development  consultant  for  Parish  Min- 
istries Commission;  Leiand  Wilson,  La 
Verne,  Calif.,  pastor;  and  Arthur 
Hoppe.  syndicated  columnist  whose  ar- 
ticle appears  courtesy  of  the  San  Fran- 
cisco Clironicle. 

The  Editors 


6-13-72    MESSENGER     1 


Karl  Yount:  "Heart"  education 


Once  a  week,  sometimes  more  often, 
some  twenty  "Big  Brothers"  of  Balti- 
more Polytechnic  Institute  work  for 
45  minutes  before  the  opening  of 
school  on  a  one-to-one  basis  with 
neighborhood  youths,  many  from 
broken  homes,  others  who  find  their 
world  broadened  by  an  older  friend 
who  cares. 

The  tutoring  program  of  the  "Big 
Brothers"  is  but  one  of  many  projects 
undertaken  by  a  group  of  students  at 
Poly,  a  science-engineering  college 
prep  high  school  in  the  Maryland 
city.  Behind  such  projects  is  a  service 
committee  at  the  school,  and  behind 
the  committee  is  Karl  E.  Yount  Jr.,  a 
member  of  the  Westminster,  Md., 
Church  of  the  Brethren. 

Mr.  Yount,  42.  believes  that  as 
necessary  as  "head"  education  is 
"heart"  education.    "I  have  always 
believed  that  if  just  given  the  oppor- 
tunity and  inspiration,  young  people 
will  gladly  donate  their  time  and  skill 
to  the  elevation  of  others'  happiness." 
And  Karl  Yount  has  been  that 
inspiration. 

Since  1956,  when  a  few  of  his 
classes  helped  in  a  Red  Cross  drive 
and  others  assisted  four  needy  city 
families,  Mr.  Yount  and  his  boys 


have  been  at  the  heart  of  an  expand- 
ing service  program. 

Helping  poor  families  move,  tutor- 
ing elementary  children,  working  and 
playing  with  day  care  center  children, 
and  hospital,  orphanage,  and  homes 
of  the  aged  visitations  are  but  ex- 
amples of  the  service  programs  which 
Mr.  Yount,  as  adviser,  has  helped  his 
boys  see  through.  Last  fall  he  was 
commended  for  his  community  serv- 
ice by  the  Baltimore  City  Fair  for 
"accomplishment,  innovation,  and 
enterprise." 

One  of  the  largest  events  is  an 
annual  Christmas  party  for  under- 
privileged children.   Last  winter's 
party  aided  more  than  1,500  children, 
that  twelve  years  ago  began  with  150 
youth. 

Mr.  Yount  joined  the  English  fac- 
ulty at  Poly  in  1956  after  two  and  a 
half  years  in  alternative  service  and 
BVS,  assigned  to  the  National  Service 
Board  for  Religious  Objectors  in 
Washington,  D.C. 

And  what  does  Mr.  Yount  receive 
from  it  all?  "Sincere  service  to  others 
can  open  the  inner  values  of  love, 
possibly  allowed  to  lie  dormant  for 
years,"  he  says,  "and  permit  God  to 
begin  his  mysterious  transformation." 
For  Karl  Yount,  loving  service  is 
contagious. 


in^ 


William  L  .Widdowson: 

"In  touch"  with  life  aptly  describes 
86-year-young  William  L.  Widdow- 
son of  Waynesboro,  Pa.    An  opti- 
mistic outlook,  regular  physical  ex- 
ercise, countless  interests  and  hob- 
bies, and  a  deep  conviction  that  his 
purpose  is  to  live  according  to  God's 
will  combine  to  keep  this  great- 
grandfather a  youthful,  active,  dedi- 
cated adult. 

Symbolic  of  his  still  active  life  and 
concern  for  others,  the  former  postal 
employee  last  May  joined  in  a  ten- 
mile  CROP  Hunger  Hike. 

Since  1960  Mr.  Widdowson  has 
participated  in  the  camping  program 
of  the  church,  partly  because  it  brings 
him  into  contact  with  youth  and  part- 
ly because  it  affords  him  continual 
new  experiences  in  nature,  where  he 
feels  most  at  home.   Popular  with  the 
youngsters  of  the  Waynesboro  con- 
gregation, who  call  him  "Uncle  Bill," 
he  works  at  Camp  Eder  in  the  sum- 
mer teaching  wildlife  to  the  children. 
Gardening  provides  further  touch 
with  the  natural  world. 

His  intellectual  life,  too,  simmers 
on  a  level  of  continuous  activity.  A 
graduate  of  Juniata  College,  he  has 
retained  an  interest  in  all  types  of  lit- 
erature, keeping  abreast  of  local,  na- 
tional, and  world  affairs.   He  shares 
his  thoughts  in  a  wide  correspondence 
and  faithfully  records  daily  events  in 
a  diary.   He  has  memorized  scores  of 
poems  and  verses  of  scripture  —  a 
reservoir  of  ideas  from  which  he 
frequently  draws  when  teaching  or  in 
conversation. 

But  the  essence  of  his  life  is  the 


2      MESSENGER    613-72 


Reflecting  optimism 

church.  A  Bible  student.  Brother 
Widdowson  has  for  years  taught  a 
church  school  class,  currently  the 
adult  class,  and  an  afternoon  study 
group.  "I  desire  to  do  all  I  can,"  he 
says,  and  his  share  in  furnishing  the 
Widdowson  Chapel  for  the  Waynes- 
boro church,  combined  with  his  faith- 
ful support  of  all  church  programs, 
attests  to  this  statement. 

He's  attended  Annual  Conference 
regularly  and  generally  agrees  with 
Conference  decisions,  which,  he  feels, 
"tend  to  be  open-minded."  Today's 
church,  he  thinks,  is  going  through  a 
period  of  readjustment. 

"Some  things  don't  appear  as  spir- 
itual, sacred,  and  representative  of 
our  Brethren  heritage  as  they  should, 
but  I  think  we're  coming  into  a  period 
in  which  that  will  change,"  he  adds, 
reflecting  characteristic  optimism. 

His  involvement  in  the  church  and 
daily  personal  devotion  and  study  are 
major  sources  of  strength  to  this 
brother  whose  life  is  a  continuous 
growing  process.  For  young-in-heart 
W.  L.  Widdowson  is  in  touch  with  all 
o'f  life.  —  Mary  Ann  M.  Kulp 


Joyce  Conner:  Helping  unsell  the  war 


Inter\'iewers  who  ask  Joyce  Conner 
what  a  "typical  suburban  housewife" 
is  doing  in  the  peace  movement  likely 
will  not  hear  direct  answers.   Instead, 
Joyce  will  turn  the  conversation  away 
from  herself  to  the  activities  of  the 
Dayton.  Ohio.  Help  Unsell  the  War 
advertising  campaign. 

Her  enthusiasm  is  infectious, 
though  she  seems  somewhat  surprised 
to  find  herself  chairing  the  coalition 
that  began  last  Christmas  when  nine 
groups  in  the  Dayton  area  joined  to 
promote  Help  Unsell  the  War  ads. 
Joyce  works  with  BVSers,  the  Met- 
ropolitan Churches  United,  and  mem- 
bers of  Clergy  and  Laymen  Con- 
cerned to  induce  radio  and  television 
stations  and  newspapers  (and  even 
Messenger  —  see  inside  back  cover) 
to  use  "Unsell"  ads  as  a  public 
service. 

The  ads,  developed  last  year  on  a 
nationwide  basis  at  the  urging  of  a 
group  of  Yale  University  students, 
carry  a  punch.  In  one  tv  spot,  the 
camera  pans  down  the  gravestone  of 
a  Marine  killed  in  the  war,  then  pans 
over  the  endless  rows  of  white  mark- 
ers in  Arlington  Cemetery.  An  an- 
nouncer asks:  "Is  it  worth  it?" 

Since  December  Joyce  and  her 
colleagues  have  persuaded  all  Day- 
ton-area tv  and  radio  stations,  as  well 
as  two  newspapers,  to  use  the  ads  in 
some  way.  Happily,  Joyce  cites  the 
successes:  a  radio  station  that  agreed 
to  run  spot  commercials  for  thirty 
days  signing  up  for  another  thirty 
days  when  letters  of  appreciation 
poured  in;  a  newspaper  carrying  an 


Unsell  ad  —  only  the  second  public 
service  ad  in  its  history;  two  other 
newspapers  running  feature  articles, 
illustrated  with  photographs  of  the 
ads;  radio  interviews  which  "present- 
ed the  Help  Unsell  the  War  Cam- 
paign in  a  very  challenging  way." 

Joyce  describes  herself  as  a  new- 
comer to  the  kind  of  involvement  she 
now  experiences.    Mission  12  with  a 
group  from  her  congregation,  the 
Prince  of  Peace  Church  of  the  Breth- 
ren; classes  at  the  peace  studies  insti- 
tute at  the  University  of  Dayton. 
where  she  holds  a  part-time  job;  and 
participation  on  a  social  action  task 
force  for  Prince  of  Peace  church  led 
her  to  Clergy  and  Laymen  Concerned 
and  finally  to  Help  Unsell  the  War. 

"I  get  'high'  from  the  excitement  of 
our  successes,"  she  reflected.    "We're 
anticipating  a  new  series  of  ads  on 
the  air  war.  and  Help  Unsell  the  War 
has  opened  a  West  Coast  office. 
Next,  here  in  Dayton,  we're  tentative- 
ly planning  an  Unsell  the  War  Sunday 
to  get  materials  to  all  the  churches 
in  the  area. 

"But  you  feel  like  such  a  pebble, 
and  it's  easy  to  get  depressed:  The 
war  is  still  going  on. 

"When  I  first  began  attending 
classes  at  the  peace  studies  institute, 
students  couldn't  figure  out  why  I  was 
there  —  'straight',  average,  over 
thirty.    But  those  are  the  people 
we  hope  Help  Unsell  the  War 
is  reaching  —  average  people  who 
may  be  turned  off  by  demonstrations, 
but  who  react  positively  to  adver- 
tising." 


615-72    MESSENGER     3 


Expanded  health  care  program  set  by  Elizabethtown  College 


Elizabethtown  College  will  offer  an 
expanded  degree  and  course  program  in 
the  health  care  field. 

Recognizing  the  shortage  of  trained 
personnel  in  health  care  occupations  — 
one  recent  state  study  calls  the  shortage 
"critical"  —  the  Pennsylvania  college  is 
projecting  a  step-by-step,  1 0-year  plan  to 
help  meet  the  need. 

Initially  approved  are  plans  for  a  pro- 
gram in  occupational  therapy  to  begin  in 
September  1973.   The  college  will  em- 
ploy an  occupational  therapist  to  develop 
a  curriculum. 

Before  a  baccalaureate  program  is  put 
into  effect,  however,  it  must  go  back  for 
final  approval  to  the  college's  community 
government,  which  represents  faculty, 
students,  and  the  administration. 

In  applying  for  federal  aid  for  plan- 
ing purposes,  college  officials  have  met 
with  representatives  of  hospitals  and 
other  health  care  agencies  in  the  five- 


county  area  surrounding  the  college  to 
survey  their  needs  and  to  seek  their 
cooperation  in  implementing  health  care 
curricula. 

An  integral  part  of  all  programs  will 
be  clinical  experience  under  the  super- 
vision of  trained  personnel  at  these  insti- 
tutions, and  the  use  of  their  specialists 
in  the  college  classroom. 

According  to  C.  Dean  Mitchell,  dean 
of  the  faculty,  the  survey  confirmed  the 
view  that  there  are  virtually  no  institu- 
tions in  central  Pennsylvania  offering 
such  programs.    Of  the  conversations 
with  area  health  care  people.  Dr. 
Mitchell  said: 

"The  federal  government  has  recog- 
nized the  need  to  the  point  of  communi- 
cating with  these  institutions  and  charg- 
ing them  to  go  out  into  the  community 
to  try  to  find  educational  institutions 
and  facilities  which  will  offer  the  training 
they  need. 


"We  have  gone  in  and  suggested  that 
we  would  like  to  be  a  part  of  this  and 
that  we  would  assist  in  establishing  a 
consortium-type  of  situation,  and  their 
response  has  been  exciting.   They  want 
to  participate. 

"Essentially,  our  proposal  is  not  that 
we  be  centered  with  all  the  facilities  but 
that  we  provide  the  impetus  to  bring 
together  all  kinds  of  facilities  and  that  a 
hospital  or  a  health  care  agency  might 
free  one  of  its  people  to  teach  in  our 
program. 

"It  will  produce  a  kind  of  cooperation 
that  doesn't  often  exist  right  now.    We're 
talking  about  a  complete  interrelation- 
ship between  these  institutions  and  our 
program." 

The  college's  initial  decision  to  plan 
for  Allied  Health  programming  was 
based  on  some  startling  statistics 
reported  recently. 

According  to  the  US  Department  of 
Health,  Education  and  Welfare,  there 
presently  is  a  29  percent  deficit  of  trained 


Delegates  from  three  overseas 
churches  to  greet  Brethren 

The  Church  of  the  Brethren  will  host 
during  its  Annual  Conference  this  month 
three  fraternal  delegates  from  sister 
churches  in  India,  Ecuador,  and  Nigeria, 
where  Brethren  have  had  long-term  mis- 
sion involvements. 

For  the  first  time  the  United  Evangel- 
ical Church  of  Ecuador,  the  Church  of 
North  India,  and  the  Eastern  District 


Delegates:   Nasir,    Miizo,   Mai  Side   Bin 

( Lardin  Gabas)  of  the  Church  of  Christ 
in  the  Sudan  will  be  represented  at  Con- 
ference as  autonomous  denominations 
rather  than  as  Brethren  districts. 
With  action  taken  last  year  by  the 


Nigerian  church  (see  related  story  else- 
where in  these  pages),  each  of  the  over- 
seas churches  now  maintains  a  national, 
autonomous  status  while  in  full  fellow- 
ship with  the  Church  of  the  Brethren  in 
the  United  States. 

The  fraternal  delegates  coming  to  the 
US  arc: 

From  India,  Rt.  Rev.  Eric  S.  Nasir, 
moderator  of  the  Church  of  North  India 
and  Bishop  of  Delhi.   Before  the  forma- 
tion of  the  new  church.  Bishop  Nasir  was 
a  clergyman  of  the  Anglican  Church  in 
India. 

From  Ecuador,  Sr.  Segundo  Muzo,  a 
member  of  the  central  board  and 
treasurer  of  the  United  Evangelical 
Church  of  Ecuador.   Of  Llano  Grande 
background,  he  is  a  lay  member  of  the 
Emmanuel  Church  in  Quito  and  was  one 
of  the  first  five  students  to  attend  the 
Brethren  school. 

From  Nigeria,  Pastor  A.  P.  Mai  Sule 
Biu,  former  chairman  of  the  executive 
committee  of  the  Eastern  District  (Lardin 
Gabas)  of  the  Church  of  Christ  in  the 
Sudan.   Pastor  Mai  Sule  has  been  a  key 
leader  in  the  Nigerian  church  for  many 
years. 

Each  of  the  men  will  spend  time  in 


various  churches,  homes,  and  church 
gatherings  in  the  United  States  before  and 
following  Annual  Conference.   They  are 
expected  to  participate  widely  in  the 
Conference,  during  General  Board  meet- 
ings prior  to  the  Conference,  and  in 
general  sessions  and  Insights  '70s  events. 

Conference  to  celebrate 
Lardin  Gabas  autonomy 

Delegates  to  the  Cincinnati  Annual  Con- 
ference will  have  an  opportunity  to  cele- 
brate the  autonomy  of  the  Eastern  Dis- 
trict of  the  Church  of  Christ  in  the 
Sudan,  known  to  most  Brethren  as  Lardin 
Gabas. 

In  April  of  last  year  the  Nigerian 
church  began  functioning  under  its  own 
constitution,  bringing  it  fully  into  part- 
nership with  the  Church  of  the  Brethren 
as  a  vibrant  new  denomination  of  its 
own.   No  longer  a  Brethren  district,  the 
new  church  could  seek  to  become  a  mem- 
ber in  the  World  Council  of  Churches. 

The  General  Board  in  March  passed 
on  to  Annual  Conference  an  affirmation 
recognizing  Lardin  Gabas  as  "a  church  in 
its  own  right." 


4      MESSENGER    0-15-72 


Allied  Health  personnel  and  this  is 
expected  to  continue  to  1980. 

The  same  report  indicates  that,  by 
1975,  there  will  be  a  need  for  56  percent 
more  occupational  therapists,  34  percent 
more  physical  therapists,  and  42  percent 
more  recreational  therapists.   These  three 
are  among  the  fields  in  which  Elizabeth- 
town-area  hospitals  and  health  care 
agencies  expressed  a  need. 

Although  planning  next  year  will  be 
centered  on  occupational  therapy,  the 
coordinator  will  investigate  the  possibil- 
ity of  beginning  such  other  programs  as 
physical  therapy,  recreational  therapy, 
music  therapy,  health  care  management, 
and  medical  records  libraries,  Dr. 
Mitchell  said. 

The  school  will  continue  the  20-year- 
old  medical  technology  program,  ex- 
panding it  as  the  number  of  students 
warrants.    The  college's  continuing  edu- 
cation program  also  may  provide,  by  as 
early  as  next  fall,  short-term  seminars 
in  health  care  management. 


At  Elizabethtown  College:  Allied  with  health  care  agencies,  a  med-tech  program 


"We  rejoice  for  the  faithfulness  of 
church  leaders,  both  Nigerian  and  non- 
Nigerian,  who  have  labored  side  by  side 
for  these  many  years  to  make  Christ 
known  and  to  discover  together  in  a  more 
perfect  way,  God's  will  for  his  people  in 
a  complex  and  rapidly  changing  world," 
the  affirmation  says. 

"We  rejoice  for  the  vision  of  early 
leaders  who  worked  toward  the  goals  of 
lives  turned  around  for  new  life.  Chris- 
tians drawn  together  by  common  calling 
into  the  community  of  local  congrega- 
tions and  congregations  committed  to  one 
another  in  a  national  church  for  mutual 
encouragement  and  a  common  witness  in 
their  world. 

"They  sought  and  trained  leaders,  en- 
couraging them  to  take  responsibility  and 
authority,  and  to  work  out  their  own 
vision  of  what  it  means  to  be  Christian  in 
an  African  world. 

"We  rejoice  that  the  dreams  of  the  past 
have  become  the  realities  of  the  present. 
The  church  in  Nigeria  is  a  vital  and  able 
community  of  God's  people.   It  brings 
together  the  gifts  and  perspectives  of 
many  tribal  traditions  into  the  common 
cause  of  Christ  for  the  health  and  new 
life  of  their  Nigerian  world.  The  Lardin 


Gabas  Church  has  great  potential  for 
numerical  growth,  for  a  broad  and 
capable  base  of  leadership,  and  for 
unique  interpretation  of  the  Christian 
faith. 

"We  celebrate  the  fact  that  Lardin 
Gabas  is  now  a  church  in  its  own  right, 
walking  its  own  road,  ordering  its  own 
life,  and  exercising  autonomy  in  matters 
of  its  own  polity  and  program." 

While  increasing  responsibilities  for 
the  church  in  Nigeria  are  being  taken 
over  by  Nigerian  churchmen,  the  Church 
of  the  Brethren  continues  with  a  task  in 
the  country  and  in  close  fellowship  with 
the  church  there. 

World  Ministries  executive  Joel  K. 
Thompson,  following  a  visit  to  Nigeria 
last  November,  said:  "I  do  not  sense  any 
desire  to  break  bonds  of  fellowship.   I 
experienced  only  the  joy  and  enthusiasm 
of  persons  who  felt  that  they  have  now 
come  of  age  and  who  wish  to  work 
and  serve  the  church  in  ministry 
together." 

He  said  that  the  Nigerian  church  ac- 
tion fulfills  the  mandate  of  Annual  Con- 
ference made  in  1955  that  Brethren  mis- 
sions become  independent,  national,  and 
indigenous  churches. 


Recently,  a  Nigerian  was  employed  by 
the  Church  of  the  Brethren  Mission  as 
Jos  business  representative,  a  post 
formerly  held  by  Marion  Bricker.    It  is 
contemplated  also  that  this  summer  a 
Nigerian  will  replace  LeRoy  Griffin  as 
assistant  in  the  business  manager- 
treasurer's  office,  when  Mr.  Griffin  re- 
turns to  the  US. 

Nigerians  have  been  employed  as  driv- 
ers, and  the  nursing  superintendents  at 
the  two  hospitals  are  all  Nigerian.   The 
supervision  of  the  dispensaries  in  the 
Garkida  and  western  area  is  now  in  the 
hands  of  a  trained  Nigerian.    Except  one, 
each  of  the  Waka  Schools  principals  and 
vice-principals  are  Nigerian. 

John  Waba,  the  present  assistant  in  the 
community  development  program,  is  ex- 
pected to  attend  the  University  of  Mis- 
souri in  1973-74  in  order  to  obtain  train- 
ing to  head  up  the  program  in  Uba 
District. 

Pastor  Mai  Sule  Biu  will  be  the  frater- 
nal delegate  of  the  Lardin  Gabas  Church 
at  the  Cincinnati  Conference.  Next  year 
the  Nigerian  church  will  observe  the 
fiftieth  year  of  Church  of  the  Brethren 
work  begun  in  1922  by  missionary 
Stover  Kulp. 


6-15-72   MESSENGER     5 


Symbols  aid  congregations 
in  worship  experiences 

The  traditional  worship  center  of  cross, 
candles,  flowers,  and  Bible  are  giving 
way  —  or  being  supplemented  —  in  some 
congregations  with  banners,  mobiles,  and 
some  ordinary  household  items  that  help 
interpret  a  service's  theme  and  message. 

Thus  a  visitor  to  the  Elizabethtown, 
Pa.,  Church  of  the  Brethren  might  have 
been  surprised  more  than  the  members 
one  Sunday  morning  to  find  huge  photo- 
graphic mobiles  of  the  old,  the  young, 
and  the  poor.   Their  message  —  and  that 
of  the  morning  sermon  —  was  that  every- 
body is  beautiful  regardless  of  his  or  her 
state  or  position. 

Pastor  C.  Wayne  Zunkcl's  coordination 
of  the  elements  of  the  service  led  beyond 
the  sermon  and  the  chancel  to  include  the 
song  of  the  younger  children's  choir  and 
the  illustration  on  the  chiirch  bulletin. 

He  and  the  worship  committee  meet 
two  months  in  advance  with  the  choir 
director  and  organist  to  develop  the 
themes  and  centers. 

The  worship  table  one  week  held  a 
rake  and  basket  of  grass  when  the  ser- 
mon compared  the  rules  for  lawn  care  to 
the  basics  which  the  Bible  shares  for  the 
nurture  and  growth  of  people. 

On  a  race  relations  theme  the  sixth 
graders  used  an  opaque  projector  to  en- 
large that  Sunday's  bulletin  cover  and 
constrLict  the  same  design  in  construction 
paper  that  was  hung  on  the  dossal  cloth. 

When  the  children's  day  sermon  was 
on  "The  Snips  and  Snails  and  Puppy  Dog 
Tails  of  Which  the  Kingdom  Is  Made," 
the  first  graders  prepared  the  worship 
center  by  creating  life-sized  paper  dolls 
of  themselves  and  writing  a  litany  used  in 
the  service. 

Still  other  worship  centers  have  used 
"stained-glass"  windows  of  colored  tis- 
sue paper,  a  spinning  wheel,  hands  made 
of  styrofoam,  a  clock  and  plumb  line, 
musical  instruments,  and  tree  branches  to 
help  convey  the  thought  of  the  morning. 

Mr.  Zunkel's  objective  is  to  convey  his 
message  in  more  than  words  alone.   Ad- 
mittedly, some  worship  centers  were  con- 
troversial to  a  few.    Banners  made  by 
women  displayed  at  the  front  on  what 
"woman  is"  drew  criticism  on  Mother's 
Day  Sunday. 


Syiuhols    in    worship:    More    than    words 

Other  centers  simply  don't  work.   He 
tells  of  one  woman  who,  on  seeing  the 
Omega  symbol  in  the  front  one  week, 
said:  "I  sat  all  through  church  and 
couldn't  figure  out  what  that  horse  shoe 
was  doing  up  there." 

He  finds  some  of  the  older  persons  en- 
thusiastic about  the  different  centers, 
while  some  younger  people  are  turned  off 
at  times.  Still  others  of  the  congregation 
have  come  early  to  get  a  good  look  at  the 
center  before  the  service  time. 

In  other  congregations  too  —  at  York 
Center  in  Lombard,  III.,  Elgin.  111.,  De- 
troit's Trinity,  for  three  —  the  theme  of 
the  morning  is  being  translated  into 
visual  worship  symbols. 

"Creative  worship  centers  are  impor- 
tant because  they  provide  visual  state- 
ments of  the  worship/sermon  theme  to 
a  visually  oriented  audience,"  said  Wil- 
fred E.  Nolen.  the  General  Board's  con- 
sultant for  the  celebration  process. 

"The  traditional  worship  center  com- 
ponents —  cross,  Bible,  candles  —  will 
continue  to  be  important  visual  symbols 
in  the  sanctuary,  but  these  need  to  he 
supplemented  regularly  with  new  symbols 
from  man's  faith  life  experience. 

"As  the  components  of  the  worship 
center  vary  so  will  its  location.  The  en- 
tire chancel  backdrop,  as  well  as  side 


walls  and  ceiling,  can  be  focal  points  for 
worship  center  symbols,"  he  said. 

The  use  of  such  visual  symbols  also 
gives  a  congregation's  creative  members 
an  opportunity  to  express  themselves  in 
the  worship  services.   Youth,  adults,  chil- 
dren, and  senior  citizens  can  participate 
in  the  service  in  this  way,  using  and 
developing  creative  skills. 

The  Celebration  Team  has  compiled  a 
set  of  40  color  photos  of  worship  centers 
from  the  Elizabethtown  and  York  Center 
congregations  for  loan  to  local  churches. 
Pastors  and  arts  or  worship  committees 
will  find  them  helpful  in  motivating  new 
interest  and  ideas  about  worship  centers, 
Mr.  Nolen  said.   Each  photo  is  mounted, 
described,  and  plastic  laminated.  They 
may  be  secured  from  Mr.  Nolen.  1451 
Dundee  .Ave..  Elgin,  III.  60120. 

Has  COCU  a  future?    For 
some,  the  urgency  falters 

.At  this  juncture  in  ecumenical  history', 
where  stands  COCU?   Where  stands  the 
10-year-old  effort  to  unite  nine  denomi- 
nations into  a  25-million-member 
"'Church  of  Christ  Uniting"? 

The  member  churches  are  now  study- 
ing the  Plan  of  Union  in  advance  of  the 
Oct.  22-27  plenarv  meeting  in  St.  Paul, 
Minn.    And  apparently  they  haven't 
liked  what  they've  written. 

Dr.  George  C.  Beazley  Jr.  of  Indian- 
apolis, chairman  of  the  Consultation  on 
Church  Union,  the  parent  body,  told  the 
United  Methodist  general  conference  in 
April  that  the  road  to  union  will  be  long- 
er than  first  imagined.   Dr.  Beazley  is 
head  of  the  ecumenical  office  of  the 
Christian  Church  (Disciples  of  Christ). 

The  traditional  coolness  of  the  Meth- 
odist bishops  hadn't  warmed  any.  They 
welcomed  the  "continued  movement 
toward  involvement  in  the  universal 
church."  but  suggested  that  '"at  the  mo- 
ment the  form  that  the  Great  Church 
shall  take  has  not  been  revealed.  There 
appears  to  be  less  enthusiasm  for  one 
giant  administrative  unit." 

Serious  doubts  about  the  new  church 
were  raised  too  by  the  executive  council 
of  the  United  Church  of  Christ  in  March. 
And  Church  of  the  Brethren  observers  to 
the  sessions  last  fall  voiced  other  con- 
cerns and  cautions. 


6      MESSENGER    6-15.72 


[La[n)dlsirDD[n]( 


Harold  Z.  Bomberger  of  Harrisburg, 
Pa.,  was  one  Brethren  attending  last  Sep- 
tember's tenth  plenary.    He  admits  to 
coming  away  with  the  feeling  that  hardly 
anyone  is  "on  fire  for  COCU."  Enthusi- 
asm varies  from  almost  nil  to  moderate, 
he  said,  and  lethargy  is  one  of  the  most 
serious  problems  facing  the  consulta- 
tion. 

Other  observers  for  the  Church  of  the 
Brethren  were  John  D.  Metzler  Sr., 
Fruitland,  Idaho.  S.  Loren  Bowman, 
Elgin,  111.,  and  C.  Albert  Guyer,  Denver, 
Colo. 

Issues  that  should  have  been  settled 
long  ago  are  still  being  fought,  said 
John  Metzler.  "The  proposed  Plan 
of  Union  has  not  settled  the  conserva- 
tive, traditional  vs.  the  liberal,  inno- 
vative differences."  And  on  specific 
issues  debated.  Mr.  Metzler  is  particularly 
vivid;  "To  some  of  us  it  seemed  that 
countless  gnats  were  strained  out  of  the 
soup  and  scrunched  on  the  floor  while 
fairly  large  herds  of  camels  went  undis- 
turbed on  their  way." 

Loren  Bowman  may  have  put  his 
finger  upon  an  important  point  in  noting 
that  "barriers  to  unity  today  are  as  much 
within  denominations  as  between  denom- 
inations.  There  is  not  much  confidence 
that  a  bigger  organization  will  bring  new 
vitality  to  the  churches  unless  there  are 
major  revisions  in  the  ecclesiastical 
structures." 

Dr.  Bowman  believes  that  local  devel- 
opments, including  clustering  for  nur- 
ture and  mission,  are  running  ahead  of 
COCU  progress.   The  Church  of  the 
Brethren  general  secretary  does  not  see 
the  Brethren  ready  to  be  a  part  of  the 
union  if  the  timetable  of  1975  holds;  if 
delayed  until  1980,  he  doubts  that  the 
present  plan  of  union  will  be  valid. 

"If  cooperative  efforts  continue  to 
increase  rapidly  at  local  and  agency  lev- 
els, a  style  of  ecumenical  activity  may 
develop  that  will  bypass  the  uniting  pro- 
posals of  COCU,"  the  executive  said. 

The  Brethren  observers  agreed  that  the 
church  should  continue  to  send  observers 
to  the  plenary  sessions,  but  at  a  reduced 
number,  bringing  them  more  in  line  with 
other  observer  groups,  and  on  a  more 
continuing  basis. 

A  favorable  vote  on  the  Plan  of  Union 
by  the  nine  member  churches  seems 
unlikely  if  taken  today. 


HAPPENINGS    ...  In  a  late  development  three  Darke  County, 
Ohio ,  congregations ,  among  them  Oakland  Church  of  the 
Brethren,  announce  a  summer  work  camp   for  young  persons 
who  will  live  and  work  alongside  migrant  families.   The 
plans  relate  to  the   page  12  story  in  this  issue. 

"The  Things  That  Belong  to  Peace"  created  the  substance 
of  G.  Wayne  Click's  lecture  at  Bethany  Theological  Seminary 
last  month.   Dr.  Click,  president  of  Keuka  College,  ad- 
dressed an  audience  for  the  Huston  Memorial  Peace  Lecture. 


PEOPLE   YOU  KNOW 


President  emeritus  of  Manchester 


College,  Vernon  F.    Schwa Im,   died  May  10  at  Timbercrest  Home. 
He  was  85.   A  college  administrator  for  40  years.  Dr. 
Schwalm  was  an  active  churchman  as  well,  serving  on  the  Gen- 
eral Board  and  in  the  moderatorship  of  the  denomination.  . . . 
Byron  M.    Flory ,    83,  whose  father  founded  Bridgewater  College, 
died  May  3 ,  four  months  after  the  death  of  his  wife ,  Nora 
Phillips  Flory.   The  two  served  in  China  from  1917-32.   Be- 
fore retirement  in  1957  he  was  a  school  principal  and  pastor. 

FOR  CONFERENCEGOERS    . . .  Following  the  186th  recorded 
Annual  Meeting,  MEDIASCOPE   will  offer  a  choice  of  seven,  30- 
minute  taped  programs :   a  composite  of  business  and  worship 
sounds  similar  to  coverage  in  Messenger' s   1971  Conference 
issue;  the  speeches  of  Tom  Skinner,  Dale  W.  Brown,  Rose- 
mary Ruether  and  Graydon  Snyder,  Phyllis  Carter,  and  Robert 
0.  Hess;  and  a  composite  of  Bible  Hour  messages.  MEDIA- 
SCOPE   will  accept  orders  until  July  15,  and  order  blanks 
are  available  from  district  executives,  from  Agenda,  at 
the  Annual  Conference  registration  desk,  and  at  the  General 
Board/Communications  exhibit.   Price  on  all  tapes  is  $3.50 
plus  postage.   Customers  may  indicate  either  first-class 
or  fourth-class  rates.   Any  combination  of  five  tapes  may 
be  ordered  for  $15  plus  postage. 

Conferencegoers  will  share  the  good  news  of  God's  love 
in  song  within  the  Cincinnati  community  in  a  second  cele- 
bra ti on  outside   the  walls .      As  last  year,  musical  individ- 
uals and  groups  may  report  to  coordinator  of  the  celebra- 
tion, Clyde  Weaver,  at  the  Conference. 

Accidental  death  and  dismemberment  insurance   will  be 
provided  for  persons  attending  the  Cincinnati  Annual  Con- 
ference.  Coverage  will  be  effective  from  12:01  a.m.  (EDT) 
June  20,  until  12:01  a.m.  (EDT)  July  9.   Any  personal  in- 
jury sustained  during  this  period  causing  death  or  dismem- 
berment is  covered,  provided  the  person  was  attending  Annual 
Conference  or  was  on  the  way  to  or  from  Cincinnati. 

Members  of  the  Church  of  the  Brethren  and  IJieir  small 
children  are  covered.   Nonmembers  are  covered  within  the 
same  period,  but  only  after  they  complete  their  official 
registration.   Benefits  payable  are:   $1,000  for  accidental 
loss  of  life,  or  loss  of  any  two — hands,  feet,  or  eyes;  $500 
for  loss  of  one  arm,  leg,  or  eye.   Coverage  does  not  in- 
clude death  or  dismemberment  due  to  sickness.   All  types  of 
travel  are  covered,  except  nonscheduled  air  flights.   Claims 
may  be  reported  to  Robert  Greiner,  Treasurer,  during  the 
Conference  or  at  1451  Dundee  Ave. ,  Elgin,  111.  60120. 


6-15-72  MESSENGER   7 


PS©DS]U  D^SP© 


Baptists  and  Brethren:  Are  we 
ready  for  anything  more? 


A  proposal  for  an  "associated  relation- 
ship" between  the  American  Baptist 
Convention  and  the  Church  of  the  Breth- 
ren was  unveiled  to  Annual  Conference 
in  jLine  1971.    Upon  hearing  the  presen- 
tation from  the  late  W.  Harold  Row  on 
behalf  of  the  Committee  on  Interchurch 
Relations,  the  delegates  accepted  a 
Standing  Committee  recommendation 
that  the  paper  be  studied  and  brought 
back  a  year  hence. 

An  associated  relationship,  as  ex- 
plained in  the  Interchurch  Relations  re- 
port, is  "an  intermediary  step  which 
could  affirm  our  desire  for  a  closer  fel- 
lowship and  cooperation."    It  also  is 
viewed  as  signifying  ways  for  furthering 
mutuality  "at  all  levels  of  our  church 
life." 

Clearly  the  paper  specified  that  the 
step  is  not  intended  as  a  merger.  The 
action  for  both  parties  is  voluntary,  with 
each  remaining  autonomous  and  main- 
taining its  own  identity,  even  while  striv- 


ing to  relate  more  closely  together  in 
fellowship,  witness,  and  mission.   Where 
individual  units  —  institutions  or  con- 
gregations, for  example  —  choose  to 
unite,  the  merged  unit  remains  aligned 
with  both  denominational  bodies. 

Further,  according  to  the   1971   report, 
the  associated  relationship  is  to  undergo 
periodic  review,  one  point  being  "to 
determine  whether  there  may  be  a  readi- 
ness to  enter  negotiations  for  merger." 

In  proposing  such  a  course,  a  Brethren 
Committee  on  Interchurch  Relations  and 
the  American  Baptists'  subcommittee  of 
the  Commission  on  Christian  Unity 
delineated  several  factors  underlying  the 
move  toward  heightened  cooperation.    In 
twelve  years  of  conversations,  the  com- 
mittees have  found  a  great  deal  of  com- 
monality in  the  free  church  tradition,  in 
the  concept  of  the  believers'  church,  and 
in  goals  for  mission.    In  1968  the  two 
committees  jointly  released  "Principles 
for  a  Plan  of  Union."   In  several  areas 


where  Baptists  and  Brethren  reside  in 
proximity,  evidences  of  cooperative 
programming  are  increasing. 

On  the  latter  point,  at  the  local  level 
Baptist  and  Brethren  ties  can  be  cited 

•  in  Sacramento,  Calif.,  with  the  mer- 
ger of  the  74-year-old  Judson  Baptist 
parish  and  the  57-year-old  Meadowview 
Brethren  parish  into  the  Prince  of  Peace 
church.    Affiliation  is  held  with  both 
denominations. 

•  in  Cedar  Rapids,  Iowa,  with  the 
federation  of  the  First  Baptist  and  the 
Brethren  congregations.   The  Baptist 
facilities  are  utilized;  joint  programs  and 
separate  identities  are  maintained. 

•  near  Froid,  Mont.,  where  the  Grand- 
view  Brethren  and  the  McCabe  Baptist 
congregations  are  moving  toward  feder- 
ation after  two  years  of  yoked  rela- 
tionship. 

•  at  Fredericksburg,  Iowa,  where  after 
five  years  of  shared  pastoral  leadership 
under  Brethren  minister  Gerald  R. 
Mease,  the  Brethren  and  the  Baptists  are 
considering  selling  the  two  buildings  and 
erecting  a  new  edifice  as  a  federated 
congregation. 

•  in  Middle  Pennsylvania,  where 
Brethren  pastor  Ronald  A.  Beverlin  in  a 
yoked  parish  serves  the  Rockhill  and 
Blacklog  "Valley  Brethren  churches  and 


At  Wcnatchee,  Wash.,  Baptists  and  Brethren  participate  jointhj  in  {I)  a  well-baby  clinic;  (r)  communion  in  the  united  congregation 

8     MESSENGER    6-15-72 


the  Three  Springs  and  Saltille  Baptist 
churches. 

•  in  State  College,  Pa.,  through  the 
affiliation  of  the  25-member  Brethren 
fellowship  with  the  300-member  Uni- 
versity Baptist  congregation  three  years 
ago.   The  parish  now  with  404  members 
is  aligned  with  both  denominations. 

•  at  Wenatchee,  Wash.,  where  follow- 
ing joint  programming  in  the  summer  of 
1970,  the  Immanuel  Baptist  church  and 
the  Wenatchee  Church  of  the  Brethren 
have  united  in  worship  services.  Chris- 
tian education,  and  youth  and  women's 
groups,  and  in  sponsorship  of  an  80-unit, 
six-story  retirement  home.  Garden  Ter- 
race.  The  federated  congregations  use 
the  Brethren  facilities. 

NATIONAL  COOPERATION 

On  the  national  scene  joint  Baptist- 
Brethren  enterprises  include 

•  curriculum  planning,  writing,  and 
publishing,  for  25  years  in  the  production 
of  graded  materials,  most  recently  in  a 
project  resulting  in  the  Encounter  Series 

(  also  involving  the  Christian  Church, 
Disciples  of  Christ) . 

a  cooperation  between  two  adjacent 
seminaries,  Bethany  Theological  and 
Northern  Baptist,  at  Oak  Brook,  111. 
Presently  the  two  institutions  have  a 
combined  library  staflf  and  curricula  open 
to  students  from  both  campuses.   Ex- 
ploration is  under  way  for  combining 
strengths  in  other  ways. 

•  church  building  counsel,  with  the 
Comprehensive  Building  Services  staff  of 
the  American  Baptist  Convention  avail- 
able to  and  now  servicing  Brethren  con- 
gregations across  the  country. 

•  a  combined  executive  secretaryship 
for  the  52  Brethren  congregations  of 
Middle  Pennsylvania  and  the  20  Baptist 
congregations  of  the  Center  Association 
in  the  same  area.   Brethren  minister 
Joseph  M.  Mason  staffs  the  office. 

•  other  limited  program  involvements: 
draft  counseling,  personnel  placement 
procedures,  personnel  for  the  study  of 
housing  by  an  Annual  Conference 
committee. 

A  unique  facet  entailed  in  closer  re- 
lations with  American  Baptists  is  the 
potential  of  wider  minority  ties  for  the 
Brethren.   As  pointed  up  by  Richard  N. 
Miller  in  the  pastor's  resource  mailing, 
Agenda,  "Not  only  do  minority  groups 


represent  ten  percent  of  the  ABC  mem- 
bership, but  the  ABC  now  has  an  asso- 
ciated relationship  with  the  Progressive 
Baptist  Convention,  a  denomination  with 
approximately  900  congregations  and  a 
membership  of  600,000  blacks." 

A  FORERUNNER 

As  to  the  current  status  of  the  asso- 
ciated relationship  proposal,  the  recom- 
mendation of  the  Interchurch   Relations 
Committee  from  1971  stands,  awaiting 
Annual  Conference  action.    In  its  up- 
coming report  to  delegates  in  Cincinnati 
the  committee  indicates  no  essential 
changes  ha\e  taken  place  in  conversations 
with  the  Baptists  in  the  past  year,  but  it 
goes  on  to  add  a  significant  note.   The 
committee  expresses  hope  that  if  the  as- 
sociated relationship  with  the  American 
Baptists  is  approved,  it  may  be  "a  fore- 
runner for  similar  relationships  with 
other  denominations,  with  multiple 
affiliation  and  relationships  in  service 
becommg  a  means  used  for  advancement 
of  the  Christian  cause." 

Currently  on  the  Interchurch  Relations 
Committee  are  John  D.  Metzler  Sr.  of 
Fruitland.  Idaho,  chairman,  A.  Stauffer 
Curry  of  Mamaroneck,  N.Y.,  and  Paul 
W.  Kinsel  of  New  Carrollton,  Md., 
elected  by  Annual  Conference,  and 
Harold  Z.  Bomberger  of  Harrisburg,  Pa., 
Floyd  H.  Mitchell  of  Chambersburg,  Pa., 
and  J.  Benton  Rhoades  of  Emerson,  N.J., 
appointed  by  the  General  Board. 
S.  Loren  Bowman,  general  secretary  of 
the  General  Board,  is  an  ex  officio 
member. 

While  the  General  Board  itself  has  not 
dealt  with  the  matter  of  Baptist  rela- 
tions, just  as  it  had  not  spoken  head-on  to 
the  matter  of  joining  the  Consultation  on 
Church  Union  some  years  ago,  a  state- 
ment adopted  in  March  gives  some  indi- 
cation of  the  board's  stance  on  ecumenic- 
ity.   In  "An  Affirmation  of  Mission"  the 
General  Board  called  for  "the  continua- 
tion and  strengthening  of  our  denomina- 
tion at  all  levels  of  life."  More  particu- 
larly, the  statement  declared  that  it 
looked  with  disfavor  upon  actions  at  this 
time  which  "would  limit  or  bias  coopera- 
tion by  selecting  certain  denominations 
as  preferable  to  others  for  ecumenical 
relations."   On  the  other  hand,  the  state- 
ment asserted  that  where  congregations 
or  other  units  determine  they  can  better 


fulfill  their  mission  through  cooperation, 
such  steps  as  yoking,  federation,  or 
affirmation  are  encouraged.    "If,  in  the 
providence  of  God,  the  merger  of  the 
Brethren  with  some  denomination{s)  is 
to  occur  in  the  future,  the  church  must 
prepare  itself  to  bring  its  best  strengths 
to  such  a  merger,  not  weakness  and 
brokenness,"  the  affirmation  statement 
concluded. 

What  impact,  if  any,  the  General 
Board  statement  will  have  on  the  im- 
minent deliberations  of  Annual  Confer- 
ence is  unknown.   Taken  at  face  value,  it 
may  appear  the  board's  stance  runs 
counter  to  the  directions  endorsed  by  the 
Interchurch  Relations  Committee.    What- 
ever the  implication  for  Brethren-Baptist 
ties,  the  statement  accents  the  desire  to 
strengthen  Brethren  denominational  life. 
Reportedly,  however,  there  was  a  lack  of 
enthusiasm  in  the  Goals  and  Budget 
Committee,  which  originated  the  affirma- 
tion statement,  for  the  associated  rela- 
tionship with  the  Baptists.    The  Goals 
and  Budget  Committee  is  comprised  of 
the  elected  officials  and  the  executive 
staff  of  the  denomination's  General 
Board. 

ENCOURAGE  CLOSER  TIES 

Should  the  associated  relationship  be 
entered  into  by  both  the  Brethren  and 
the  Baptists,  its  import  may  carry  quite 
diflfering  assessments,  as  Richard  Miller 
commented  in  Agenda.    "Although  what 
is  proposed  may  seem  to  some  like  a  giant 
step  forward,  others  are  pointing  to  the 
fact  that  it  is  simply  a  formal  approval 
of  a  significant  relationship  that  now 
exists,"  Mr.  Miller  noted. 

Conceivably,  with  or  without  the  bless- 
ing of  denominational  assemblies,  local 
and  area  relationships  between  Baptists 
and  Brethren  may  continue  to  flourish  at 
the  modest  pace  now  under  way.   The 
one  added  measure  which  adoption  by 
official  bodies  might  bring  is  to  encourage 
closer  ties  particularly  in  national  and 
international  thrusts,  where  interaction 
for  the  two  bodies  thus  far  has  come 
slowly. 

Whatever  response  Baptist  and  Breth- 
ren delegates  give  to  the  proposal,  after 
twelve  years  of  friendly  encounters,  the 
fraternal  representatives  are  right  in 
putting  the  question:  Are  we  ready  for 
anything  more?  —  h.e.r. 


6-15-72    MESSENGER      9 


PRAt^RS 


People  Who  Love 

We  thank  thee,  O  God,  for  the  revelation  of  thy- 
self in  people  \\ho  love,  and  for  thy  call  to  us  to 
become  part  of  that  revelation. 

We  have  seen  one  poised,  wise,  lo\ing  person 
still  a  tempest  in  a  family,  church,  or  community. 
Lord,  fit  us  for  that  role. 

We  have  seen  fear  vanish  when  it  could  no 
longer  spread  its  wild  contagion,  ^^'e  pray  for  love 
that  casts  out  fear. 

We  have  seen  hatred  dissolve  in  the  presence  of 
a  will  that  could  not  be  made  to  hate.  God  grant 
to  us  that  will. 

We  have  seen  selfishness  give  way  before  self- 
sacrificing  devotion.  Arm  us  for  such  aggressive 
action  against  evil. 

We  have  seen  self-pitv  shamed  bv  uncomplain- 
ing endurance  and  courage.  Make  us  so  spend- 
thrift of  pity  for  others  that  we  have  none  for  our- 
selves. 

We  ha^e  seen  weariness  vanished  by  zeal  "to  do 
God's  will  and  to  finish  his  work." 

We  see  all  this  and  more  in  Jesus,  suffering  for 
us,  leaving  us  an  example  that  we  should  follow  in 
his  steps.  He  committed  no  sin.  No  guile  was 
found  in  his  lips.  When  he  was  reviled  he  did  not 
revile  in  return;  when  he  suffered  he  did  not  threat- 
en. He  himself  bore  our  sins  in  his  body  on  a  tree, 
that  we  might  die  to  sin  and  live  to  righteousness. 

Blessing  and  glory  and  honor  and  power  be 
unto  him.    Amen. 


Holy   Living 

Eternal  SpmiT,  infinite  love,  maker  and  sustainer 
of  all,  our  heavenly  Father,  we  would 

reverence  thee  by  sensing  thv  presence  in  every- 
thing, 
praise  thee  by  living  with  gladness  from  day  to 

day, 
love  thee  bv  loving  thv  children  near  and  far, 
serve  thee  by  doing  as  unto  thee  what  lies  close- 

est  to  us, 
trust  thee  by  living  without  fear  and  worn.-,  and 
make    thee    knovvTi    by    lives    in   which    Christ 

dwells. 
We  pray  that  each  time  of  worship  may  help 
us  so  to  live.    Amen. 


10      MESSENGER    6-15-72 


Choices 

O  God,  give  us  the  fortitude  and  honesty-  to  hve 
with  our  choices: 

Choices  solemnized  in  marital  vows  and  regis- 
tered in  heaven: 

Choices  of  work,  doing  it  so  wholeheartedly  that 
we  find  ourselves  co-workers  with  thee; 

Choices  of  friends,  learning  that  "to  be  social  i.s 
to  be  forgiving"; 

Choices  of  residence,  ourselves  transients,  leav- 
ing our  shelters  clean  and  orderly  for  those  who 
follow  us; 

Choices  of  lovaltv,  finding  in  dedication  not  the 
loss  but  the  essence  of  freedom; 

Choices  which  we  shall  never  drain  of  romance 
and  glory  by  weakly  wishing  we  had  made  some 
other; 

Choices  which,  because  life  is  short  and  we  are 
small,  must  e.vclude  so  much  and  include  so  little; 

Choices  which  shall  keep  us  from  poaching  upon 
a  garden  entrusted  to  another; 

Choices  so  cherished  as  to  increase  the  world's 
wealth  of  fortitude  and  honesty. 

For  the  glory  of  God  and  in  the  name  of  Jesus 
Christ.    Amex. 


rO  PRAy^  IN  PERSON 


Together 

We  thaxk  thee,  our  Father,  for  those  who  are 
\oung,  for  their  fresh  awareness  of  the  \\'orld,  for 
their  plav  and  laughter,  their  hunger  for  all  that 
life  holds  in  store. 

We  thank  thee  for  those  who  are  old,  for  those 
qualities  that  befit  their  years:  poise,  forgiveness, 
\\'isdom,  aloofness  from  strife,  the  peace  that  Jesus 
gives. 

We  thank  thee  for  those  in  the  middle  years, 
whose  heavily  burdened  lives  continually  verifN- 
thy  promise:  "Sufficient  unto  thy  days  shall  thv 
strength  be." 

How  important  we  are  to  each  other! 

We  are  involved  in  a  fellowship  of  all  thy  chil- 
dren: on  earth,  in  heaven,  on  other  worlds  which 
may  be  their  homes,  even  the  unborn,  who  are  not 
less  in  thy  care,  though  to  us  they  seem  not  yet 
to  be. 

We  thank  thee  for  the  \\'av  in  which  we  are  all 
bound  up  together,  so  that  human  ills  cannot  be 
isolated  nor  good  fortune  monopolized  for  long. 

This  mystery  of  common  life  was  illuminated, 
filled  with  meaning,  brightened  with  hope  and 
anointed  with  power  by  the  life,  ministry,  suffering, 
death,  and  resurrection  of  our  Lord. 

In  whose  name  we  worship  thee.    Amen. 


Turned   Into  Joy 

Our  lives  are  written  sometimes  in  prose  and  some- 
times in  poetr)'.  V\'e  have  walked  in  the  dark  valley 
and  stood  upon  mountaintops.  We  know  the  differ- 
ence between  joyless  labor  and  labors  of  love.  We 
know  the  bitter  fruits  of  getting  by  and  the  joy  of 
laying  at  the  Master's  feet  our  best.  We  know  ho\\' 
dull  is  the  doing  of  what  we  have  to  do  and  how 
bright  the  doing  of  what  we  love  to  do. 

And  we  know  —  praise  God,  we  know  because 
thou  hast  shown  it  to  us  —  how  the  dark  valley,  joy- 
less labor,  getting  by,  the  dull  doing  of  what  we 
have  to  do  can  be  transfonned  into  poetry,  light, 
and  jov,  in  fulfillment  of  thv  promise  in  the  Scrip- 
tures, verified  countless  times  by  those  who  accept 
it  in  faith:  "Your  sorrow  shall  be  turned  into  joy. 
Though  you  sorrow  now,  I  will  see  you  again,  and 
your  hearts  will  rejoice,  and  no  one  will  take  your 
joy  from  you." 

In  Christ.    Amen. 


From  "The  Hunger  of  the  Heart,"  a  new  hook  of  prayers 
bv  Robert  H.  Miller  from   The  Brethren  Press 


"In  oup  world  all  things  are  always  praying.  No  act 

employs  so  many  hearts  and  voices.' 

—  Robert  H.  Miller 


6-15-72    MESSENGER      11 


In  Ohio's  Darke  County,  Brethren  and 
others   join   forces   in   a   unique   ministry 

to  migrants 

IN  SERVICE 

FOR 
JUSTICE 

byJohnG.Fike 


wust  about  now  the  Darke  County  tomato 
plants  are  firmly  rooted  and  urgently 
thrusting  upward.   The  warmth  these 
plants  take  from  the  sun  symbolizes  the 
comfort  farmers  of  this  west  central  Ohio 
county  take  from  their  hopes  for  a  good 
growing  season  and  a  bountiful  harvest. 
Those  hopes,  however,  are  mingled  with 
the  anxieties  of  unpredictable  weather 
and  prices  and  of  increasing  demands  of 
both  laborers  and  the  bank.    Living  on 
the  land  means  not  only  being  in  touch 
with  nature,  but  also  being  at  the  mercy 
of  the  climate  and  the  market.   It  is  not 
easy  being  a  tomato  grower. 

In  a  rural  Texas  town,  a  migrant 
family  begins  the  journey  northward, 
following  the  crops  of  asparagus,  straw- 
berries, cherries,  beets,  tomatoes,  cu- 
cumbers, apples.    Planting,  pruning,  and 
picking  fruit  and  vegetables  tie  the  field 
worker,  as  they  do  the  farmer,  to  the  soil. 
Perhaps  the  cherry  blossoms  will  freeze, 
maybe  the  farmers  will  use  more  me- 
chanical pickers  instead  of  human  work- 
ers.   It  is  discouraging  just  to  think  of 
moving  the  family  from  town  to  town, 
living  in  shacks  and  huts,  being  rejected 
by  a  more  stable  population,  stooping, 

MESSENGER    6.15-72 


picking,  and  lugging  in  the  hot  sun  for 
twelve  hours  a  day,  all  for  45c  per  hun- 
dred pounds  of  tomatoes.   Having  little 
education  and  limited  skills,  the  migrant 
worker  takes  his  children  out  of  school 
and  moves  his  family  northward,  hoping, 
as  do  the  farmers,  that  this  year  will  be  a 
little  better. 

In  the  early  60s  a  group  of  Christian 
women  in  west  central  Ohio  began  a  min- 
istry of  day  care  for  migrant  children, 
planning  under  the  direction  of  Meth- 
odist pastor  Frank  Robmson  of  the  Ohio 
Migrant  Ministry.  This  first  effort  at 
ecumenical  ministry  grew  to  become  the 
Darke  County  Migrant  Ministry,  which 
today  offers  a  unique  spread  of  day  care. 
Head  Start,  legal  and  medical  aid,  and 
educational  programs  and  a  year-round 
effort  to  help  field  workers  settle  out  of 
the  migrant  stream. 

Ihe  Church  of  the  Brethren,  local, 
district,  and  national,  is  much  involved  in 
the  Darke  County  Migrant  Ministry. 
Individual  pastors  and  laymen  from 
eleven  Brethren  congregations,  along  with 
funds  from  the  Southern  Ohio  District 
church  extension  budget  and  support  for 


Left,  three  of  816  children  whose  activ- 
ities in  Head  Start,  elementary  school, 
and  day  care  centers  are  part  of  the 
Migrant  Ministry;  below,  workers  har- 
vesting Darke  County's  rich  tomato  crop 


helping  to  reach  out  beyond  the  walls  of  isolation  and  prejudice        \ 


a  cooperating  agency  from  the  Fund  for 
the  Americas  in  the  United  States, 
combine  with  members  and  resources  of 
other  faiths  and  other  races  and  with 
secular  and  governmental  agencies  to  sus- 
tain the  program.   For  Brethren  there  are 
chances  for  new  areas  of  service  and  for 
new  learning  about  racism  and  its 
destructiveness.    For  migrants,  there  is 
alleviation  of  some  of  the  stresses  that 
mark  their  lives. 

Included  in  the  Darke  County  Migrant 
Ministry  are  two  day  care  centers,  two 
Head  Start  programs,  and  two  accredited 
elementary  school  programs  for  children 
in  grades  kindergarten  through  six.   The 
larger  center  of  activity  is  at  Union  City, 
along  the  Indiana  border:  the  other,  a 
satellite  center  housed  at  the  Oakland 
Church  of  the  Brethren,  serves  the 
eastern  side  around  Bradford.    Reaching 
816  youngsters  last  year,  the  centers  were 
open  from  midsummer  to  mid-October. 
Funds  for  the  school  programs  came 
from  the  Ohio  Department  of  Education 
—  Migrant  Division,  granted  by  the 
federal  Department  of  Health,  Education, 
and  Welfare,  and  administered  by  the 
local  school  district. 

The  migrant  medical  clinic  is  operated 
by  the  Darke  County  Health  Department 
through  a  special  grant  from  the  US 
Department  of  Health,  Education,  and 
Welfare.   Area  physicians  cooperated  to 
provide  medical  care  last  year  for  more 
than  five  hundred  persons  from  July  to 
October.   One  Brethren  physician.  Dr. 
Delbert  Blickenstaff,  points  out  that 
cooperative  staffing  of  the  clinic  not  only 
provides  medical  care  for  migrant  fam- 
ilies but  also  benefits  the  resident  popula- 
tion through  public  health  and  other 
services. 


Ihe  Migrant  Ministry  legal  aid  pro- 
gram combines  the  resources  of  the 
Community  Action  Council  and  the  local 
bar  association  to  help  migrant  persons 
know  and  realize  their  civil  rights.   In 
instances  where  the  grower  has  retained 
part  of  a  worker's  wage  until  the  end  of 
the  harvest,  to  insure  that  the  worker  will 
stay  until  the  crop  is  picked,  legal  as- 
sistance has  helped  the  worker  obtain  his 
full  wage  according  to  law. 

In  its  settling  out  program,  in  which 
migrants  are  helped  to  locate  in  the 


community  on  a  permanent  basis,  the 
Migrant  Ministry  has  worked  the  past 
year  with  fifteen  families.    A  school  to 
teach  adults  basic  reading  and  math  skills 
is  supported  by  the  US  Department  of 
Labor.  Twenty-five  adults  enrolled  in  the 
school  soon  will  be  looking  for  perma- 
nent jobs  within  Darke  County 
communities. 

Through  S7,100  in  grants  made  avail- 
able by  the  Fund  for  the  Americas  pro- 
gram and  the  Southern  Ohio  District  of 
the  Church  of  the  Brethren  to  the  Union 
City  chapter  of  La  Raza  Unida,  an  in- 
digenous organization  of  Hispanic 
Americans,  the  Darke  County  Migrant 
Ministry  has  been  able  to  hire  a  commu- 
nity social  worker  who  relates  to  families 
settling  out  as  a  teacher,  social  worker, 
source  of  encouragement,  and  liaison 
between  migrants  and  governmental 
agencies. 

Through  the  services  of  the  Migrant 
Ministry.  Brethren  and  others  help  power 
structures  and  persons  reach  out  to 
migrants  beyond  the  walls  of  isolation  and 
prejudice  in  a  declaration  of  interde- 
pendence.  Social  services  having  begun, 
the  goal  then  becomes  social  justice. 


The  struggle  is  to  plow  the  hardened 
ground  of  independence  and  isolation, 
exposing  it  to  the  warmth  of  cooperation 
and  enfranchisement;  to  plant  the  seeds 
of  true  power  and  adequate  education, 
anticipating  the  harvest  of  justice  and 
participation;  to  prune  the  distrust  and 
contempt  between  farmer  and  migrant 
worker  so  the  fruit  of  understanding  may 
be  nourished. 


B 


.■yond  the  services  of  direct  aid. 
Brethren  and  others  aligned  with  the 
Migrant  Ministry  help  the  resident  com- 
munity and  migrants  overturn  the  crusty 
isolation  and  prejudice  that  have  long 
endured.   The  plowing  is  hard,  but  inter- 
dependence is  breaking  through. 

"Brethren  in  Darke  County  ha\e  all 
kinds  of  power,"  said  Fred  Bernhard  of 
the  Oakland  Church  of  the  Brethren. 
"We  have  educational  power,  brain 
power,  monev  power,  political  power. 
We  have  Brethren  persons  on  the  school 
board,  in  businesses,  in  banks,  real  estate, 
and  milk  cooperatives:  we  have  Brethren 
who  are  doctors,  lawyers,  teachers;  we 
have  Brethren  who  are  in  the  political 


Adult  education  classes:  A  way  to  einpowennetu  for  migrant  workers  in  Darke  County 


14      MESSENGER    6-15-72 


"Unless  we  share  our  power  with  migrant  people,  we  are  keeping  them  in  a  situation  in  which  they  are  less  than  full  participants" 


structure  of  the  county." 

As  a  pastor  Fred  Bernhard  seeks  to 
assist  members  of  his  congregation  to 
find  ways  of  transferring  their  power  to 
the  powerless.   "We've  been  working 
hard  just  to  see  that  we  are  a  privileged 
people  and  a  people  with  power,"  he 
remarked.   "But  unless  we  begin  to  share 
our  power  with  the  migrant  people,  we 
are  helping  to  keep  them  in  a  kind  of 
enslaved  situation,  a  situation  in  which 
they  are  less  than  full  participants  of  the 
community  which  their  labors  benefit. 

"For  a  long  time  the  rural  church  has 
been  confronted  with  the  challenge  to 
minister  in  an  urban  or  inner-city  com- 
munity," Mr.  Bernhard  continued. 
"When  I  first  came  to  Oakland,  many 
persons  were  talking  about  how  we  could 
become  involved  in  inner-city  Dayton. 
But  now  we  are  coming  to  see  that  we've 
got  to  learn  to  use  the  power  we  have 
here  in  the  rural  areas.   One  of  the  great- 
est strengths  of  the  Brethren  is  still  the 
rural  parish." 

To  give  form  to  Mr.  Bernhard's  vision. 
It  is  helpful  to  look  at  the  involvements 
of  the  Oakland  church.  Some  individual 
members  work  directly  with  the  Migrant 
Ministry;  others  are  relating  to  settled  out 


families;  still  others  have  joined  with 
Brethren  elsewhere  in  a  race  training 
event  sponsored  by  the  Fund  for  the 
Americas  in  the  United  States.    One 
corporate  action  the  church  has  taken  in 
performing  its  mission  is  by  deciding  not 
to  build  a  new  church  building,  but 
instead  finding  new  uses  for  the  building 
which  now  stands  and  for  the  funds 
which  a  new  building  would  have  used. 
A  group  within  the  Oakland  parish  has 
explored  ways  to  purchase  land  and 
develop  low  income  housing  in  which 
settled  out  families  can  invest  with  low 
interest   mortgages. 

Marj  Petersime  from  the  Oakland 
church  teaches  in  the  Migrant  Ministry 
school.    Her  involvement  began  by  trans- 
porting children  from  camps  to  the 
school.   Now  in  charge  of  the  nursery 
school,  she  declares,  "It's  a  joy  to  work 
with  these  children.   They  are  so  loving 
that  you  can't  begin  to  give  them  what 
they  give  you  in  return.    And  the  grown- 
ups are  terrific,  too." 

Through  her  work  with  the  children, 
Mrs.  Petersime  has  earned  the  trust  of 
many  migrant  families  by  her  readiness 
to  relate.  While  she  feels  that  one  of  the 
barriers  for  migrant  children  is  language. 


she  also  believes  that  simply  teaching 
them  English  is  not  enough.   She  is  eager 
that  as  a  teacher  she  help  the  children 
think  for  themselves  and  ask  questions, 
help  them  be  aware  of  the  beauty  of  their 
own  culture  and  language  and  character- 
istics, and  help  them  grow  in  self-respect 
as  the  persons  God  created  them  to  be. 

What  place  does  Marj  Petersime  see 
the  Anglo  church  member  having  in  the 
Chicano  movement?  One  suggestion  she 
advanced  readily  is  to  buy  union  picked 
produce:  "Then  you  would  know  at  least 
the  people  are  being  paid  a  union  wage." 
Another  point,  she  observed,  is  to  give 
"people  who  are  settling  in  the  moral 
support  they  need  to  go  through  relocat- 
ing and  breaking  family  ties."   She  urges 
more  churches  to  do  as  members  at 
Oakland  have  done,  assisting  at  least  one 
family  in  settling  out  of  the  migrant 
stream. 

For  the  Ohio  Brethren,  trying  to  find 
housing  for  a  family  proved  to  be  a 
workshop  in  economic  discrimination,  for 
one  landlord  after  another  either  refused 
to  rent  or  radically  increased  the  amount 
of  rent  when  he  learned  Mexican- 
Americans  were  applying.  But  the  ex- 
perience of  helping  this  family  was  also  a 


6-15-72    MESSENGER      IS 


joy,  as  parishioners  rallied  to  donate 
items  from  furniture  to  blantcets,  from 
clothes  to  bicycles.    In  the  coming 
months,  this  venture  in  mission  will  also 
be  a  testing  to  see  if  members  of  the 
church  can  sustain  their  support,  en- 
couragement, and  friendship  through  the 
times  of  struggle  and  on  into  the  life  of  a 
new  member  family  in  a  community. 

Elsewhere  in  Darke  County,  Robert 
Mikeseli,  a  member  of  the  Migrant  Min- 
istry board  and  layman  in  the  Beech 
Grove  Church  of  the  Brethren,  also  has 
had  a  unique  involvement  in  helping 
settle  a  migrant  family.   When  the 
Rodolfo  Garzas  decided  to  give  up  the 
transient  life,  the  first  things  needed  were 
a  job,  a  home,  and  credit.  Bob,  a  chicken 
farmer  in  New  Madison,  had  an  opening 
at  his  Versailles  farm  and  was  challenged 
by  members  and  friends  of  the  DCMM 
to  try  actually  sharing  some  of  his  power 
with  a  migrant.  As  a  result.  Bob  hired 
Mr.  Garza  to  manage  his  second  farm. 
Bob  also  helped  to  negotiate  a  loan  for 
Mr.  Garza's  mortgage  for  a  home  near 
Union  City. 

"I  like  Ohio!"  exclaims  Mr.  Garza. 
"It  is  a  good  place  to  live,  and  it  is  good 
for  me  and  my  family  to  stop  always 
moving  around  from  place  to  place.    My 
children  are  in  school,  too,  and  perhaps 
it  will  be  possible  for  them  to  get  good 
jobs  when  they  grow  up." 

Bob  Mikeseli  said,  "Rodolfo  Garza 
deserves  a  chance  to  make  it  on  his  own, 
just  as  I  or  anyone  else  deserves  the 
chance.    Someone  had  to  take  the  first 
step  with  him.   It's  not  a  matter  of  char- 
ity; I  only  did  what  was  right  and  had 
to  be  done." 

But  what  was  done  was  essential:  it 
comprised  the  basic  steps  in  empower- 
ment in  this  society.    A  home,  a  job,  and 
a  credit  rating:  None  of  these  was  given 
to  Rodolfo  Garza,  but  the  doors  were 
opened  and  the  first  steps  were  taken 
with  him  by  a  permanent  resident  who 
had  already  established  his  power. 

Rodolfo  Garza  receives  more  than 
economic  support  from  Bob  Mikeseli. 
Bob's  family,  his  fellow  church  members, 
persons  in  the  Migrant  Ministry,  and  oth- 
er settling  out  families  all  lend  their  mor- 
al support  and  encouragement  to  the 
struggle.   Mr.  Garza  will  remain  em- 
ployed by  continuing  to  do  a  job  well;  he 
must  work  at  managing  his  personal 

16      MESSENGER    6-15-72 


finances  so  that  his  mortgage  is  paid 
and  his  credit  retained.    In  the  long  run, 
perhaps  the  factor  that  will  make  the 
difference  is  this:  that  persons  stand  with 
the  Garzas  coming  into  the  community 
as  new  members,  help  them  have  access 
to  the  necessities  of  living  in  that  com- 
munity, and  bring  them  the  warmth  of 
friendship  and  trust.   Perhaps  it  is 
through  these  gifts  to  one  another  that 
we  are  really  the  church  in  mission. 

This  summer  as  migrant  workers  come 
again  to  rural  communities  of  the  Church 
of  the  Brethren,  there  is  in  many  places 
a  long-practiced  social  code  that  stands 
to  be  challenged.    It  says  keep  these 
families  off  the  main  streets,  out  of  the 
motels,  out  of  decent  housing,  out  of  the 
schools,  out  of  the  hospitals.    Keep  the 
migrant  moving.    Don't  let  him  move 
into  our  vacant  apartment;  don't  offer 
him  child  care  or  health  services  or  social 
opportunities;  let  the  growers  take  the 
responsibility.    But  discriminatorv'  views 
such  as  these  are  the  privilege  only  of 
those  who  are  not  of  the  Body  of 
Christ. 


^r  those  who  would  follow  Christ's 
teachings,  the  only  road  open  is  the  more 
difficult  way  of  compassion  and  self- 
sacrifice.    It  strives  to  understand  the 
complexity  of  migrant-grower  issues.    It 
identifies  with  migrant  workers  in  their 
struggle  for  justice  and  enfranchisement, 
but  it  relates  to  the  grower  too  in  that 
he  is  caught  in  an  ever-tightening  vise 
between  costs  and  prices.    In  "mixing  in" 
amidst  these  issues,  ministry  will  not  be 
easy. 

Yet  we  are  called,  as  Christians  and  as 
Brethren,  to  be  in  service  and  to  seek 
justice.    We  are  called  to  be  in  service  to 
growers  and  workers  so  that  reconcilia- 
tion can  be  brought  about  by  example 
and  the  free  gift  of  God's  spirit.  We  are 
called  to  seek  justice  from  the  structures 
of  communities  and  states,  from  banks 
and  landlords,  from  businessmen  and 
officials,  so  that  reconciliation  may  be 
based  solidly  on  the  reality  of  God's  new 
community. 

In  Darke  County,  Ohio,  Brethren  and 
others  are  working  to  serve  needs  and  to 
seek  justice.   May  the  summer  of  1972 
see  similar,  new  Brethren  thrusts  in  other 
communities.    IH 


Whence 
the  church 


The  local  church,  however  little  or  much 
it  is  organized,  likely  has  three  or  four 
kinds  of  years;  the  church  school  year, 
when  educational  activities  are  com- 
menced: the  fiscal  year,  when  a  new 
budget  period  is  entered:  the  church  year, 
when  new  program  plans  are  started  and 
electees  and  appointees  take  office;  and 
the  pastoral  year,  when  contractual  terms 
with  paid  staff  are  dated. 

In  recent  Church  of  the  Brethren  de- 
velopments shifts  have  been  made  in  two 
of  the  years,  church  school  and  fiscal, 
the  former  now  commencing  September 
1  and  the  latter,  effective  in  1973,  Jan- 
uary I . 

A  new  item  of  business  to  come  before 
Annual  Conference  delegates  in  Cincin- 
nati later  this  month  centers  on  the  two 
remaining  years,  the  pastoral  and  the 
church  years.  The  recommendation  of 
the  General  Board  is  twofold: 

—  that  "we  no  longer  designate  a  'pas- 
toral year'  as  such,  but  allow  pastors  to 
move  at  any  time,  recognizing  that  March 
to  September  will  likely  continue  as  a 
peak  period." 

—  that  "beginning  Jan.  1,  1973,  the 
church  year  be  the  same  as  the  fiscal 
year." 


^^n  the  pastoral  year,  the  proposal  in- 
dictates  "there  has  been  a  growing  feeling 
among  pastors,  congregations,  and  dis- 
trict executives  that  pastoral  placement 
not  be  restricted  to  the  time  between 
March  and  September  1.  but  that  free- 
dom be  given  to  make  a  change  at  any 
time  that  it  is  mutually  agreeable  between 
the  pastor  and  the  employing  congre- 
gation." Once  initial  employment  occurs, 
the  paper  recommends  that  the  extension 
of  contracts  be  negotiated  at  the  regular 
budget  building  time  for  the  upcoming 
fiscal   year. 

On  shifting  the  church  year  from  Oc- 
tober 1  to  January  1,  the  paper  notes 
that  among  factors  supporting  the  change 
are  (1)  the  opportunity  the  fall  months 
offer  for  planning  program  and  building 
budgets,    (2)    the    ease    of   coordinating 


^nd pastoral  years? 


program  planning  and  budget  planning, 
and  (3)  the  number  of  ditTerent  years 
is  reduced. 

Because  the  General  Board  recommen- 
dation was  voted  only  in  March,  there 
have  been  few  pre-Conference  reactions 
to  the  proposed  changes.  One  district 
board.  Southern  Pennsylvania,  has  gone 
on  record  as  wholly  in  favor  of  the  move, 
with  its  e.\ecutive  secretary  J.  Stanley 
Earhart  noting,  "We  have  requests  from 
congregations  and  individuals  urging  that 
this  step  be  taken." 

Taking  a  countering  stance  is  former 
district  and  regional  executive  Galen  T. 
Lehman  of  North  Manchester,  Ind.  He 
offers  his  views  in  the  following  statement 
submitted  to  Messenger: 

"Our  1971  Annual  Conference  ap- 
proved a  recommendation  from  the  Gen- 
eral Board  that  changed  the  time  for 
beginning  the  fiscal  year  from  October 
1  to  January  1.  In  the  recommendation 
it  was  specifically  stated  'No  change  is 
proposed  in  the  pastoral  or  other  church 
years."  In  approving  the  report  the  dele- 
gates had  every  reason  to  conclude  that 
they  would  not  be  asked  to  make  any 
further  changes  in  the  church  year  or 
pastoral  year  for  several  years  to  come. 

"Much  to  our  surprise  and  chagrin, 
there  is  coming  to  the  1972  Annual  Con- 
ference a  recommendation  that  the 
church  program  year  be  changed  from 
October  1  to  January  1,  and  that  the 
pastoral  year  be  dropped  entirely.  My 
misgivings  regarding  the  wisdom  of  these 
recommendations  are  as  follows. 

"Currently  the  experience  of  most  local 
churches  shows  that  during  September 
and  with  the  beginning  of  school,  most 
families  are  back  home,  and  the  month 
can  be  used  to  advantage  in  building  up 
attendance  and  getting  organized  for  the 
new  year  on  October  1  on  a  sound 
basis.  .  .  . 

"Now  we  are  being  asked  to  approve 
a  change  that  would  break  the  active 
church  and  program  year  right  in  the 
middle.  What  incentive  would  there  be 
for  long  range  planning,  if  the  people 
involved  knew  that  at  that  point  the  fruit 


basket  is  to  be  upset?  Who  wants  to 
change  horses  in  midstream?  The  church 
program  would  be  disrupted  at  a  very 
critical  time. 

"Abolition  of  the  pastoral  year  could 
easily  prove  to  be  a  very  doubtful  pro- 
cedure. While  in  regional  and  district 
work  for  nineteen  years,  I  was  deeply  in- 
volved in  hundreds  of  pastoral  place- 
ments. It  became  quite  apparent  that  the 
more  actual  and  prospective  pastoral 
vacancies  there  were  at  one  time,  and 
the  larger  the  reservoir  of  prospective 
pastors  that  were  available,  the  more 
effective  and  satisfactory  pastoral  place- 
ments could  be  made  in  the  difficult  job 
of  trying  to  match  pastors  and  churches 
for  maximum  use  of  talent  and  abilities. 
The  pastoral  year  made  it  possible  for 
this  to  happen.  It  is  difficult  to  see  why 
something  as  helpful  should  now  be 
abandoned. 

"A  questionnaire  submitted  to  the  pas- 
tors in  1966  revealed  that  the  September 
1  date  for  the  pastoral  year  was  largely 
followed  and  appreciated.  It  has  been 
advantageous  for  both  pastors  and  con- 
gregations. The  present  practice  lends 
itself  well    in   placing   seminary   seniors. 

"There  are  always  justifiable  changes 
made  at  other  times  during  the  year,  and 
this  practice  should  be  considered  advis- 
able and  permissible.  It  should  not  re- 
quire dropping  the  pastoral  year  to  make 
this  possible.  My  fear  is  that  even  if 
Annual  Conference  would  approve  these 
recommendations,  that  there  would  likely 
be  a  general  reluctance  at  the  local 
church  level  to  abandon  the  pattern  of 
beginning  the  church  year  on  October  1. 
...  If  so  where  would  that  leave  us? 
Talk  about  confusion;  that  surely  would 
be  the  situation. 

"In  recent  years  we  have  had  a  major 
overhaul  of  our  organizational  pattern 
at  the  national  level,  and  made  recom- 
mendations for  the  same  at  the  district 
and  local  levels.  Isn't  it  about  time 
that  we  settle  down  to  catch  our  breath, 
so  that  we  can  adjust  to  the  changes  al- 
ready made,  and  give  these  changes  a 
chance  to  work,  before  we  continue  mak- 


ing further  administrative  changes? 

"Delegates  to  Annual  Conference  this 
year  would  be  well  advised  to  discover 
whether  their  local  congregations  would 
be  willing  to  put  into  practice  the  pro- 
posed changes,  before  voting  favorably 
to  change  our  present  patterns  and  prac- 
tices." 

In  a  response  to  a  letter  Mr.  Lehman 
had  directed  to  him,  Earle  W.  Fike  Jr., 
executive  of  the  Parish  Ministries  Com- 
mission, explained  that  last  year's  Con- 
ference action  centered  only  on  the  fiscal 
year.  But  since  then,  considerable  in- 
put from  districts  and  congregations 
prompted  the  new  proposal,  he  said. 
Much  of  that  input  centered  on  the  con- 
cern that  the  new  program  year  and  fiscal 
year  be  unified,  to  avert  program  and 
budget  planning  on  a  split  basis,  Mr. 
Fike  asserted. 


#n  regard  to  the  pastoral  year,  the 
Parish  Ministries  executive  expressed  the 
view  that  an  increasing  number  of  min- 
isters prefer  that  the  way  be  opened  of- 
ficially for  pastoral  changes  to  occur 
throughout  the  year.  He  anticipates  the 
predominant  period  of  change  will  re- 
main May  to  September. 

The  recurring  queries  from  congrega- 
tions and  districts  on  the  various  years 
and  the  multiplicity  of  dates  are  prime 
factors  behind  the  new  General  Board 
recommendation,  Mr.  Fike  summed  up. 
Acknowledging  that  any  change  requires 
some  years  to  become  routine,  he  stressed 
that  the  proposed  coordination  is  aimed 
at  reducing  confusion  rather  than  perpet- 
uating it. 

In  light  of  a  heavy  agenda  with  many 
substantive  issues,  no  one  can  predict 
how  much  time  will  be  given  on  the  Con- 
ference floor  to  airing  the  pros  and  cons 
of  changing  the  church  year  and  the  pas- 
toral year.  In  voting  the  matter  either 
up  or  down,  though,  likely  a  number 
of  delegates  will  do  so  hoping  that  after 
a  history  of  on-again,  oflf-again  appear- 
ances for  more  than  a  decade,  calendar 
issues  may  for  awhile  be  laid  to  rest.    D 


615-72     MESSENGER      17 


PS(Q)[PD( 


Home  Bible  study  for  families 
urged  by  Indiana  parish 

Responsibility  for  Christian  nurture  rests 
with  the  home  each  day  of  the  week,  not 
just  with  church  school  teachers  one  hour 
on  Sunday. 

Convinced  of  this,  the  Manchester 
Church  of  the  Brethren  turned  to  the 
church  school  curriculum,  grades  one 
through  six,  and  picked  up  the  biblical 
sources  listed  for  study.  The  lists  for 
March  through  August  were  duplicated 
and  sent  to  parents  with  a  letter  com- 
mending their  use  weekly  as  a  guideline 
for  family  study  and  discussion. 

The  goal,  according  to  James  E.  Tal- 
cott,  minister  of  education  for  the  North 
Manchester,  Ind..  parish,  is  to  help  par- 
ents and  children  to  grow  closer  together 
through  significant  sharing.  A  side  bene- 
fit, he  added,  is  informing  members  that 
the  church  school  curriculum  is  biblically 
oriented. 

"Tf  a  child  had  perfect  attendance  at 
church  school  all  year,  the  combined  time 
amounts  to  less  than  two  weeks  of  public 
school.  What  can  happen  in  just  two 
weeks  of  school'?'"  Mr.  Talcott  asked. 
"What  will  happen  if  families  are  en- 
couraged and  enabled  to  read  and  discuss 
scriptures  related  to  the  basic  themes  of 
the  unified  curriculum?" 

In  introducing  the  home  Bible  study 
proposal,  the  church  offered  copies  of 
"Good  News  for  Modern  Man,"  the  New 
Testament  in  Today's  English  Version, 
for  sale   through   church  school   classes. 


Breaking  bread  together: 
the  continuing  communion 

The  love  feast  at  First  Church  of  the 
Brethren,  York,  Pa.,  on  Palm  Sunday 
might  be  described  as  conventional  in 
that  it  included  a  common  meal  in  the 
fellowship  hall,  the  feetwashing  ceremony 
in  adjacent  rooms,  and  the  bread  and  cup 
communion  in  the  sanctuary.  But  the 
service  was  unconventional  in  that  before 
Holy  Week  had  passed,  many  communi- 
cants were  involved  in  similar  experi- 
ences far  removed  from  the  church  walls. 

After  participating  in  the  eucharist  at 
the  Sunday  evening  service,  the  worship- 
ers were  invited  by  Pastor  Curtis  W. 
Dubble  to  receive  a  second  piece  of  bread 
to  share  with  another  person  in  the  course 
of  the  week.  Earlier  Ralph  Z.  Moyer, 
director  of  special  ministries,  had  offered 
a  meditation  on  brokenness  in  life  and 
how,  through  the  broken  body  of  Christ, 
God's  wholeness  is  shared. 

In  taking  the  bread  wrapped  in  plastic, 
the  communicants  were  invited  to  seek 
out  and  to  share  particularly  with  persons 
who  in  some  way  may  be  experiencing 
brokenness.  During  the  distribution  a 
soloist  sang  from  The  Brethren  Hymnal 
No.  373: 

When  thy  heart,   with  joy  o'crflou-ing. 

Sin!,'S  a  thankful  prayer. 

In  thy  joy.  O  let  thy  brother 

With  ihce  share. 

On  Easter  Sunday  morning,  worship- 
ers were  invited  to  recount  from  the  pews 
experiences  of  sharing.  Among  the  re- 
sponses then  and  subsequently: 

•  A  husband,  upon  returning  home 
where  his  wife  had  remained  during  the 
love  feast  to  care  for  children  who  were 
ill,  in  the  quiet  of  the  evening  shared  the 
bread  with  her. 

•  A  couple  took  their  bread  to  a  doc- 
tor and  his  wife,  the  doctor  having  been 
on  call  and  unable  to  attend  the  service. 

•  A  woman  took  the  bread  to  work  to 
share  with  a  couple  of  secretaries  at  cof- 
fee break.  They  discussed  the  meaning 
of  the  bread   and  as  it  was  passed   the 


woman  declared:  "I  share  this  with  you 
because  I  love  you." 

•  Another  couple  mailed  their  package 
to  a  son  in  graduate  school  at  the  Uni- 
versity of  Miami. 

•  A  husband  and  wife  who  had  per- 
sonal and  marital  difficulties  invited  their 
counselors  of  the  past  eighteen  months, 
the  pastor  and  the  psychiatrist  and  their 
wives,  to  dine  out  with  them.  Following 
dessert  the  young  mother  said,  "I  have 
something  to  share  with  all  of  you."  She 
held  the  communion  bread  before  her, 
and  with  joy  and  thanksgiving  offered  it 
at  the  table. 

•  A  doctor  took  the  bread  into  the 
intensive  care  unit  to  a  20-year-old  moth- 
er whose  illness  is  critical.  Sharing  the 
bread  with  the  woman  the  doctor  said, 
"As  you  eat  this  bread,  think  of  God's 
love  for  you." 

•  A  woman  who  had  broken  her  foot 
two  weeks  after  the  service  was  visited 
by  neighbors  who  came  to  help  care  for 
her  child  and  to  assist  with  house  work. 
During  the  coffee  period  the  hostess  went 
to  the  refrigerator,  removed  the  bread, 
and  explained  she  had  been  saving  it  for 
an  appropriate  moment.  Now  at  a  time 
of  physical  brokenness,  she  remarked,  it 
was  a  glorious  experience  to  share  with 
those  who  in  turn  had  shared  their  lives 
with  her. 

The  day  after  the  \o\e  feast  one  par- 
ishioner wrote:  "I  had  not  been  to  a  love 
feast  in  three  years:  until  last  night  I 
didn't  realize  how  much  I  have  missed. 
It  was  really  a  terrific  experience  sharing 
with  one  another.  It  gave  me  a  whole 
new  outlook  on  life  and  I  hope  to  be  a 
better  person." 

Inside  the  church  and  out,  amidst  joy 
and  sorrow,  one  to  one  and  in  small  clus- 
ters,  the  bread  of  blessing  was  passed. 


18      MESSENGER    0-15-72 


Sunrise  and  resurrection: 
the  portrayal  of  joy 

Easter  morning  in  Youngstown,  Ohio, 
was  a  snowy,  gusty,  dark  morning,  and 
quite  a  surprise  after  a  few  days  of  balmy, 
springlike  weather.  I  spent  my  first  few 
minutes  outside  scraping  snow  off  the 
car  windows  for  safe  driving  purposes. 

Despite  the  weather  a  sizeable  group 
of  people  arrived  at  the  Woodworth 
Church  of  the  Brethren  to  take  part  in 
the  joyous  celebration  of  Christ's  resur- 
rection. The  program  this  morning  was 
planned  and  presented  to  us  by  the  young 
people  of  the  church. 

The  congregation  enjoyed  listening  to 
the  songs,  poetry,  and  prayers  that  guided 
us  to  a  feeling  of  great  joy  and  a  desire 
to  share  this  joy  with  others.  At  the  close 
of  the  inspirational  service  every  person 
was  given  a  helium-filled  balloon.  We 
walked  together  out  into  the  cold  singing 
"T  Have  a  Joy,  Joy,  Joy,  Joy  Down  in 
My  Heart."  As  we  gathered  on  the  lawn 
and  looked  heavenward  we  released  the 
balloons  and  these  symbols  of  our  joy 
floated  upward. 

Just  then  the  sun  broke  through  the 
clouds  and  completed  a  beautiful,  heart- 
warming picture  lighting  up  the  many 
colors  of  the  balloons.  Every  worshiper 
was  deeply  moved  by  such  a  glorious 
sight.  —  Ruth  Evans 


Troy  members  issue  own  guide 
for  devotional  use  in  Lent 

Circulated  to  the  membership  of  the 
Troy,  Ohio,  Church  of  the  Brethren  was 
a  Lenten  Devotional  Booklet  prepared  by 
the  members  themselves.  The  themes 
were  one  page  in  length  centering  on  sug- 
gested scriptural  passages. 

The  value  of  the  project  was  twofold, 
according  to  J.  D.  Glick,  pastor.  The  first 
came  to  those  who  studied  a  scriptural 
passage  and  wrote  about  it  in  terms  of 
personal  meaning.  The  second  came  to 
users,  nearly  half  of  whom  indicated  they 
regularly  used  no  devotional  material. 
Nonresident  members  were  especially 
pleased  for  the  additional  way  of  being 
in  touch. 

In  noting  that  the  general  response  was 
"overwhelmingly  positive,"  Pastor  Glick 
observed  that  "perhaps  the  church  does 
not  give  its  members  enough  opportu- 
nities to  share  their  faith." 

Copies  of  the  booklet  may  be  obtained 
by  writing  to  the  church  at  1431  West 
Main  Street,  Troy,  Ohio  45373. 


'Nail  service'  inaugurates  theme 
of  renewal  for  Ohio  worshipers 

A  "nail  service,"  a  poignant  reminder  of 
the  crucifixion,  inaugurated  the  Lenten 
season  for  the  Prince  of  Peace  Church  of 
the  Brethren,  Kettering,  Ohio. 

In  the  midst  of  reading  John  19,  the 
congregation  was  asked  to  visualize  the 
crucifixion  scene  by  forming  a  hammer 
with  a  fist  and  thrice  striking  the  other 
hand,  then  reversing  the  process.  At  an- 
other point  in  the  reading  the  congrega- 
tion knelt  to  sing  "The  Old  Rugged 
Cross." 

At  the  conclusion  of  the  sermon  Pastor 
Alan  L.  Whitacre  invited  worshipers  to 
come  to  the  altar  to  receive  a  personal 
memento,  a  cross  made  by  a  parishioner 
from  two  nails.  Each  recipient  was  en- 
couraged to  wear  or  display  the  item 
throughout  Lent  as  a  symbol  of  commit- 
ment or  recommitment  to  Jesus  Christ. 

In  the  weeks  that  followed,  one  mem- 
ber carried  the  cross  with  him  in  travels 
throughout  Japan.  A  doctor  mounted  his 
on  a  wooden  block  to  display  at  the  of- 
fice. The  youth  talked  of  adopting  the 
symbol  as  their  group  emblem. 

In  reflecting  on  the  use  of  nail  motif 
for  the  service  and  the  symbol.  Pastor 
Whitacre  commented: 

"With  each  cross  goes  the  prayer  that 
the  living  Christ  who  died  for  you  may 
lead  and  lift  you  always." 


6-15-72     MESSENGER     19 


The  games 

global  leaders  play 


by  Arthur  Hoppe 


3i\  months  ago  I  had  800  million  en- 
emies where  now  I  have  800  million 
friends.    And  I  am  angry. 

The  anger  grew  some  weeks  ago  as 
picture  followed  picture  from  faraway 
China:  a  beaming  Nixon  shaking  hands 
with  a  beaming  Mao  Tse-tung;  a  smiling 
Nixon  toasting  a  graciously  bowing 
Chou  En-lai  — the  papers,  the  news 
magazines,  and  my  television  set  seemed 
crowded  with  laughing  Nixons.  chuckling 
Maos,  and  wryly  grinning  Chou  En-lais. 

How  warm  and  witty  they  all  were. 
And  the  Chinese  people!    How  friendly 
and  kind  and  thoughtful  and  dedicated 


and  happy  with  their  lot. 

That's  fine.    I  am  glad  to  have  800 
million  new  friends.  I  am  grateful  to  Mr. 
Nixon  for  having  the  courage  to  give 
them  to  me  —  and  me  to  them.  And  I 
am  delighted  that  Mao  and  Chou  went 
along  with  the  deal. 

How  easy  it  all  was. 

Yet  for  twenty  years  I  have  been  taught 
to  hate  and  fear  the  Chinese  people  and 
their  leaders.    The  people  were  auto- 
matons drudging  away  in  a  backward 
ant-like  society  led  by  power-mad 
dictators  who  dreamed  of  sweeping 
across  Asia  with  their  hordes  and  bring- 
ing America  to  her  knees. 

For  twenty  years  my  leaders  have 
been  teaching  me  that.  They  have  led  me 


Hoppe:  "Containment,  encirclement,  blocs,  splits  —  fascinating  games  of  geopolitics" 


into  wars  in  Korea  and  Vietnam  to 
preserve  democracy  and  contain  these 
bloody-handed  Red  tyrants. 

For  the  same  twent)'  years,  Mao  and 
Chou  were  teaching  their  800  million 
people  to  hate  and  fear  me.   I  was  a 
running  dog  of  imperialism,  bent  on 
destroying  their  revolution  and  ruling 
them  again  through  corrupt  capitalist 
warlords  like  Chiang  Kai-shek.    So  they 
marched  off  into  battle  to  kill  me  and 
mine. 

And  how  easy  all  that  was,  too. 

But  now,  overnight,  our  leaders  have 
decided  that  I  and  a  quarter  of  the 
human  race  will  be  friends  again  — 
primarily  because  it  suits  their  purposes. 

I'm  not  positive  what  their  purposes 
are.    I  would  guess  that  Mao  and  Chou 
want  my  friendship  to  worr\'  Taiwan  and 
Japan  and  to  make  the  Russians  think 
twice  before  attacking  China  from  the 
west. 

I  would  guess  that  Mr.  Nixon  is  gi\ing 
them  my  friendship  in  hopes  of  playing 
off  Peking  against  Moscow,  thus  main- 
taining the  split  in  the  Communist  bloc. 

For  these  are  the  games  leaders  play. 
Containment,  encirclement,  blocs,  splits 
—  the  fascinating  game  of  geopolitics. 
And,  being  leaders,  they  play  to  win.    I 
believe  they  play  for  themselves  to  win — 
not  for  me. 

For  if  I  die  on  some  unpronounceable 
battlefield,  I  have  lost  forever.    But  they 
have  only  lost  another  of  their  millions 
of  pawns.  For  them,  the  game  goes 
on.    Yet  this  is  not  so  much  what  angers 
me.    I  understand  the  fascination  of  the 
game.    If  I  were  a  leader.  I  w-ould  prob- 
ably play  it,  too. 

WTiat  angers  me  is  how  easy  it  was. 

How  easily  they  manipulated  me  into 
hating  and  fearing  when  that  served  their 
purpose.  How  easily  they  now  maneuver 
me  into  liking  and  admiring  when  that 
serves  their  purpose.   How  easily  — 
almost  contemptuously —  they  turn  my 
emotions  on  and  off  like  hot  and  cold 
w^ater  faucets. 

So  I  am  angry  with  myself.  Okay,  this 
time  I'll  play.  This  time  I'll  give  and 
accept  goodwill  and  friendship.    But 
when  they  again  ask  for  my  hatred  and 
fear,  God  give  me  the  spirit  to  reject 
their  games. 

How  very  hard  that  will  be.    D 

(ci    Chronical    Publishing    Co.,     1972 


20      MESSENGER    6-15-72 


[fO^Dom^g 


FOR   PEACE   AND   JUSTICE:  Pacifism   In   America, 
1914.1941,   by  Charles   Chaffield.     University   of 
Tennessee  Press,   1971.    400  pages,  $11.95 

We  should  be  acutely  aware  of  the 
danger  of  historical  analogy.  The  poverty 
of  our  foreign  policy  has  been  written 
with  declarations  echoing:  Each  attempt 
to  negotiate  a  peace  settlement  is  another 
Munich;  each  ruler  unsympathetic  to  the 
West  is  another  Hitler:  each  war,  like 
World  Wars  I  and  II,  can  be  settled 
decisively  in  favor  of  the  United  States  if 
we  but  unleash  our  technology  and 
military  will. 

Despite  the  foolishness  of  overlaying 
our  present  world  with  a  1940  mindset, 
a  volume  like  For  Peace  and  Justice  does 
make  us  hauntingly  aware  of  historical 
parallels  to  our  own  time.    Giving  focus 
to  the  peace  movement  from  World  War 
I  to  the  outbreak  of  the  second  great 
world  conflagration.  Charles  Chatfield 
records  the  kinds  of  struggles  and  con- 
flicts in  philosophies  and  programs  that 
sound  quite  contemporary.    There  was 
Roger  Baldwin,  director  of  the  National 
Civil  Liberties  Bureau,  on  trial  at  the  end 
of  World  War  I  for  refusing  to  take  the 
physical  examination  required,  and  say- 
ing, "The  compelling  motive  for  refusing 
to  comply  with  the  Draft  Act  is  my  un- 
compromising opposition  to  the  principle 
of  conscription  of  life  by  the  state  for 
any  purpose  whatever,  in  time  of  war  or 
peace."   There  was  the  debate  over  the 
relationship  between  capitalism  and  war. 
There  was  the  discussion  on  whether 
the  cause  of  peace  would  be  served  by  the 
establishment  of  a  Department  of  Peace 
in  the  federal  government.  There  was 
an  earlier  President  (Roosevelt)  giving  a 
speech  whose  aim  was  unclear:  while  the 
words  talked  of  peaceful  aims,  they  also 
seemed  to  be  preparation  for  war. 
There  was  the  distrust  of  the  executive 
initiative  in  being  able  to  draw  the  nation 
into  war  and  the  desire  to  strengthen 
Congressional  curbs.    There  were  the 
huge  demonstrations,  the  students,  the 
organizers.   There  was  a  continuing 
question  of  the  role  of  religious  motiva- 
tion in  the  general  peace  movement  and, 
particularly,  in  an  organization  like  the 
Fellowship  of  Reconciliation.    And  there 
was  the  lamenting  of  the  fragmentation 
of  the  peace  movement,  but  with  a 
perceptive  Rufus  Jones  saying  that  the 
very  corollary  of  conscience  is  "a  final 


farewell  to  uniformity." 

Again,  these  matters  are  not  from  1970 
or  19721  They  are  part  of  the  record 
that  lies  between  1914  and  1941. 

Chatfield  makes  the  overall  judgment 
that  the  peace  movement  of  this  period 
became  for  the  first  time  something  more 
than  the  tenet  of  nonresistance  practiced 
by  the  historic  peace  churches.    It 
became  a  strong  political  force  influenc- 
ing national  policies.   For  the  nation  as  a 
whole,  it  added  weight  against  isolation- 
ism.  For  Christians,  it  helped  to  make 
pacifism  a  recognized,  even  if  a  minute, 
minority  within  Christian  ethics.    It  also 
helped  the  churches  to  avoid  the  whole- 
sale endorsement  of  war  and  crusading  in 
God's  name  that  happened  in  World  War 
I.   Despite  broad  opposition  to  war  in 
the  20s  and  30s  from  many  standpoints, 
the  period  illustrates  that  when  a  popular 
war  comes  (Vietnam  does  not  qualify 
here),  as  one  leader  said,  "The  only 
opposition  to  war  which  is  likely  to 
continue  after  the  war  actually  begins  is 
the  pacifist  opposition."   The  author  also 
credits  the  movement  with  providing  a 
structure  and  an  ideology  for  the  civil 
rights  struggle  after  World  War  II. 

It  was  in  becoming  politically  relevant 
and  exercising  power  that  pacifists  began 
to  experience  tension.   When  those  who 
had  simply  been  nonresistant  pacifists 
began  to  be  nonviolent  resisters,  there 
arose  questions  of  the  kind  of  coercion 
that  can  be  used.    Does  the  pacifist  use 
every  means  short  of  shooting  and  bomb- 
ing itself  to  afl'ect  international  policies? 
What  about  economic  sanctions,  travel 
barriers,  diplomatic  relations?    If  these 
are  used  to  be  relevant  politically,  where 
does  nonviolent  resistance  end  and  actual 
war  begin?   The  period  covered  in  this 
history  does  not  resolve  this  question, 
but  their  experience  may  offer  some  light 
for  us. 

For  Peace  and  Justice  puts  into  per- 
spective the  elements  of  the  peace  move- 
ment.  There  were  the  actions  of  the 
political  parties,  including  the  Socialist 
and  Communist.   We  see  the  prominent 
role  of  voluntary  organizations,  partic- 
ularly the  Fellowship  of  Reconciliation. 
If  Chatfield  is  correct,  the  FOR  was 
really  a  primary  force  in  the  movement  of 
that  time  —  in  some  ways  the  book  might 
even  be  said  to  be  a  history  of  the  FOR. 
Some  clue  is  given  to  the  literature  of 


Shaping 

the  forces 
of  peace 


the  time,  particularly  the  importance  of 
Richard  Greggs"s  The  Power  of  Non- 
violence.   We  see  the  activity  of  the 
pacifist  sects,  the  Friends,  Mennonites, 
and  Brethren,  and  with  enough  feel  for 
them  to  recognize  the  complexity  and 
diversity  of  their  views  and  actions.    And 
then  we  see  the  people  who  were  visible 
in  the  movement:  Kirby  Page,  A.  J. 
Muste,  Norman  Thomas,  John  Nevin 
Sayre,  Devere  Allen,  Ray  Newton, 
Frederick  Libby,  Harry  Emerson 
Fosdick,  Dorothy  Detzer.    Even  the  part 
that  Reinhold  Niebuhr  played  in  giving  a 
religious  justification  to  the  nation  for 
World  War  11  is  treated.    Occasionally, 
the  author  permits  us  to  see  and  feel 
these  persons  in  their  humanity,  with 
their  personalities.    For  example,  this  is 
the  glimpse  offered  of  Kirby  Page:  "He 
was  a  tall  man.  whose  penetrating  blue 
eyes,  kindly  manner,  and  gentle  speech 
disposed  several  of  his  acquaintances  to 
speak  of  him  as  'saintly.'  He  held  firm 
opinions  of  men  and  issues,  though,  and 
was  most  comfortable  in  free-lance  work. 
He  traveled  widely  (although  he  never 
learned  to  drive  a  car.  relying  instead 
upon  public  transportation  or  the  help  of 
his  wife,  Mary  Alma)  and  was  adept  at 
running  public  meetings." 

If  we  have  any  illusions  about  prom- 
inence of  the  Brethren  in  the  peace 
movement  of  the  period,  this  volume 
offers  little  confirmation.    While  our 
church  is  mentioned  several  times,  it  is 
almost  solely  in  describing  the  position  of 
the  peace  churches  and  in  securing 
provision  for  conscientious  objectors  un- 
der the  draft  law.   Of  all  the  people 
mentioned  in  this  history.  I  found  only 
one  Brethren  named  —  Rufus  Bowman 
—  and  that  in  a  footnote  (p.  267)  as 
one  along  with  several  others  who  at- 
tended a  certain  meeting.    Modesty  for 


e- 1 5-72    MESSENGER     21 


Brethren,  at  this  point,  is  not  only- 
becoming,  it  is  the  only  honest  way. 

Some  comments  about  the  book.   The 
research  is  impressive,  more  so  than 
with  any  other  book  I  have  read  dealing 
with  peace.    The  bibliographic  and  other 
notes  cover  nearly  100  pages,  or  almost 
one  fourth  of  the  book.   The  author  has 
drawn  material  from  private  collections. 


such  specialized  sources  as  the  F.  D. 
Roosevelt  Library  at  Hyde  Park  and  the 
.State  Department,  as  well  as  an  extensive 
list  of  published  works.    Even  with  all  the 
documentation,  Chatfield  acknowledges 
the  difficulty  of  identifying  with  certainty 
the  influence  of  pacifism  upon  official 
policy.   The  book  is  readable,  although 
one  can  sometimes  feel  lost  in  the  maze 


of  organizations  and  statements  and  can 
lose  the  sense  of  chronology  and 
movement. 

If  it  is  true  that  our  vision  of  the  future 
is  radically  affected  by  our  understanding 
of  the  past,  those  who  would  see  peace 
as  that  which  is  coming  will  find  For 
Peace  and  Justice  a  basic  resource.  — 
Lel.\nd  Wilson 


New 

curriculum 
offerings  for 
church  school 

bv  SHIRLEY  H  EC  KM  AN 


Smce  1969  Church  of  the  Brethren  con- 
gregations have   struggled  with  their  un- 
derstanding of  the  church's  mission  in 
determining  their  own  educational  pro- 
grams.  Through  the  Educational  Plan, 
two  options  were  available:  the  En- 
counter Series,  and  a  system  for  creating 
elective  courses  from  the  Keysort  Li- 
brary of  Resources. 

But  there  have  been  problems.    The 
process  of  creating  a  comprehensive  cur- 
riculum for  an  entire  church  school 
proves  time-consuming  and  complex. 
Few  congregations  have  persons  either 
willing  to  expend  that  kind  of  effort  or 
equipped  to  do  that  task. 

Now,  though,  the  Church  of  the 
Brethren  offers  congregations  three  com- 
prehensive curriculum  series  for  children 
and  youth  rather  than  just  the  one  we 
help  produce.   The  two  offerings  for 
adults  —  the  Encounter  Series  and  A 
Guide  for  Biblical  Studies  —  will  be  con- 
tinued as  they  have  for  some  time.    Each 
of  these  series  is  expressive  of  the  Chris- 
tian faith  as  Brethren  understand  and 
practice  it.   All  are  part  of  the  Education- 
al Plan  of  the  Church  of  the  Brethren, 
and  all  demonstrate  its  basic  principle  of 
freedom  of  choice  by  individual  congre- 
gations.  All  of  the  materials  utilize  the 
"crossing-point"  principle  in  which  the 


learning  of  the  Christian  faith  happens  at 
that  point  when  the  biblical  insight  makes 
a  connection  with  a  life  experience  of 
the  participant.   The  three  series  for 
children  and  youth  and  the  two  offerings 
for  adults  will  be  listed  on  the  next 
church  school  order  blanks  and  can  be 
ordered  through  The  Brethren  Press. 

Three  series  for  children  and  youth 

1 .  The  Encounter  Series,  produced  by 
Brethren  in  cooperation  with  the  Ameri- 
can Baptists,  the  Disciples  of  Christ,  and 
the  Church  of  God  (Anderson,  Ind.), 

is  a  graded  series  with  undated  repeated 
courses  for  nursery  through  senior  high. 
Materials  for  kindergarten  through  youth 
are  on  a  three-year  cycle.   For  the  1972- 
73  year,  beginning  in  September,  Per- 
spective I,  Knowing  the  Living  God, 
will  be  repeated. 

Two  new  items.  Update  and  Booster, 
have  been  created.   Update  brings  the 
teacher's  manual  up  to  date,  including 
emphasis  on  biblical  material  and  addi- 
tional resources  that  have  been  suggested 
by  teachers  and  editors  after  the  materi- 
al's first  use  in  1969-70.    Booster  replaces 
items  probably  used  the  first  time  around 
and  adds  some  new  materials.   The  En- 
counter Series  begins  with  life  issues  and 
experiences  and  brings  the  understandings 
of  the  Christian  faith  rooted  in  biblical 
revelation  to  those  experiences  and  issues. 

2.  Uniform  Bible  Series  is  produced  by 
the  American  Baptists.    Each  quarter, 
new  materials  are  available  for  grades  1 
through  12  —  primary  through  senior 
high.    Using  the  themes  of  the  Interna- 
tional Lessons,  this  series  begins  with 

a  passage  of  scripture  and  thoroughly  ex- 
plores its  meanings.   From  this  study, 
application  to  life  emerges.   There  are  no 


nursery  or  kindergarten  materials  in  this 
series. 

3.    Ventures  in  Christian  Living  series 
is  produced  by  the  Church  of  God 
(Anderson,  Ind.)  and  is  new  each  quar- 
ter.  The  three-year  cycle  of  dated,  quar- 
terly courses  is  based  on  the  same  out- 
lines as  the  Encounter  Series  and  offers 
materials  for  kindergarten  through  senior 
high,  but  not  for  nursery.   This  series 
combines  the  approaches  of  biblical  study 
and  experiential  bases,  sometimes  begin- 
ning with  a  text  from  the  Bible  and  some- 
times beginning  with  one  of  the  deep 
concerns  of  the  person. 

Two  offerings  for  adults 

1 .  Tlw  Encounter  Series.   The  Semes- 
ter I  course  is  God  in  Human  Experi- 
ences, which  explores  how  people  can 
know  God  in  the  midst  of  life.   Finding 
Our  Place  in  God's  Order,  the  Semester 
II  course,  focuses  on  our  identity  as 
creatures  of  God. 

2.  A  Guide  for  Biblical  Studies  is  based 
on  the  International  Lessons  outlines. 
Themes  for  1972-73  are  The  Bible 
Speaks  to  Issues  of  Our  Time.  Prophets 
of  Judgment  and  Hope,  Affirmations  of 
Our  Faith,  and  God's  Law  for  Man. 

To  assist  each  congregation  choosing 
curriculum  series  to  fit  its  particular  situ- 
ation, an  "It's  Up  to  You"  check-sheet 
can  be  used  by  church  school  teachers. 
Enough  copies  of  the  form  should  be 
ordered  so  each  teacher  has  one  to  check. 
Instructions  on  use  of  the  form  will  be 
sent  with  each  request  for  copies  for 
teachers.    The  persons  and  groups 
responsible  for  making  educational  de- 
cisions may  then  use  data  from  their  own 
church  school  teachers  as  guidelines 
for  curriculum  choice.    D 


22      MESSENGER    li-15 


&  RUMORS 
OFM^RS 


Echoing  thunder  and  red- 
stained  earth  and  jubilation — 
it  is  all  part  of  war.  In  an 
attempt   to   understand   the 
enigma,  theologian  Roger  L. 
Shinn  won  the  1971  Abingdon 
Award  for  a  Religious  Book. 
He  includes  his  personal 
combat  diary  of  WW  II  and 
then  cooly  analyzes  the 
ethics  of  war.  This  skillful 
blending  of  the  near  and  the 
removed  is  only  one  of  many 
merits.  $5.95 

ol"  your  local  boolotwe 

Qbingdon 


meditations  for 
bird  lovers 


"His  eye  is  on  the  sparrow"  and  the  thrush  and 
the  roadrunner  and   the  wren  and   the  human   being. 
Life  lessons  garnered  by  Ruth  C.  Ikerman  from  the 
antics  of  birds.  She  includes  prayers,  appropriate 
Scripture,  and  tips  on  bird-watching.  $3 

A  TIME  TO  SEEK 

Christ-centered  discussions  of  identity,  friendship, 
love,  right  and  wrong,  honesty,  involvement,  sin,  suf- 
fering, etc.  Lee  Fisher,  for  many  years  involved  in 
the  Billy  Graham  organization,  seeks  to  help  young 
people  confront  life.  Paper,  $1.95 

SEARCH   EVERY  CORNER 

A  minister's  wife  looks  back.  "1hese  are  some  of 
the   more  important  things   1   wish   1   had   included   in 
the  letters  to  my  children,  if  there  had  been  time 
for  letters  like  that."  June  Parker  Goldman.  $2.95 

AN   EVANGELICAL  FAITH   FOR  TODAY 

Dealing  briefly  with   leading   controversial    issues 
in  the  modern  church,  John  Lawson  states  for  laymen 
timely  distinguishing  marks  of  an  evangelical  faith. 
He  potently  challenges  Christians  to  come  to 
terms  with  the  basics  of  the  faith.  Paper,  $1.75 

AWAKENED  WORSHIP 

Involving  Laymen  in  Creative  Worship.   Is  public 
worship   consistent   with    Christian    faith    and    does    it 
actually   communicate   that   faith?   Wilfred   M. 
Bailey  encourages  active  lay  involvement.  Paper,  $2.95 


of  your  IocqI  bocJotae 

Qbingdon 


the  squirrel's 
bank  account 

and  other 

children's 
sermons 


A  cool-ection  of  forty-eight  sermons  for  children. 
Different,  funny,  sad,  thought-provoking,  and  true-to- 
life.  S.  Lawrence  Johnson  respects  his  audience's 
intelligence  and  thus  gains  respect.  $3 

MANKIND   MY  CHURCH 

Colin   Morris,   outspoken    minister   of   Wesley's 
Chapel,  London,  England,  embraces  the  whole  of  man- 
kind in  understanding  and  originality.  Topics  range 
from  "Cosmic  Man"  to  a  universal  church.  Paper, 
$2.45 

HALF-TRUTHS  OR  WHOLE  GOSPEL? 

Chester  A.  Pennington  probes  for  answers  to  the 
modern  tendency  to  grasp  a  partial  truth  and  defend 
it  as  a  whole  truth.  He  explores  this  rocky  founda- 
tion for  faith.  Paper,  $2.25 

PRAYERS  FOR  THE  LATER  YEARS 

Special  expressions  of  joy,  gratitude,  and  desire 
for   insight   are   exuded    in    fifty-two    prayers   for   the 
"Indian  Summer"  years  of  life.  Large,  easy-to-read 
type.  Josephine  Robertson.  $2.95 

ON   NURTURING  CHRISTIANS 

Wayne  R.  Rood  explains  change  in  education  for 
today   and    projects    for    tomorrow.    He    recommends 
that  Christian   educators   return   to   the   unique 
"nurturing"  process.  Biblio.  Paper,  $2.75 

BITE  A  BLUE  APPLE 

Would  you  risk  biting  a  big,  beautiful,  shiny  blue 
apple?  Whatever  the  reply,  dare  to  risk  an  imaginative 
faith  asserts  Bruce  Neal  as  he  reveals  the  living 
Christian  experience.  Paper,  $2.45 


ot  yea  bed  bocJotae 

Qbingdon 


li-i:i-72    MESSENGER     23 


On  becoming  a  spirited  people 


One  night  in  the  life  of  a  piano  player  is  the 
setting  of  the  novel  Giii.  At  the  close  author 
James  Houston  has  the  star  performer  turn  to 
his  roadhouse  clientele  and  say: 

"By  the  time  1  stop  playing  tonight,  all  who 
remain  will  be  begging  for  more.  And  they  will 
be  insulted  when  I  finally  get  up  from  my  chair 
for  the  last  time.  One  or  two  may  snarl  a  little 
and  accuse  me  of  ugly  things. 

"Because  the  filling  is  only  temporary.  They 
want  something  permanent.  Don't  we  all.  And 
I  will  have  to  announce,  as  I  often  do,  through 
my  imaginary  microphone,  'Let's  face  it,  ladies 
and  gentlemen,  I  am  not  a  dentist  of  the  soul.  I 
am  only  a  piano  player.'  " 

The  longing  for  something  lasting  grips  us 
all.  In  the  church  even  more  than  in  the  road- 
house,  in  understanding  who  we  are  and  what  we 
are  about,  we  want  the  moments  of  aha-ness,  the 
glimpses  of  purposefulness,  the  signals  of  tran- 
scendence to  live  on  and  on. 

But  where  do  we  turn  for  an  ultimate  word 
when  earnest  and  strident  voices  pull  us  apart? 
When  do  we  challenge  the  distortion  and  erosion 
of  truth  and  affirm,  "This  is  how  it  is"?  What 
place  shall  we  give  to  certitudes  in  a  society 
where  virtually  all  value  systems  are  under  attack? 

These  are  dilemmas  people  face  far  and  wide, 
inside  the  church  and  out.  In  coming  together  a 
fortnight  hence  for  Annual  Conference,  Brethren 
indeed  will  bring  with  them  at  least  some  of  the 
crosscurrents  of  religion  and  society  at  large. 

For  example,  there  may  be  those  eager  to 
speak  of  the  ecstasy  they  have  uncovered  in  the 
charismatic  movement.  There  likely  will  be  ap- 
peals for  a  peace  church  to  move  more  assertedly 
against  an  interminable  war.  There  will  be  pleas 
for  a  resurgence  of  evangelism  —  in  terms  old 
and  new,  personal  and  social,  sectarian  and  ecu- 
menical.  There  will  be  those  who  see  our  identity 


and  mission  shaped  heavily  by  the  past;  there  will 
be  others  who  define  our  reason  for  being  as  ori- 
ented toward  the  future.  There  will  be  bids  for 
greater  partnership  with  minority  groups,  the 
third  world,  the  struggles  for  liberation.  And 
there  will  be  interpretations  that  the  body  of 
Christ  is  bruised  and  battered  and  its  urgent  need 
is  tenderness  and  care;  there  will  be  counterclaims 
that  for  too  long  we  have  been  lethargic  and  in- 
sensitive and  that  faithfulness  requires  taking 
greater  risk. 

In  such  a  milieu,  hopefully  there  will  be  be- 
yond the  oratory,  beyond  the  piano  playing,  a 
deeper  discernment,  that  familiarly  known  as  the 
"leading  of  the  Spirit."  Where  the  assembled 
open  themselves  to  the  grace  and  the  graces  of 
God.  Where  in  matters  of  the  day  or  hour  one's 
sense  of  reality  is  altered.  Where  the  human 
spirit  is  engulfed,  empowered  and.  as  the  Confer- 
ence theme  implores,  flamed  by  the  Holy  Spirit. 
The  Wisdom  of  Solomon  in  the  Apocrypha 
records  these  lines: 

All  things  were  lying  in  peace  and  silence,  and 
night  in  her  swift  course  was  half  spent  when 
thy  almighty  Word  leapt  from  thy  royal  throne 
in  heaven  into  the  midst  of  that  doomed  land 
like  a   relentless  warrior  (18:14-15.   NEB). 

For  the  almighty  Word  to  descend  upon  the 
Brethren  in  Cincinnati,  to  infuse  not  just  our 
spiritual  life  but  our  entire  being,  our  senses,  our 
imagination,  our  intellect,  our  physical  and  ma- 
terial gifts,  individually  and  corporately  .  .  . 

This  is  what  the  Incarnation  is  about.  In  the 
events  of  today,  to  be  the  body  of  Christ,  an 
offering  of  love  for  the  sake  of  others.  To  fill  the 
emptiness  of  soul.  To  give  direction  and  mean- 
ing. To  be  a  spirited  Conference,  a  spirited 
church,  a  spirited  people. 

Pray  that  through  this  186th  annual  meeting, 
this  is  what  Brethren  become.  —  h.e.r. 


24     MESSENGER    6-15-72 


mmjjyiAirviihyv- 


^'ff?,-^mm,, 


:f  ^1^;. 


One  more  death  is  one  too  many. 
Write  your  Congressman. 


Help  Unsell  The  War,  Box  903,  F.D.R.  Station,  New  York,  N.  Y.  10022 


Guilt,  Anger,  and  God 
C.  -  Fitzsimons  Allison    | 

All  persons  caught  in  and  troubled  by  the  discontents  of  contemporary  life  will 
find  here  a  perspective  analysis  of  their  plight  and  a  compelling  statement  on  the 
healing  power  which  the  Gospel  can  oflFer  today.  Says  Bishop  Gerald  Kennedy, 
"For  the  man  who  has  taken  the  contemporary  secular  spirit  too  seriously  and 
has  wondered  if  the  Christian  faith  has  anything  to  say  to  him,  this  is  his  book. 
Written  for  people  who  want  to  be  modern  and  at  the  same  time  Christian,  it  will 
be  as  a  cool  spring  in  the  desert."   $4.50 

Probing  the  New  Testament 
Archibald  M.  Hunter 

Dr.  Hunter  has  produced  a  word  book  with  a  difference.  He  wanders  through 
the  New  Testament  from  the  Sermon  on  the  Mount  in  Matthew  to  the  Seer's 
vision  of  the  Holy  City  in  Revelation,  picking  out  64  ideas  that  strike  his  fancy. 
Sometimes  he  treats  a  single  word  like  "mansion"  or  "charisma,"  sometimes  a 
phrase  like  "a  ransom  for  many"  or  "a  thorn  in  the  flesh,"  and  occasionally  a 
chapter  (like  Acts  27)  or  even  a  whole  book  (like  Jude).  Modern  translations 
such  as  the  New  English  Bible,  Revised  Standard  Version,  and  The  Jerusalem 
Bible  are  used  liberally.   $1.95  paper 

Old  Testament  Covenant 
Dennis  J.  McCarthy 

The  author  summarizes  recent  work  on  one  of  the  most  widely  debated  concerns 
in  Old  Testament  studies,  the  covenant.  This  book  makes  available  in  English  the 
material  published  in  the  1967  German  edition  plus  an  extensive  postscript  on 
significant  developments  since  then.  The  bibliography  has  also  been  expanded. 
The  result  is  the  most  up-to-date  introduction  available  on  the  subject  of  cove- 
nant in  the  Old  Testament.  Dennis  J.  McCarthy  is  professor  of  Old  Testament  lit- 
erature at  the  Pontifical  Biblical  Institute,  Rome.    $3.95  paper 

The  Parables  Then  and  Now 
Archibald  M.  Hunter 

Dr.  Hunter  offers  an  interpretation  of  more  than  thirty  of  the  parables  of  Jesus 
which  not  only  takes  into  account  their  origin  but  also  relates  them  to  our  world. 
This,  and  an  introductory  section  on  the  history  of  interpreting  the  parables,  makes 
the  book  a  valuable  guide  to  those  studying,  teaching,  and  preaching  in  schools 
and  parishes.    $2.25  paper 

Postage:    20c  first  dollar;   5c  each    additional   dollar 

The  Brethren  Press,  1451  Dundee  Ave.,  Elgin,  Illinois  60120 


messenger 


CHURCH   OF   THE    BRETHREN 


JULY     1972 


Some  dAy^  aFter  we  Iiave  iviasterecI  tIie  wIncIs^ 
tIie  waves^ 
tIie  TidEs^ 
ANd  qRAviry^ 

WE  will  hARNESS  FoR  Cod  tIiE  ENERqiES  oF  Lo^ 
ANd  ThEN 

For  tNe  sECONd  tIivie 
In  ThE  hisTORyoFThE  woRld 

WE  will  Nave  discovEREd... 


Fire! 


TEilhARd  dE  ChARdiN 


The  Best  News 

comes  to  us 

in  Jesus  Christ 

and  makes  things  happen! 


In  every  person.  Things  happen  because  the 
Holy  Spirit  provides  the  impetus  for  power  and  ac- 
tion. As  a  person  is  filled  continually  with  God's 
Spirit  he  is  motivated  to  use  all  his  gifts  to  channel 
the  best  news. 

Things  happen  when  persons  acknowledge  and  ac- 
cept their  calling  to  be  an  evangelist,  when  they 
make  articulate  their  beliefs  and  share  with  others 
what  it  means  to  follow  Christ. 

Things  happen  when  people  choose  a  life-style  of 
personal  and  social  holiness.  They  "count  the  cost" 
of  discipleship  and  strive  for  personal  integrity. 
Purity  of  thought  and  a  quickening  of  conscience  is 
their  constant  goal. 

Things  happen  in  homes  developed  as  centers  for 
love  and  support.  They  bring  light  and  truth,  tran- 
quility, peace  and  beauty  to  their  own  and  other  families. 

Things  happen  when  persons  realize  their  true  voca- 
tion is  being  Christian.  Every  aspect  of  their  lives  — 
economic,  political,  cultural,  and  domestic  —  comes 
under  the  scrutiny  of  responsible  Christlike  living. 

Things  happen  when  people  discover  they  must  be 
stewards  of  their  personal  resources.  Everything  — 
finances,  books,  tables,  cars,  recreational  equipment, 
travel  opportunities  —  is  regarded  prayerfully  so 
that  its  use  may  be  for  God's  glory  and  a  neighbor's  good. 

The  Holy  Spirit  makes  things  happen  as  hearts  are 
open  to  God's  movement  in  and  beyond  the  institu- 
tional walls  of  the  church.  As  people  discern  the 
need  and  the  power,  they  support  the  Spirit's  en- 
counters everywhere. 

Things  happen  when  each  person  is  encouraged  to 
respond  as  he  is  led.  There  is  need  for  a  variety  of 
witness  and  for  many  different  expressions  of  evangelism. 


In  pastors.   Things  happen  when  the  pastor  is  the 

key  to  action  as  he  inspires,  challenges,  sets  goals, 

plans  for  action,  and  invites  the  congregation  to  join  him. 

Things  happen  when  pastors  take  a  stance  of  vul- 
nerable love  and  have  a  solid  life-style  to  support  the 
risks.  Taking  risks  for  the  sake  of  love  gives  integ- 
rity to  their  leadership  and  encouragement  to  their 
friends. 


In  congregations.  Things  happen  when  local 
churches  develop  their  own  evangelism  papers,  giv- 
ing specific  consideration  to  implementation  and 
resources. 

Things  happen  when  congregations  make  member- 
ship more  meaningful,  asking  not  merely  for  a 
once-in-a-lifetime  decision  but  also  providing 
frequent  opportunities  for  persons  to  declare  their 
intentions  to  follow  Christ. 

Things  happen  when  worship  becomes  the  work  of 
people  expressing  their  mutual  joy  and  commitment 
to  Jesus  Christ.  Celebrating  the  common  life  in 
faith  may  take  a  variety  of  forms  such  as  situation 
dramas,  plays  for  involvement,  gospel  sings,  and  the 
creation  of  paintings,  sculpture,  and  banners.  Con- 
gregations may  invite  open  expression  of  "this  is  the 
way  I  thank  God  for  what  he  means  to  me." 

Things  happen  when  congregations  allow  a  variety  of 
forms  and  styles  in  the  way  members  affirm  their 
faith  in  Christ.  They  may  choose  mass  evangelism, 
pulpit  evangelism,  church  school  evangelism, 
person-to-person  evangelism,  and  unconventional 
evangelism,  so  long  as  they  meet  persons  with  the 
love  and  reconcihation  that  is  implied  by  the 
message. 

Things  happen  when  support  groups  emerge  within 
local  congregations  wherein  people  may  share  their 
daily  aches  and  joys  of  living,  and  feel  the  close 
acceptance  of  their  friends  and  so  live  the  best  news. 
Equally  significant  are  groups  committed  to  special 
ministries  —  such  as  prison  visitation,  housing, 
peace,  creative  worship  and  drama. 

Things  happen  when  congregations  commission  indi- 
vidual members,  sending  them  out  to  share  their  gifts 
and  spirit  in  witness  and  service  within  the  commu- 
nity. Or  when  congregations  provide  lay  schools  to 
undergird  personal  gifts,  to  teach  pastoral  skills,  and 
to  explore  the  depth  of  faith  and  the  art  of  ex- 
pressing it. 

Things  happen  when  congregations  make  provision 
for  financial  and  personal  assistance  to  individuals 
so  that  some  may  participate  in  lay  retreats  and  con- 
ferences. And  new  vitality  comes  when  lay  witness 
teams  from  various  congregations  share  their  per- 
sonal faith  and  pilgrimage  with  other  congregations. 


6-15-72    MESSENGER     1 


The  Best  News... 


The  Best  News 
comes  to  us... 


The  Best  News 
comes  to  us 
in  Jesus  Christ... 


Rccoinincnded  lor  discussion  and  adoption  by  Annual 

Conference  delegates  in  Cincinnati  June  27  —  July  2  is  the 

following  Statement  on  Evangelism,  designed  as  a  position 

paper.    Working  under  assignment  of  the  General  Board, 

the  members  of  the  drafting  committee  were  Alan  L. 

Whitacre,  chairman,  Kettering,  Ohio;  Phyllis  Carter, 

Bryant,  Ind.;  Olcn  S.  Landes.  Harrisonburg,  Va.;  Robert 

W .  Knechel  Jr.,  North  Manchester,  Ind.:  and  Kenneth  I. 

Morse,  Elgin,  III.   Endorsement  of  the  paper  was  given 

by  the  General  Board  in  March. 


God   loves.  God's  first  and  last  words  are:  "I 
love  you."  In  the  Bible,  the  love  story  between  per- 
sons and  God  is  told.  His  love  is  revealed  from 
beginning  to  end. 

In  the  beginning  God  creates,  saying,  'it  is  all  very 
good"  (Genesis  1 ).  In  the  end  God  holds  out  a  vi- 
sion of  a  new  heaven  and  new  earth  ( Revelation  21). 

Nature  itself  discloses  the  Creator's  sustaining  power 
in  the  midst  of  creation.  The  renewing  of  existing 
things  witnesses  to  a  life  process  greater  than  any 
force  that  would  alter  its  flow. 


In  our  humanity.   We  are  finite.    The  limita- 
tion on  our  perception  and  years  leaves  us  with  only 
partial  answers. 

We  are  susceptible  to  death.  We  strive  by  our  will 
to  be  larger  than  the  death  that  consumes  us. 

Yet  it  is  in  the  nature  of  things  that  we  die  in  old  age, 
and  from  broken  spirits,  and  even  from  frozen 
hearts. 

To  accept  the  limitations  and  the  potential  in  our 
humanity  is  a  very  diflicult  thing.  Despair  often 
comes  .  .  . 


To  give  hope.  To  a  struggling  humanity,  Jesus 
Christ  brings  home  the  truth:  We  are  delivered! 
Turn  toward  the  light!   Let  us  grow! 

In  shadows  of  despair  the  Word  comes  clear:  "Rise, 
pick  up  your  life  and  run.  I  am  running  with  you.'' 

With  the  Spirit  we  come  clean.  Confessing  our 
hypocrisy,  we  breathe  the  newness  of  being  found 
out  and  learning  we  are  still  lovable. 

And  with  this  new  found  assurance  we  hopefully 
participate  in  the  salvation  which  has  been  created 
for  all  people  through  our  Lord  Jesus  Christ. 


God  loves  me.  The  universal  God  of  creation 
is  also  the  personal  God.  the  God  who  cares  for  and 
loves  me.  The  universal  love  of  God  is  understand- 
able only  through  God's  particular  love  for  me. 

If  God  could  not  love  a  particular  part  of  creation, 
God  would  not  be  large  enough  to  love  it  all. 

But  God  is  large  enough  to  love  each  part  of 
creation  (consider  the  lilies  of  the  fields,  the  birds  of 
the  air).  And  I  know  I  am  important  and  loved,  too. 

God's  sustaining  love  comes  to  me  in  fresh  new 
ways.  It  is  new  every  morning.  In  spite  of  what  I 
am,  or  do,  God  continues  to  support  me.  God's 
sunshine  and  rain  fall  on  my  just  and  unjust  ways. 
God  is  gracious  to  me  .  .  .  and  to  you. 


God   loves  you.   God's  personal  interest  in  me  is 
the  same  personal  interest  God  has  in  you. 

God  wants  a  relationship  of  trust  and  integrity  with 
every  person  ( 1  Tim.  2:4).  So  when  I  say  God 
enters  into  a  personal  relationship  with  me,  I  must 
also  go  on  to  say  that  God  and  you  have  a  deep  and 
lasting  relationship. 

God  extends  himself  to  you  directly.  And  he  gives 
himself  to  you  indirectly,  even  through  me. 

God's  love  is  persistent.  In  whatever  way  we  can 
best  receive  God's  love,  directly  or  indirectly,  God 
wants  to  be  with  you  and  me. 


In  our  despair.  The  years  of  our  lives  are 
three  score  and  ten.  Sometimes  more,  sometimes 
less.  We  wither  and  vanish.  All  seems  futile. 

Everything  we  touch  turns  to  ashes.  We  are  given 
power  only  to  discover  we  cannot  control  it.  Much 
life  is  destroyed  by  our  clumsy,  self-seeking  ways. 

We  live  in  sin.  Alienated  from  the  rest  of  creation 
and  from  our  creator  by  attempting  to  be  that  which 
we  are  not,  we  practice  self-redemption  in  vain. 

Loneliness  sets  in.  Isolated  as  individuals,  we  lean 
on  each  other  only  to  discover  in  others  our  weak- 
ness. Frustrated  at  seeing  ourselves  in  others  we 
commit  the  final  act  of  treason  .  .  .  hypocrisy. 


In  our  hypocrisy.  We  pretend  we  are  some- 
thing that  deep  down  we  know  we  are  not.  Judgment 
of  others  comes  easily  as  we  cover  our  sin  by  point- 
ing at  others. 

Repeating  sacred  precepts  with  our  lips,  we  are 
unable  to  live  them. 

Thinking  "we"  are  better  than  "they,"  we  lose  sight 
of  our  true  condition. 

Never  able  to  completely  forget  what  we  are  apart 
from  Christ,  we  must  always  remember  what  we  can 
be  .  .  .  with  Jesus  Christ. 


To  reconcile  differences.  There  is  available 
help  to  move  me  from  where  I  am  to  where  I  need  to 
be.  Christ  has  given  life  (Eph.  2:1-5)  to  those 
of  us  who  are  spiritually  dead,  who  drift  along  on 
the  stream  of  this  world's  ideas  of  living,  who  obey 
the  rulers  of  this  world. 

Jesus  is  a  meeting  point  between  sinful  man  and 
righteous  God.  Through  Jesus  Christ  difl^erences 
are  resolved  (John  14:6). 

We  come  as  we  are.  We  have  nothing  to  put  on. 
Nothing  can  make  us  more  worthy  of  God's  gra- 
cious acceptance.  We  are  just  accepted. 


To   bring   peace.   "For  in  him  all  the  fullness  of 
God  was  pleased  to  dwell,  and  through  him  to 
reconcile  to  himself  all  things,  whether  on  earth  or 
in  heaven,  making  peace  by  the  blood  of  his  cross" 
(Col.  1:19,20). 

Peace  that  is  eternal  comes  to  touch  our  fevered. 
frantic  lives.  Twisted,  tormented  behavior  that  tries 
to  hide  from  its  owner  is  untied  and  released. 

To  you  who  are  released,  peace  is  given  so  that  by 
your  joy  others  may  be  set  free. 

Peace  that  the  world  can  neither  give  or  take  away 
is  offered  to  all.  Live  in  that  peace  and  may  your 
joy  pass  it  on. 


The  Best  News 

comes  to  us 

in  Jesus  Christ 

and  makes  things  happen! 


In  every  person.  Things  happen  because  the 
Holy  Spirit  provides  the  impetus  for  power  and  ac- 
tion. As  a  person  is  filled  continually  with  God's 
Spirit  he  is  motivated  to  use  all  his  gifts  to  channel 
the  best  news. 

Things  happen  when  persons  acknowledge  and  ac- 
cept their  calling  to  be  an  evangelist,  when  they 
make  articulate  their  beliefs  and  share  with  others 
what  it  means  to  follow  Christ. 

Things  happen  when  people  choose  a  life -style  of 
personal  and  social  holiness.  They  "count  the  cost" 
of  discipleship  and  strive  for  personal  integrity. 
Purity  of  thought  and  a  quickening  of  conscience  is 
their  constant  goal. 

Things  happen  in  homes  developed  as  centers  for 
love  and  support.  They  brmg  light  and  truth,  tran- 
quility, peace  and  beauty  to  their  own  and  other  families. 

Things  happen  when  persons  realize  their  true  voca- 
tion is  being  Christian.  Every  aspect  of  their  lives  — 
economic,  political,  cultural,  and  domestic  —  comes 
under  the  scrutiny  of  responsible  Christlike  living. 

Things  happen  when  people  discover  they  must  be 
stewards  of  their  personal  resources.  Everything  — 
finances,  books,  tables,  cars,  recreational  equipment, 
travel  opportunities  —  is  regarded  prayerfully  so 
that  its  use  may  be  for  God's  glory  and  a  neighbor's  good. 

The  Holy  Spirit  makes  things  happen  as  hearts  are 
open  to  God's  movement  in  and  beyond  the  institu- 
tional walls  of  the  church.  As  people  discern  the 
need  and  the  power,  they  support  the  Spirit's  en- 
counters everywhere. 

Things  happen  when  each  person  is  encouraged  to 
respond  as  he  is  led.  There  is  need  for  a  variety  of 
witness  and  for  many  different  expressions  of  evangelism. 


In   pastors.  Things  happen  when  the  pastor  is  the 

key  to  action  as  he  inspires,  challenges,  sets  goals, 

plans  for  action,  and  invites  the  congregation  to  join  him. 

Things  happen  when  pastors  take  a  stance  of  vul- 
nerable love  and  have  a  solid  life-style  to  support  the 
risks.  Taking  risks  for  the  sake  of  love  gives  integ- 
rity to  their  leadership  and  encouragement  to  their 
friends. 


In  congregations.  Things  happen  when  local 
churches  develop  their  own  evangelism  papers,  giv- 
ing specific  consideration  to  implementation  and 
resources. 

Things  happen  when  congregations  make  member- 
ship more  meaningful,  asking  not  merely  for  a 
once-in-a-lifetime  decision  but  also  providing 
frequent  opportunities  for  persons  to  declare  their 
intentions  to  follow  Christ. 

Things  happen  when  worship  becomes  the  work  of 
people  expressing  their  mutual  joy  and  commitment 
to  Jesus  Christ.  Celebrating  the  common  life  in 
faith  may  take  a  variety  of  forms  such  as  situation 
dramas,  plays  for  involvement,  gospel  sings,  and  the 
creation  of  paintings,  sculpture,  and  banners.  Con- 
gregations may  invite  open  expression  of  "this  is  the 
way  I  thank  God  for  what  he  means  to  me." 

Things  happen  when  congregations  allow  a  variety  of 
forms  and  styles  in  the  way  members  affirm  their 
faith  in  Christ.  They  may  choose  mass  evangelism, 
pulpit  evangelism,  church  school  evangelism, 
person-to-person  evangelism,  and  unconventional 
evangelism,  so  long  as  they  meet  persons  with  the 
love  and  reconciliation  that  is  impUed  by  the 
message. 

Things  happen  when  support  groups  emerge  wdthin 
local  congregations  wherein  people  may  share  their 
daily  aches  and  joys  of  living,  and  feel  the  close 
acceptance  of  their  friends  and  so  live  the  best  news. 
Equally  significant  are  groups  committed  to  special 
ministries  —  such  as  prison  visitation,  housing, 
peace,  creative  worship  and  drama. 

Things  happen  when  congregations  commission  indi- 
vidual members,  sending  them  out  to  share  their  gifts 
and  spirit  in  witness  and  service  within  the  commu- 
nity. Or  when  congregations  provide  lay  schools  to 
undergird  personal  gifts,  to  teach  pastoral  skills,  and 
to  explore  the  depth  of  faith  and  the  art  of  ex- 
pressing it. 

Things  happen  when  congregations  make  provision 
for  financial  and  personal  assistance  to  individuals 
so  that  some  may  participate  in  lay  retreats  and  con- 
ferences. And  new  vitality  comes  when  lay  witness 
teams  from  various  congregations  share  their  per- 
sonal faith  and  pilgrimage  with  other  congregations. 


6-15-72    MESSENGER     1 


The  Best  News 
challenges  the  church 
to  be  evangelistic ... 


We  are  challenged  as  well  as  comforted  by  "the  best 
news"  m  the  world.  Up  to  this  point  we  have 
affirmed  the  gospel  and  attempted  to  describe  some 
of  the  happenings  it  prompts  and  promises.   But  we 
need  also  to  observe  its  implications  in  developing 
evangelistic  concern  and  in  guiding  evangelistic 
activity  in  the  Church  of  the  Brethren. 

1 .  Let  our  evangelism  be  activated  by  God's  love. 

From  first  to  last  it  is  the  work  of  God  to  reconcile 
all  men  to  himself  through  Christ.  He  has  enlisted 
us  in  this  service  of  reconciliation  ( 2  Cor.  5:18). 
His  gospel  is  one  gospel  and  it  is  intended  for  the 
whole  person.  Sharing  in  his  love  for  all  human 
beings,  we  must  be  careful  not  to  isolate  what  we 
regard  as  "spiritual"  needs  to  the  neglect  of  the  total 
person  for  whom  the  gospel  promises  a  new  birth,  a 
richer  life,  a  fulfillment  of  human  potential  as  well  as 
new  relationships.  God  calls  and  commissions  us  to 
go  into  all  the  world  and  make  disciples  in  his  name. 

2.  Let  our  evangelism  be  affirmative  in  spirit.   The 

news  of  God's  mercy  and  grace  is  essentially  posi- 
tive, emphasizing  life  rather  than  death,  deliverance 
from  bondage,  freedom  in  place  of  slavery,  accep- 
tance instead  of  alienation.  That  news  can  best  be 
shared  affirmatively  by  bearing  witness  to  the  saving 
action  of  God  in  Christ  and  by  recognizing  that  it  is 
the  presence  of  Christ  and  not  the  pointing  finger  of 
accusation  that  brings  people  to  an  awareness  of 
what  they  lack  and  what  guilt  they  carry.  The 
Christian  message  is  communicated  by  persons  who 
refrain  from  judging  others  (they  are  themselves 
sinners  saved  by  grace),  but  who  also  bear  witness  to 
the  joy  they  find  in  Christ.  Let  our  methods  as  well 
as  our  message  be  life-affirming  and  constructive. 

3.  Let  our  evangelism  be  open  and  inclusive.   All 

persons,  however  unpromising  they  may  seem  as 
candidates  for  conversion,  are  equally  eligible  for 
God's  mercy  and  forgiveness.  There  are  no  initia- 
tion requirements,  no  special  preparation  before  one 
can  come  into  his  presence.  We  dare  not  be  more 
selective  in  deciding  to  whom  we  communicate  the 
good  news  of  Jesus  than  was  Jesus  himself.  Let  the 
church,  let  each  congregation  become  a  many- 
faceted  mosaic  of  many  colors,  ages,  cultural  heri- 
tages, abilities,  and  needs,  making  a  joyful  scene  of 
worship  and  witness  in  the  larger  community.  We 
must  take  care  lest  we  project  our  own  cultural 


standards,  require  certain  behavior  patterns,  or 
insist  on  conformity  to  our  own  prejudices  as  condi- 
tions for  accepting  another  person  in  the  name  of 
our  Lord.  His  arms  still  reach  out  to  embrace  the 
least  attractive  as  well  as  the  most  promising 
prospect  for  his  kingdom.  Evangelism  that  is  selec- 
tive or  discriminatory,  that  is  restricted  by  prejudice 
or  pride,  contradicts  the  purpose  and  denies  the 
power  of  the  gospel. 

4.  Let  our  evangelism  be  varied  in  its  expression. 

Today,  as  when  Paul  wrote  to  the  Corinthians, 
"There  are  varieties  of  gifts  but  the  same  spirit .  .  . 
varieties  of  service,  but  the  same  Lord  .  .  .  many 
forms  of  work,  but  all  of  them,  in  all  men,  are  the 
work  of  the  same  God."  We  must  be  open  to  a 
diversity  of  ways  the  Holy  Spirit  may  be  working 
among  us.  God  can  use  the  efforts  of  fellowships 
promoting  revival  and  movements  calling  for  com- 
mitment to  radical  discipleship.  His  Spirit  can  be  felt 
in  conventional  services  and  in  experimental  modes 
of  celebrating  the  gospel.  Along  with  conferences 
and  public  meetings  designed  to  reach  audiences  that 
gather  in  one  place,  along  with  local  and  district 
workshops  providing  training  in  evangelism,  the 
church  must  be  ready  to  offer  attractively  printed 
literature  and  to  use  various  other  media  —  films, 
recordings,  dramas,  posters,  buttons,  banners,  for 
example  —  which  convey  the  meaning  of  the  gospel 
in  contemporary  terms. 

5.  Let  our  evangelism  respect  the  Integrity  of  indi- 
viduals. No  matter  how  reasonable  the  claims  of  the 
gospel  may  seem,  many  persons  will  exercise  their 
God-given  right  to  say  No.  There  is  no  place  in  the 
gospel  for  manipulating  the  responses  of  people,  for 
forcing  a  decision  or  for  requiring  a  commitment 
that  does  not  honestly  represent  a  free  response  to 
God's  invitation  to  life.  God  does  not  twist  our  arm. 
He  respects  our  need  to  be  ourselves  even  as  he  offers 
to  help  us  become  more  than  we  are.  But  if  God 
does  not  twist  our  arm,  neither  does  he  let  us  go,  but 
his  love  hounds  us  through  all  oiu'  days.  Let  our 
evangelism  also  respect  the  individual's  freedom,  yet 
never  cease  to  pray  for  and  seek  his  response  to 
God's  love. 

6.  Let  our  evangelism  be  forthright  in  its  proclama- 
tion. Christians  have  too  often  been  tongue-tied, 
hesitant  or  apologetic  when  they  have  had  natural 


2      MESSENGER    7-1-72 


opportunities  to  tell  the  good  news  of  God.  Or  be- 
cause they  regard  themselves  as  unworthy,  their 
witness  has  been  weakened  by  the  sound  of  an 
uncertain  trumpet.  But  our  confidence  is  not  in  our- 
selves; it  is  in  Christ  whose  example  and  teachings, 
whose  life  and  death  still  speak  with  authority  to  the 
hearts  of  men,  even  those  who  seem  least  likely  to 
make  a  profession  of  faith.  If  we  experience  the  love 
of  Christ,  like  Peter  and  John,  "we  cannot  but 
speak  of  what  we  have  seen  and  heard." 

7.  Let  our  evangelism  be  incarnated  in  persons. 

The  good  news  must  be  communicated  by  individu- 
als who  are  themselves  the  good  news.  One  stranger 
can  say  to  another,  "God  loves  you,"  but  the  full 
meaning  of  that  affirmation  will  be  felt  only  when 
the  speaker  cares  enough  to  say  "I  love  you."  The 
love  and  concern  that  God  feels  for  human  beings 
must  become  incarnate  in  persons  who  will  risk 
danger,  endure  suffering,  and  give  generously  of 
themselves  on  behalf  of  others.  Without  this  dimen- 
sion the  full  impact  of  Jesus'  sacrificial  death  on  the 
cross  will  not  be  understood.  The  best  evangelists 
are  those  who  today,  for  the  sake  of  persons,  bear  in 
their  own  bodies  "the  marks  of  Jesus." 

8.  Let  our  evangelism  be  incorporated  in  actions. 

Through  deeds  of  service,  through  evidences  of  per- 
sonal concern,  and  through  programs  and  policies 
that  enable  persons  to  become  whole  and  fully 
human,  the  gospel  is  communicated  and  authenti- 
cated. The  good  Samaritan  and  the  evangelist  are 
not  different  persons.  Individuals  and  congregations 
cannot  divorce  what  they  do  from  what  they  say.  By 
taking  a  stand  when  basic  issues  are  at  stake;  by 
rendering  service  when  it  may  be  unpopular  to  ex- 
press concern  for  the  oppressed;  by  challenging  evil 
systems  that  demean  and  destroy  human  personality; 
by  creating  a  caring  community  —  in  ways  such  as 
these  the  good  news  is  translated  into  a  language  of 
deeds  that  everyone  can  understand. 

9.  Let  our  evangelism  be  extended  through  the 
home.  The  home,  like  the  church,  is  of  divine  origin 
and  undergirds  our  civilization.  The  church  is  no 
stronger  nor  more  effective  than  the  homes  which 
compose  its  fellowship.  At  a  time  when  the  future 
of  the  family  is  being  questioned  and  the  stability  of 
many  homes  has  been  threatened,  for  the  sake  of  the 
gospel  we  urge  parents  to  be  more  loving  and  under- 


standing and  to  communicate  through  their  natural 
affection  for  their  children  the  eternal  truths  of  the 
scriptures,  constantly  emphasizing  the  securities  of 
the  Christian  faith.  Let  our  homes  uphold  the 
sanctity  of  the  marriage  relationship,  and  let  them 
also  demonstrate  by  means  of  the  covenants  that 
create  a  family  what  is  the  nature  of  reconciling  love 
that  unites  Christ  and  the  church. 

10.   Let  our  evangelism  be  facilitated  through  the 
church.  Important  as  personal  evangelism  may  be, 
it  needs  the  support  of  a  warm  and  trusting  fellow- 
ship in  which  acceptance  can  be  experienced.  Many 
may  find  this  support  in  a  small  group  only  inci- 
dentally associated  with  an  institution,  but  even  such 
groups  derive  help  and  strength  from  the  congrega- 
tion to  which  they  are  related.  As  a  denomination 
the  Church  of  the  Brethren  can  provide  an  abun- 
dance of  resources  and  programs,  as  well  as  trained 
leadership,  needed  to  facilitate  evangelism  in  all  of 
its  aspects.  But  it  does  not  work  alone  in  any  com- 
munity. It  is  everywhere  a  part  of  a  larger  fellow- 
ship of  believers  who  share  the  same  "best  news" 
and  who  together  must  be  responsible  for  living  up 
to  the  demands  of  discipleship.  There  are  many 
creative  and  effective  ways  in  which  ecumenical 
efforts  will  help  Brethren  to  join  with  God  in  the 
ministry  of  reconciliation  in  which  he  has  already 
enlisted  us. 

In  Conclusion.  As  a  part  of  the  total  Christian  fel- 
lowship the  Church  of  the  Brethren  has  been  en- 
trusted with  a  message  —  the  best  news  of  God's 
love  for  all  persons.  We  have  also  been  enlisted  in 
his  ministry  of  reconciliation.  But  for  far  too  long 
we  have  allowed  our  uncertainties  to  inhibit  our 
evangelism  and  we  have  been  hesitant  to  share  en- 
thusiastically our  convictions  about  God's  love  and 
grace. 

Surely  we  are  called  to  be  more  positive  in 
affirming  our  loyalty  to  Jesus  Christ  and  more  ag- 
gressive in  seeking  commitments  to  him,  to  his 
church,  and  to  his  kingdom.  As  persons,  as  congre- 
gations, as  a  Brotherhood,  we  prayerfully  anticipate 
the  renewal  of  faith  that  will  be  reflected  in  a  desire 
to  grow,  to  be  fruitful  and  multiply  —  both  for  the 
glory  of  God  and  for  our  neighbor's  good.    Q 


7-1-72   MESSENGER     3 


©©DIll^SDT]!^^ 


Dsltl^S[f^ 


18 


Statement  on  Evangelism.    Recommended  for  discussion  and 
adoption   by   Annual    Conference,    this   position   paper    affirms   that 
"the  best  news  comes  to  us  in  Jesus  Christ  and  makes  things  hap- 
pen!"  Turn  to  the  foldout  section  that  opens  this  issue's  special 
emphasis  on  evangelism 

Where  the  Spirit  of  the  Lord  Is.    The  executive  secretary  for 
South/ Central  Indiana  reflects  on  times  when  he  has  experienced  the 
Holy  Spirit,    by  Carroll  M.  Petry 

Thrusts  in  Evangelism.    Caravans  to  smaller  churches.   Key  73, 
a  nationwide  call  to  Christ.   Three  other  models  in  use  in  the  Brother- 
hood.   All  point  to  the  centrality  of  the  Good  News 

Evangelism  Comes  Alive!    Pius  Gibble,  Kokomo,  Indiana,  pastor, 
recalls  a  day  of  miracles  at  his  church;  James  S.  Flora,  pastor  at 
Long  Beach,  California,  calls  us  to  renew  the  Great  Commission; 
Dale  Aukerman,  Vermontville,  Michigan,  pastor,  describes  a  sidewalk 
encoimter;  and  Mrs.  Jack  Frederick,  Martinsburg,  Pennsylvania, 
shares  a  parable  of  two  churches 

Experiencing  New  Light  in  Unbroken  Blackness.    A  longtime 
churchman,  curriculum  writer,  and  educator,  Ira  Frantz,  North 
Manchester,  Indiana,  longs  to  see  again.   His  story  recounts  a  struggle 
for  acceptance  and  a  test  of  faith 

In  Touch  profiles  musician  Steve  Engle,  author  Pat  Helman,  and  pastor 
Jimmy  Robinson   (6).   .  .   .    Outlook  notes  a  tenth  year  for  Brethren  in 
Washington,  reports  on  the  30th  anniversary  convention  of  the  National 
Association  of  Evangelicals,  and  outlines  13  new  FAUS  projects  (begin- 
ning on  8).  .  .  .   The  ministry-  of  Jesus  comes  into  sharp  focus  in  30- 
second  tv  spots  released  by  the  United  Presbyterian  Church  in  the 
USA  (15).  ...    A  resource  listing  cites  "Designs  for  Evangelism"  (2\). 
...    In  "Take  It  From  Here"  Glee  Yoder,  McPherson,  Kansas,  writer, 
suggests  activities  using  weaving  (26).  .  .  .   Bethany  Theological  Seminar)' 
professor  LeRoy  Kennel  reviews  three  award-winning  films   (28).  .  .  . 
An  editorial  affirms,  "The  God  of  Glory  Thunders"  (32) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

tinda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL    121,   NO.    13 


JULY   1,    1972 


CREDITS:  Cover  artwork  bv  ^\•ilbur  E 
Brumbaugh:  6  (right)  copv  bv  Stedman 
Studio,  Ft.  Wavne.  Ind.;  8  llonald  E 
Keener;  13  Ken  Stanlev;  15  Mass  Media. 
UPCUS.\;  18.  26  photos  bv  E.  J.  Buzinski; 
27  courtesy  The  Bettman  .\rchive;  28-29 
Religious  News  Ser\ice 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  Aug.  20,  1918.  under  .\ct  of 
Congress  of  Oct.  17,  1917.    Filing  date.  Oct.  !. 

1971.  Messenxer  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  othenvise 
indicated,  are  from  the  Revised  Standard 
\'ersion. 

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paid    at    Elgin.    111..  July    1,    1972.     Copyright 

1972,  Church  of  the  Brethren  General  Board. 


i 


SUPPORT 

For  three  and  a  half  years  I  have  engaged 

in  an  ongoing  struggle  with  the  Selective 
Service  System,  sometimes  private,  some- 
times public,  in  an  effort  to  challenge  the 
legitimacy  of  that  segment  of  the  military- 
apparatus.  Involved  in  that  struggle  were 
the  return  of  numerous  draft  cards,  refusal 
to  supply  requested  information,  two  re- 
fusals to  report  for  induction,  and  a  refusal 
to  report  for  alternative  service  as  a  "con- 
scientious objector." 

June  30,  at  9:30  A.M.  at  Lafayette,  Ind., 
I  will  be  allowed  to  present  my  case  to  a 
judge  and  jurj'  in  an  attempt  to  demonstrate 
to  them  that  I  am  not  guilty  of  a  federal 
crime.  Friends  and  supporters  are  welcome 
to  attend  the  trial  and/or  a  pretrial  gather- 
ing the  night  before. 

1  would  greatly  appreciate  the  effort  of 
supporters  in  wTiting  to  the  federal  judge 
who  will  preside  over  the  case  and  the 
prosecuting  attorney.  Letters  should  be  sent 
approximately  June  30  to  Judge  Jesse  Esch- 
bach  and  to  William  C.  Lee,  US  Attorney, 
both  at  the  Federal  Building,  Lafayette,  Ind. 
47902. 

The  intent  is  not  to  influence  the  trial  or 
even  the  sentence,  but  to  show^  the  US 
attorney  and  the  judge  that  I  am  not  an 
isolated  individual  standing  without  support 
before  the  mercy  of  the  American  system 
of  justice. 

John  Flory 
Kansas  City,  Mo. 

BOOSTER  STATION 

Has  any  Sunday  school  adult  class  ever 
tried  to  use  the  Sunday  school  hour  as  a 
"booster  station"  for  correspondence  Bible 
students   earning  credit? 

Suppose  a  Sunday  school  class  in  a 
church  was  formed  of  correspondence  Bible 
students  wishing  to  earn  credit.  A  teacher  is 
selected,  the  course  chosen,  matriculation 
and  course  materials  secured. 

E.xaminations  and  grading  would  be  done 
b>'  the  seminary-  extending  the  correspon- 
dence  course. 

These  courses  could  be  so  timed  as  to 
use  the  marvelous  resource  materials  in  A 
Guide  for  Biblical  Studies  written  by  Chal- 
mer  Faw  and  Glen  Norris. 

Elmer  Leckrone 
Fort  Wayne.  Ind. 

THE  TRUE  MISSION   OF  THE   CHURCH 

1  was  especially  pleased  to  see  that  a 
"Statement  on  Evangelism"  is  going  to  be 
presented  during  Annual  Conference  in  Cin- 
cinnati. I  have  always  believed  and  always 
will  believe  that  evangelism  is  the  true 
mission  of  the  church.  .  .  . 

During  one  of  our  revival  meetings  several 


4     MESSENGER    7-1-72 


•^ 


years  ago  a  very  dear  minister  friend  of 
mine  recited  a  small  verse  nightly.  I  believe 
it  would  be  very  good  if  all  of  us  Christians 
knew  it  and  thought  about  it. 

Set  us  afire.  Lord, 

Stir  us  we  pray. 

While  the  world  tarries 

We  go  our  way. 

Purposeless,  passionless,  day  after  day. 

Set  us  afire,  Lord, 

Stir  us  we  pray. 

Since  last  November  I've  participated  in 
a  number  of  different  activities  with  people 
from  different  churches  and  backgrounds. 
All  of  these  people  are  interested  in  being 
filled  with  the  Holy  Spirit  and  in  studying 
God's  word. 

I've  always  returned  from  these  meetings 
proud  that  I  belong  and  always  will  belong 
to  the  Church  of  the  Brethren.  We  have  a 
wonderful  heritage.  I  pray  we  will  not  shy 
away  from  talking  about  our  history  and 
beliefs  to  others. 

Patricu  Brate 
Naperville,  HI. 

RICH   IN   MATERIAL 

I  relished  reading  the  May  15  Messenger. 
For  the  past  several  years  I  have  been  tak- 
ing groups  to  southeastern  Kentucky  for  an 
experience  in  Appalachian  living.  This  issue 
is  rich  with  material  that  would  be  of  value 
to  the  students  who  enroll  in  our  summer 
school   course. 

Dana  D.  Snider 
Middlebury,  Ind. 

TO  SPEAK  OUT  BOLDLY 

The  letter  from  John  R.  Wallace  (May 
15)  with  reference  to  our  Washington  Office 
strikes  deep  concern.  There  are  more  than 
1,200  professional  lobbyists  in  Washington, 
each  working  for  some  economic  or  political 
advantage.  The  churches  have  a  mere  hand- 
ful of  persons,  not  to  lobby  but  to  speak  up 
for  the  Christian  conscience  on  issues  such 
as  peace,  racism,  world  hunger,  and  the 
oppression  of  the  weak  by  the  strong.  The 
Brethren  have  Ralph  Smeltzer,  who  is  free 
to  give  only  a  part  of  his  time. 

Early  in  World  War  II  a  few  Brethren, 
Quakers,  and  Mennonites  went  before  Con- 
gressmen and  the  war  department  to  plead 
for  nonviolence  as  a  solution  to  world  prob- 
lems. As  a  result  we  now  have  alternative 
service. 

Some  years  ago  great  shiploads  of  surplus 
wheat  lay  at  anchor  along  the  Hudson 
River.  The  wheat  was  being  stored  at  great 
expense.  Some  was  spoiling.  Out  in  the 
world  millions  of  people  were  starving. 
Several  church  representatives  went  before 
the  House  Agricultural  Committee  and  pled 


for  compassion  and  common  sense  in  the 
use  of  our  abundant  food. 

At  the  close  of  the  interview  there  were 
expressions  of  gratitude  from  committee 
members  who  said  they  were  glad  for  the 
backing  of  the  churches.  Weeks  later  some 
of  the  wheat  began  to  move  to  where  it  was 
needed.  We  do  not  know  how  much  our 
pleas  may  have  helped,  but  at  least  our 
efforts  as  "lobbyists"  seem  to  have  done 
no   harm. 

Let  the  churches  speak  out  boldly  for 
justice,  mercy,  and  peace,  upholding  the 
hands  of  those  who  appreciate  support  in 
making  right  decisions. 

The  Quakers  have  eight  or  ten  highly 
qualified  persons  as  welcome  consultants  on 
Capitol  Hill  in  an  effort  toward  turning 
some  of  our  bloated  industrial-military  com- 
plex toward  housing,  education,  and  the 
alleviation  of  human  suffering.  I  am  trou- 
bled by  our  feeble  and  diminishing  effort  as 
a  church  toward  the  shaping  of  policies 
which  could  influence  life  for  so  many 
people. 

As  a  church  we  have  some  1,000  persons 
devoted  to  the  important  ministries  of  the 
parish,  education,  health,  and  welfare.  We 
should  probably  have  fewer  engaged  in 
central  offices  and  five  or  six  persons  of 
highest  competence  out  in  direct  confron- 
tation on  causal  issues  such  as  those  to 
which  Christ  summons  us  in  Luke  4:18. 

When  we  consider  the  Alexander  Macks, 
the  John  Klines,  or  the  noble  men  who 
choose  prison  bars  rather  than  evils  like 
Vietnam  on  the  one  hand,  and  the  tendency 
of  the  church  for  silence  and  "respectabihty" 
on  the  other,  we  might  well  ask  ourselves, 
"Where    have    all    the   martyrs    gone?" 

I.    W.    MOOMAW 

Sebring,  Fla. 

FEED   THE   SPIRIT 

Why  not  make  the  Messenger  much 
more  what  its  lovely  name  implies?  Chris- 
tians trying  to  walk  with  Jesus  in  this  world 
but  not  of  this  world  need  that  same  resur- 
rection power  that  filled  the  tomb  and  raised 
Jesus  up  to  new  life  to  be  breathed  into  us. 
More  detailed  Bible  study  aids  and  anointed 
teachings  on  the  "Word  which  shall  never 
pass  away"  are  so  desperately  needed  to  sat- 
isfy hunger  and  quench  thirst.  The  intellect 
can  be  fed  by  the  daily  newspaper.  But  let 
the  Messenger  feed  the  spirit.  Really  feed 
it. 

We  need  not  go  to  the  ghetto  or  overseas 
to  find  the  bereaved,  the  one  in  constant 
pain,  the  one  with  the  empty  wallet  but 
the  accumulated  bills,  the  rejected  mate,  the 
one  burdened  with  guilt  or  frozen  with  fear, 
the  lost  mixed-up  children,  the  parent  of  the 
lost  mixed-up  children,  the  elderly  in  grow- 


ing disability  and  loneliness,  the  parents  who 
sincerely  try  to  help  their  children  know 
Jesus  in  a  real  and  personal  way  against 
many  odds.  Are  not  all  of  these  right  among 
us,  the  church  members,  as  well  as  our  near- 
est neighbors?  Consider  Job  and  the  limited 
value  of  his  friends'  words  and  opinions. 
Only  God's  words  could  fill  the  need. 

I  believe  that  as  we  faithfully  keep  first 
things  first,  the  love  and  unity  of  the  Brethren 
will  flourish  miraculously  as  a  byproduct, 
along  with  many  others  for  which  we  think 
we  must  plan  and  strive  so  hard. 

Lois  Teeter 
Gaithersburg,  Md. 

HOW  MANY  TO  ST.   IVES? 

I  believe  Loyal  Jones  ("The  Literature  of 
the  Mind,"  May  15)  has  left  out  a  line  in 
the  poem  about  all  those  people  not  going 
to  St.  Ives.  The  line  omitted  not  only  con- 
fuses one  more,  but  also  balances  the  rhythm 
better. 

The   way   I  learned  the  poem   was: 
As  I  was  going  to  St.  Ives 
I  met  a  man  with  seven  wives. 
Each   wife    had   seven   cats. 
Each    cat    had    seven    kittens. 
Kittens,  cats,  man,  and  wives  — 
How  many  were  going  to  St.  Ives? 
I   enjoy   Messenger  and   always  read  it 
from   front   to  back. 

ESTELLA   FaSNACHT 

La  Verne,  Calif. 


MESSENGER'S    SUMMER   SCHEDULE 

During  July  and  again  in  August,  the 
two  regular  issues  of  Messenger  each 
month  are  being  combined  into  enlarged 
single  issues.  Factors  of  production 
costs,  summer  schedules,  and  church 
calendar  have  prompted  the  change  of 
frequency. 

In  this  combined  July  issue,  the  dom- 
inant note  is  evangelism  in  the  Church 
of  the  Brethren.  The  combined  August 
issue  will  highlight  coverage  of  the  Cin- 
cinnati Annual  Conference.  Extra  copies 
of  the  July  and  August  issues  may  be 
obtained  for  25  cents  each,  plus  postage. 
Write  Messenger,  1451  Dundee  Ave., 
Elgin,  III.  60120. 

Beginning  in  September,  Messenger 
will  resume  production  on  a  twice-a- 
month  basis.  —  The  Editors 


7-1-72  messenger    5 


Steve  Engle:  Reinterpreting  Judas 


Members  of  the  La  Verne  Church  of 
the  Brethren  are  singing  a  new  tune 
—  in  fact  several  new  tunes  — ■  all 
written  by  youth  director  Steve  Engle 
for  his  contemporary  opera  Saint 
Judas  Passion. 

Under  Steve's  direction,  excerpts 
from  the  opera  were  presented  at  the 
California  church  in  March.  It  was 
received  with  acclaim  by  critics  and 
the  congregation. 

The  work  has  been  favorably  com- 
pared with  the  production  Jesus 
Christ  Superstar  as  having  "more 
singable"  music. 

A  native  of  Waynesboro,  Pa., 
Steve  was  entertaining  at  banquets 
with  his  guitar  and  ventriloquist  act 
when  he  was  12. 

He  received  early  training  and  en- 
couragement from  Francis  A.  Nogle, 
choir  director  at  the  high  school  and 
Brethren  church  in  Waynesboro.   He 
wrote  his  first  song  when  he  was  14 
and  it  was  recorded  at  the  radio 
station  in  his  hometown. 

He  formed  the  New  Century  Sing- 
ers while  attending  Juniata  College 
in  1966.  The  group  cut  an  album 
and  two  singles.  One  of  the  songs, 
"Sing  Ye  All  Hosarma,"  appeared  in 
a  1965  edition  of  Messenger. 

Steve  started  working  with  young 
people  while  attending  Bethany 


Theological  Seminary,  where  he 
worked  with  street  gangs  under  the 
Stan  Davis  program  and  managed  a 
coffeehouse  for  youth. 

After  college,  he  completed  a  year 
as  a  Brethren  Volunteer  Service 
worker  at  the  Bella  Vista  Church  of 
the  Brethren  in  East  Los  Angeles. 
He  served  in  BVS  at  La  Verne  and 
was  named  youth  director  in  1970. 

"I  See  a  New  World  Coming"  is 
his  most  successful  song  thus  far 
within  the  denomination.  "New 
World"  was  introduced  at  Annual 
Conference  in  1970. 

Steve  wrote  all  of  the  music  for 
the  album  "Look  to  the  Light,"  re- 
corded in  1971. 

He  said  he  researched  the  charac- 
ter of  Judas  and  has  a  thesis  that 
gives  a  kinder  view  of  Judas  Iscariot. 

The  youth  director  said  he  is  not 
trying  to  whitewash  the  action  of 
Judas.  But  on  the  other  side  he  feels 
the  Bible  does  give  Judas  a  "bad 
deal." 

"Judas  saw  himself  as  the  enabler, 
not  the  betrayer.  His  intent  was  not 
to  betray  Jesus  but  to  try  to  use 
Joseph  Caiaphas  [high  priest  of  the 
Jews]  to  show  Jesus'  hand." 

The  full  production  will  take  two 
hours  to  perform.  —  Lenore 
Wallace 


irf^ 


Pat  Helman:  Defining  a( 

Soon  after  Patricia  Kennedy  Helman 
moved  from  Kansas  to  Indiana, 
where  her  husband  Blair  had  been 
called  to  be  president  of  Manchester 
College,  she  was  invited  often  to 
speak  before  women's  groups  in  clubs 
and  churches.  An  entertaining  fea- 
ture of  many  of  these  talks  was  the 
way  Pat  would  don  a  series  of  hats  to 
illustrate  the  points  she  wanted  to 
make  about  a  woman's  various  roles 
and  her  identity. 

The  last  hat  was  always  an  old 
Brethren  bonnet,  which  the  college 
president's  wife  regarded  as  a  symbol 
of  her  own  heritage  and  which  gave 
her  an  opportunity  to  talk  about  her 
own  faith  in  God. 

During  the  past  year  Pat  has  found 
a  new  and  expanded  audience  for 
her  views  on  what  it  means  to  be  a 
woman.   Her  recent  book.  Free  to  Be 
a  Woman,  published  by  Doubleday, 
takes  a  critical  look  at  the  ways  in 
which  society  defines  woman,  and  she 
counters  these  stereotypes  with  her 
understanding  of  "how  we  define 
ourselves."  But  the  thrust  of  her 
book  is  directed  toward  what  she 
describes  as  woman's  "spiritual 
identity." 

Messenger  asked  Mrs.  Helman 
how  she  came  to  write  Free  to  Be  a 
Woman.   She  replied,  "The  book  was 
prompted  by  the  hue  and  cry  that 
has  been  renewed  by  the  feminists  in 
the  various  organizations  that  support 
women's  liberation.    There  is  much 
about  the  feminist  I  find  admirable 
and  am  willing  to  support.  But  I  feel 
rather  strongly  that  women  still  want 
their  roles  defined  in  ways  that  sup- 


6     MESSENGER    7-1-72 


'spiritual  identity' 


port  their  natural  inclinations,  which 
include  a  meaningful  and  committed 
relationship  with  a  man  and  the 
bearing  of  children.    In  this  con- 
clusion I  am  at  odds  with  some  of  the 
radical  liberationists." 

This  may  explain  why  women  have 
reacted  in  quite  different  ways  to  her 
book.  Most  of  them,  including  the 
liberationists,  agree  with  the  way 
she  disposes  of  the  stereotypes  they 
are  eager  to  discard.   Yet,  as  Pat 
says,  "Many  feel  that  I  have  not  gone 
far  enough  with  the  ideas  of  changing 
styles  of  marriage  and  of  the  meshing 
of  male  and  female  roles."  But 
many  others,  of  course,  appreciate 
the  importance  the  author  gives  to 
woman's  role  as  wife  and  mother. 
Mrs.  Helman  notes  that  "the  most 
positive  feedback  concerns  the  chap- 
ter entitled  'The  Placemaker'  which 
does  support  the  notion  that  a 
woman  has  a  unique  responsibility  to 
establish  a  sense  of  place  in  the  lives 
of  people  around  her." 

Pat's  audience  may  grow  even 
larger  when  her  book  comes  out  later 
this  year  in  a  paperback  edition.   But 
meanwhile  the  prospect  of  developing 
professionally  as  a  writer  is  not 
likely  to  deflect  this  McPherson  Col- 
lege graduate  from  what,  true  to  her 
own  understanding  of  many  a  wom- 
an's role,  she  regards  as  a  full-time 
job,  and  that  is  to  carry  the  varied 
responsibilities  that  fall  to  the  wife  of 
a  college  president. 


Jimmy  Robinson:  Working  it  out  in  love 


When  you  talk  with  a  person  like 
Jimmy  Robinson,  you  learn  that  there 
is  no  such  thing  as  being  "just  a 
pastor"  to  "just"  a  rural  church. 
.         The  routine  of  the  pastor  of  two 
?    Shenandoah  County,  Virginia, 
churches,  Wakeman's  Grove  and 
Pleasant  View,  sounds  simple:  the 

I    funerals,  the  weddings,  the  county 
ministerium  meetings,  the  hours  of 
.    counseling  in  which  Pastor  Robinson 
I     has  some  training. 

But  the  excitement  starts  when  per- 
sons in  the  congregations  begin  to 
grow.  "I  told  the  people  at  the  two 
churches  that  I  didn't  want  to  be  a 
slave  to  administrative  tasks.  They 
weren't  sure  how  to  take  that.  Now, 
\    they  are  showing  more  self-reliance; 
they  understand  what  it  means  to  do 
things  for  themselves." 

Jimmy  is  an  old  hand  at  self- 
reliance.  Born  and  raised  in  Indian- 
apolis, he  joined  the  navy  at  seven- 
teen. There  wasn't  much  time  for 
(church  in  those  days.  But  after  his 
marriage  to  Savilla  Hockman,  a  West 
Virginia  girl  he  met  on  a  72-hour 
pass,  Jimmy  began  to  become  in- 
volved intimately  in  congregational 
life  at  the  White  Pine  church.  In 
1954  he  joined  the  Church  of  the 
Brethren  because  in  the  lives  of 
families  in  the  church  "there  was  a 
I    joy  prevailing  that  I  thought  a  family 
ought  to  have." 

He  worked  with  young  people.  He 
went  up  to  New  York  for  a  year's 
work  in  a  mental  hospital.  Finally, 
feeling  called  to  the  ministry,  Jimmy 
was  graduated  from  the  training 
school  at  Bethany  Biblical  Seminary 


and  took  his  first  pastorate  at  Crum- 
met  Run  in  West  Virginia;  there  were 
eight  churches  in  that  first  parish,  its 
territory  covered  600  square  miles. 
He  still  returns  every  year  to  lead  a 
revival. 

Called  to  Sangerville  next,  in  Shen- 
andoah District,  Jimmy  participated 
in  the  first  stages  of  a  building  pro- 
gram. He  went  to  Shenandoah 
County  in  1967. 

"The  people  at  both  Pleasant  View 
and  Wakeman's  Grove  have  ex- 
pressed appreciation  for  things  I've 
done  —  things  I  thought  were  simply 
a  part  of  my  ministry,"  Jimmy  re- 
flected with  typical  modesty.  "Some- 
times you  wonder,  'Am  I  doing 
anything?'  Part  of  the  answer  comes 
when  you  hear  the  thanks  —  when 
you  discover  the  importance  of  the 
little  things." 

In  the  wider  community  Jimmy 
will  chair  a  counseling  program  being 
set  up  through  the  County  Ministerial 
Association,  and  he  has  participated 
in  ecumenical  ventures  suggested  by 
the  Shenandoah  County  Interchuch 
Planning  Service  (See  Messenger, 
March  Ts). 

For  Jimmy  Robinson,  twelve  years 
in  the  pastorate  of  a  church  he  didn't 
come  by  through  birth  or  heritage, 
but  through  choice,  have  meant  learn- 
ing to  communicate  with  diverse 
kinds  of  people.  And  he  brings  to 
that  learning  a  "work  it  out  in  love" 
approach  that  makes  being  "just"  a 
pastor  a  loving  and  lively  task. 


7-1-72   MESSENGER     7 


Notes  on  a  tenth  year: 
Brethren  in  Washington 

In  the  same  week  that  Christians  were  de- 
fending their  right  to  comment  on  public 
policy,  Brethren  in  the  national  capital 
area  were  marking  the  tenth  anniversary 
of  a  Church  of  the  Brethren  witness  to 
government. 

Some  100  Brethren  from  the  greater 
Washington  metropolitan  and  suburban 
areas  on  May  7  noted  the  ten  years  that 
the  Washington  Office  of  the  Church  of 
the  Brethren  has  been  functioning. 

Joel  K.  Thompson,  executive  for  the 
World  Ministries  Commission,  said  that 
the  anniversary  reaffirms  the  request  of 
the  Annual  Conference  that  the  denomi- 
nation work  in  an  ecumenical  ministry 
in  the  nation's  capital,  even  at  a  time 
when  "many  people  within  the  life  of  the 
church  would  opt  for  a  sectarian  ap- 
proach." 

Three  days  earlier  the  National  Coun- 
cil of  Churches  testified  before  the  House 
Ways  and  Means  Committee  on  a 
measure  affecting  the  right  of  churches 
and  other  tax  exempt  groups  to  influence 
legislation. 

William  P.  Thompson  for  the  NCC 
said,  "We  believe  that  it  is  not  the  prov- 
ince of  government  to  define  or  evaluate 
the  purposes  of  churches,  nor  how  they 
shall  serve  those  purposes,  nor  how  much 
of  that  service  may  be  devoted  to  legis- 
lative issues,  nor  to  what  public  the 
churches'  efl'orts  on  these  subjects  must 
be  directed." 

The  testimony  lifted  up  on  the  obliga- 
tion of  Christians  as  organized  bodies  to 
speak  on  public  policy,  as  part  of  the  "free 
exercise  of  religion"  protection  of  the 
First  Amendment. 

It  was  with  such  a  concern  that  the 
Annual  Conference  in  1961  mandated 
that  "the  Brethren  should  be  part  of  a 
responsible  Christian  presence  and  wit- 
ness in  Washington."  The  purpose  of  the 
office  since  then  has  been  to  encourage 
the  government  to  express  genuine  con- 
cern, love,  and  justice  for  all  people. 

In  a  reception  and  program  at  the 
United  Methodist  Building,  the  location 
of  most  denominational  Washington 
offices,  Ralph  E.  Smeltzer  and  former 
directors  of  the  office  recalled  the  past 
and  focused  on  the  future. 


D.C.  directors:  R.  Early,  J.  Eberly,  L.  Row  for  the  late  W .  Harold  Row,  R.  Smellier 


Present  representation:  Assistant  A.  Warner,  secretary  L.  Bowman,  director  R.  Smeltzer 


Ruth  Early,  now  with  American  Uni- 
versity, opened  the  office  in  January  1962, 
serving  on  a  half-time  basis  with  the  Na- 
tional Service  Board  for  Religious 
Objectors. 

In  her  first  four  months,  she  noted, 
more  than  500  Brethren  came  through  the 
city  in  youth  and  adult  seminars,  a  Mc- 
Pherson  College  political  science  class,  a 
group  of  Indiana  pastors,  and  a  BVS  unit. 

She  listed  the  concerns  in  national  life 


ten  years  ago,  observing  that  many  of 
them  still  remain  at  issue  today.  "A 
church's  witness  to  government  is  effec- 
tive only  as  its  members  witness  in  com- 
munities where  they  live,"  she  said. 

Two  years  later  John  H.  Eberly,  now 
retired  from  the  ministry,  replaced  Miss 
Early  as  director,  also  giving  half-time 
with  NSBRO  and  two  area  churches. 
Miriam  Bowers  was  employed  as  secre- 
tary. Some  years  earlier,  Mr.  Eberly 


8      MESSENGER    7-1-72 


noted,  he  had  been  part  of  a  meeting  of 
Washington  churchmen  who  were  project- 
ing a  greater  denominational  ministry  in 
Washington. 

In  August  1969  W.  Harold  Row  as- 
sumed the  office  in  addition  to  duties  as 
executive  of  the  Inierchurch  Relations 
Committee.  Brethren  Service  volunteer 
Gary  Flory  was  office  assistant.  But  with- 
in a  month  of  assuming  his  new  work, 
Dr.  Row  discovered  that  he  had  cancer. 
He  continued  to  carry  out  his  assignment 
until  his  death  in  July  1971.  Mrs.  Row, 
still  a  Washington  resident,  was  present 
at  the  observance. 

Ralph  Smeltzer,  the  current  director, 
took  the  post  in  September  1971  with  his 
previous  assignment  as  social  justice  con- 
sultant. Initially  he  was  assisted  by  Nancy 
Long  and  Jerry  Shenk,  now  codirectors 
of  the  National  Council  to  Repeal  the 
Draft.  In  March  Ann  M.  Warner  was 
employed  as  staff  assistant  and  Louise  D. 
Bowman  as  administrative  secretary. 

Miss  Warner,  formerly  of  West  Milton, 
Ohio,  and  the  Salem  Church  of  the  Breth- 
ren, has  taught  German  in  public  school. 
She  served  in  BVS  in  Europe  and  prior  to 
her  current  assignment  worked  in  Volun- 
teer Services  and  BVS  programs. 

Mrs.  Bowman,  a  member  of  the  Oak- 
ton,  Va.,  Church  of  the  Brethren,  was 
formerly  secretary  in  the  Fairfax  County 
school  system  and  for  the  Oakton 
congregation. 

In  looking  to  the  future,  Mr.  Smeltzer 
said  he  wants  to  "see  government  human- 
ize itself  so  it  can  really  provide  a 
measure  of  love  and  justice  to  the  black 
family  on  Chicago's  south  side,  to  the 
Chicano  farm  worker  in  the  Rio  Grande 
Valley  of  Texas,  to  the  Navajo  sheepherd- 
er  in  Lybrook,  N.M.,  to  the  woodcutter 
in  southern  Mississippi,  to  the  unem- 
ployed miner  in  southeastern  Kentucky," 
as  well  as  to  the  dispossessed,  disen- 
franchised, and  neglected  peoples  of  Asia, 
Africa,  and  Latin  America. 

He  urged  that  churches  and  church- 
men become  "even  more  concerned  than 
government  about  these  values."  The 
Washington  lobby  is  no  stronger  than  the 
local  lobbies  at  home,  he  said. 

Mr.  Smeltzer  seeks  to  develop  a  more 
responsible  Christian  presence  and  wit- 
ness in  Washington  and  a  more  effective 
ecumenical  involvement. 

The  ability  to  do  so,  he  said,  depends 


on  the  church's  willingness  to  underwrite 
the  ministry,  on  program  priorities,  on 
a  theological  climate  that  emphasizes  the 
whole  person,  on  how  the  Brethren  see 
their  message  for  the  future,  and  on  the 
total  religious  climate  in  the  US. 

Bringing  greetings  on  behalf  of  other 
representatives  of  churches  in  Washington 
was  James  A.  Hamilton,  the  National 
Council's  Washington  Office  director.  In 
his  remarks  he  shared  some  of  the  testi- 
mony before  the  House  Ways  and  Means 
Committee. 

In  Washington  for  the  observance  were 
seven  members  of  the  World  Ministries 
staff,  who  remained  for  two  days  for  a 
staff  meeting  and  exploratory  and  get- 
acquainted  sessions  with  the  American 
Friends  Service  Committee  and  the 
Friends  Committee  on  National  Legisla- 
tion.  Each  of  the  World  Ministries  staff 
members  spoke  in  congregations  through- 
out the  area  during  the  weekend. 

Meeting  with  the  NAE: 
'Burned  and  blessed' 

For  the  two  Brethren  who  attended,  the 
30th  anniversary  convention  of  the  Na- 
tional Association  of  Evangelicals  con- 
tained lessons  in  being  "burned  a  bit  and 
blessed  a  lot." 

The  April  gathering  at  St.  Louis  of  800 
delegates  from  34  NAE  member  denom- 
inations and  fraternal  delegates  from  such 
bodies  as  the  Mennonite  General  Confer- 
ence and  the  Church  of  the  Brethren 
heard  from  evangelicals  David  Wilkerson, 
Teen  Challenge  founder;  Hudson  T. 
Amerding,  outgoing  NAE  president;  and 
George  Sweeting,  president  of  Moody 
Bible  Institute;  and  Canadian  Parliament 
member  Robert  N.  Thompson. 

Business  sessions  resulted  in  the  adopt- 
ing of  resolutions  approving  capital 
punishment  and  calling  for  release  of 
US  prisoners  of  war  in  North  Vietnam. 

"But  the  major  business  was  worshiping 
together,"  said  Phyllis  Carter,  Wabash, 
Ind.,  pastor  who,  along  with  Pastor  Larry 
Fourman,  New  Windsor,  Md.,  repre- 
sented the  Brethren  at  the  convention. 
"Business  seemed  to  be  merely  an  in- 
terruption to  worship  and  workshops." 

"My  uneasiness  came  out  of  the 
business  sessions,"  she  reflected  —  the 
"burned  a  bit"  side.  Attempts  to  estab- 


lish consensus  seemed  to  foil  open  dis- 
cussion and  prevent  confrontation  of 
issues,  she  noted. 

For  example  the  motion  to  adopt  the 
resolution  backing  the  death  penalty  in 
premeditated  murders  passed  with  no 
floor  debate,  though  "I  could  have  spent 
hours  discussing  this  issue,"  Pastor 
Carter  said. 

In  their  resolution,  delegates  declared 
unanimously  that  "even  God  does  not 
forgive  without  appropriate  penalty  for 
our  redemption." 

The  statement  asserted  further  that  "if 
no  crime  is  considered  serious  enough  to 
warrant  capital  punishment,  then  the 
gravity  of  the  most  atrocious  crime  is 
diminished  accordingly.    It  follows  then 
that  the  attitude  of  criminals  will  be 
affected.    From  the  biblical  perspective 
if  capital  punishment  is  eliminated,  the 
value  of  human  life  is  reduced  and  the 
respect  for  life  is  correspondingly 
eroded." 

Larry  Fourman,  commenting  on  one  of 
two  hearings  on  the  prisoner  of  war 
resolution,  noted:   "Two  Mennonite 
brothers  and  I  were  successful  in  getting 
one  paragraph  changed  so  that  US 
officials  as  well  as  North  Vietnamese 
officials  were  called  to  negotiate  for  re- 
lease of  prisoners." 

The  only  resolution  to  draw  floor  dis- 
cussion was  one  calling  for  endorsement 
for  the  national  evangelistic  thrust.  Key 
73.    Larry  Fourman  commented; 

"The  resolution  did  nothing  more  than 
affirm  the  NAE's  'historic  commitment 
to  New  Testament  evangelism,'  and 
urged  its  members  to  participate  in  Key 
73.  .  .  .  Sounds  tame,  but  not  to  everyone. 
After  three  votes  on  the  resolution,  the 
final  vote  approved  its  tabling." 

Said  Phyllis  Carter,  "The  two  or  three 
speeches  made  were  so  sectarian  that  my 
ability  to  stay  open  and  listening  was 
shook  more  than  a  little." 

Assessing  the  impact  of  the  NAE's 
thirtieth  year  convention.  Phyllis  Carter 
reflected:   "The  denominations  involved 
as  members  are  small.  They  probably 
would  not  have  the  strength  alone  to 
affect  government  policy  and  social 
change.  But  together  they  are  setting 
the  norm  in  radio  ministry.  They  are 
making  strong  impact  on  chaplaincy  pro- 
grams and  worldwide  relief. 

"Members  —  in  spite  of  diversity  and 


7-1-72   MESSENGER     9 


variation  —  are  beginning  to  trast  each 
other  more;  there  is  a  feeling  of  accept- 
ability." 

At  the  same  time  Pastor  Carter  would 
cite  as  disturbing  such  phenomena  as  "no 
women  in  major  positions  of  leadership 
and  none  on  the  main  conference  pro- 
gram" and  a  scarcity  of  youth. 

Larry  Fourman's  evaluation  took  a 
different  tack,  as  he  pointed  to  the  em- 
phasis on  biblical,  evangelical  Christianity 
that  colored  the  entire  texture  of  the  con- 
vention. "I  feel  evangelicals  can  con- 
tribute a  lot  in  helping  Brethren  rethink 
and  reaffirm  in  a  new  way  the  authority 
of  the  scriptures." 

"We  need  to  remain  in  contact  with  a 
growing  and  important  group  of  Chris- 
tians, keeping  communication  open, 
growing  in  understanding  each  other,  and 
allowing  the  Holy  Spirit  to  instruct  us  all 
in  finding  opportunities  for  spreading  the 
gospel,"  Phyllis  Carter  declared. 

FAUS:  Since  October 
13  projects  accept  funds 

Thirteen  new  grants  from  the  Fund  for 
the  Americas  in  the  US  are  providing  re- 
sources for  community  organization  and 
economic  development  among  blacks  and 
Spanish-speaking  groups. 

The  funds,  going  to  projects  named 
since  October  1971,  match  purposes  and 
criteria  for  Part  I  of  FAUS,  and  total 
$28,650.    A  summary  follows. 

Black  Central  Coordinating  Committee^ 
Decatur,  111.  $2,000.  Formed  as  a  coa- 
lition of  local  black  organizations,  BCCC 
seeks  to  coordinate  many-faceted  commu- 
nity organization  efforts.  A  primary 
thrust  is  the  deployment  of  two  com- 
munity organizers  to  work  primarily  with 
youth  in  cultural  workshops,  drug  abuse 
services,  job  training  and  placement, 
tutoring,  and  education/vocation 
counseling. 

Brethren  Council  for  Hispanic-Ameri- 
can Ministries.  Chicago,  111.  $750.   Origi- 
nating in  January  1972  this  is  an  organ- 
ization of  Hispanic-Americans  who  are 
members  of  the  Church  of  the  Brethren. 
Their  purpose  is  to  promote  and  increase 
Hispanic-American  ministries  and  to  sen- 
sitize Brethren  to  the  problems  and  needs 
of  the  Hispanic-American  population  in 
the  United  States.  This  grant  is  seen  as 


FAUS  funds  provide   ministry   to   migrants 

seed-money  to  cover  travel  and  office  ex- 
pense necessary  in  the  establishment  of  a 
network  of  supporters  and  maintaining 
a  basic  communication  link. 

Chicago  Center  for  Black  Religious 
Studies.  Chicago,  111.  $1,900.  This  is  the 
second  FAUS  grant  to  this  program, 
originally  called  Black  Studies  Urban 
Ministries  Project.  The  purpose  of  the 
center  is  to  provide  a  mix  of  cultural, 
sociological,  and  theological  training  at 
the  graduate  level  for  black  students  — 
to  equip  black  students  training  for  Chris- 
tian ministry  with  skills  and  insights 
pertinent  to  the  needs  of  the  black  com- 
munity. The  grant  is  made  in  cooperation 
with  Bethany  Theological  Seminary,  who 
with  the  Association  of  Chicago  Theo- 
logical Schools  (ACTS)  serves  in  an  ad- 
visory capacity.  The  seminaries  also  offer 
additional  course  work  as  well  as 
accreditation  to  qualifying  students. 

El  Exito.  Beeville,  Texas.  $2,000.  This 
is  the  only  bilingual  newspaper  for 
Mexican  Americans  in  Beeville  and  San 
Patricio  counties  of  southern  Texas.  Cur- 
rently the  paper  is  published  twice  month- 
ly in  eight-page  editions  and  distributed 
to  approximately  2500  families.  FAUS 
monies  are  designated  for  used  equip- 
ment, specifically  a  Headliner  and  Vari- 
typer. 

Clendale  Child  Development  Center, 
Glendale,  Ariz.  $1,500.  This  is  the 
second  FAUS  grant  in  as  many  years. 
The  purpose  of  this  center,  like  other 
childcare  programs,  is  to  provide  day  care 
for  preschool  children  while  parents 
work.  These  children  are  primarily 
Spanish  and  their  parents  are  farmers  — 
migrant  and  settled-out.  Funding  covers 


the  cost  of  play/ education  equipment. 

La  Raza  Unida,  Union  City,  Ohio. 
$2,500.  In  two  previous  years  FAUS  has 
funded  the  statewide  La  Raza  Unida 
organization.  This  grant  to  a  local  chap- 
ter supports  one  of  the  main  setfled-out 
centers  of  migrants  in  Ohio.  The  money 
which  was  matched  by  the  district  of 
Southern  Ohio  goes  toward  the  hiring  of 
a  community  organizer,  whose  job  is  to 
assist  persons  in  securing  housing  and 
jobs  and  other  vital  services  integral  to 
becoming  permanently  settled. 

Northwest  Tenants  Organization,  Ger- 
mantown,  Pa.  $2,000.  This  program  re- 
ceived the  first  grant  made  from  FAUS  in 
October  of  1969.  That  grant  covered 
state  incorporation  fees.  This  second 
grant  joins  with  support  from  the  Atlantic 
Northeast  District  to  underwrite  the  1972 
operational  budget.  Primary  purposes  of 
NTO  are  to  provide  organizational  as- 
sistance and  legal  counsel  to  tenants  and 
a  structure  sanctioned  by  the  state  for 
escrow  holdings  of  rent-strikers  who  have 
legitimate  needs  and  complaints  against 
slum  landlords. 

People's  Health  Center,  Freeport,  111. 
$3,000.  Serving  primarily  black  citizenry, 
this  program  provides  regular  free  health 
care  to  whole  families.  Selected  local 
physicians  donate  blocks  of  time  during 
evening  hours  several  days  each  month. 
Primary  areas  of  care  include  prenatal, 
lab  tests,  psychological  and  diagnostic 
services,  and  more  recently  sickle  cell 
anemia.  F.^US  support  was  designated 
for  drugs  and  supplies,  equipment,  and 
stipends  for  volunteer  aids. 

Stephen's  Upholstery.  Huntingdon,  Pa. 
$3,000.  For  this  shop,  owned  and 
operated  by  a  black  citizen,  a  grant  covers 
operating  capital  and  establishes  a  train- 
ing program  for  area  teen-agers  who  are 
school  dropouts  or  parolees  from  the  state 
correctional  institution.  Training  in- 
cludes the  essential  aspects  of  repairing, 
refinishing,  and  reupholstering  furniture. 

Youth  Silk  Screen  Factory,  Dayton, 
Ohio.   $2,500.  This  is  a  novel  program 
for  black  youth  which  has  both  a  com- 
munity organization  and  an  economic  de- 
velopment function.  Youth  learn  a  job 
skill  while  they  are  earning  money  after 
school  and  during  summers.  In  addition, 
they  receive  business  training  and  par- 
ticipate as  members  of  the  board  of 
directors.  The  product  is  screen  printing 


10     MESSENGER    7-1-72 


on  such  items  as  clothes,  cards,  and 
posters.  FAUS  funding  joins  a  match- 
ing amount  from  the  district  of  Southern 
Ohio  to  help  offset  operational  overhead. 

Colonias  Unidas,  Sinton,  Texas. 
$2,500.  This  program  provides  leader- 
ship training  for  indigenous  volunteer 
leaders  (organizers)  in  local  Spanish 
American  communities  of  San  Patricio 
County.  FAUS  monies  will  be  used  for 
expenses  related  to  the  training  seminars 
and  to  cover  service  stipends  for  volun- 
teers. The  FAUS  grant  was  made  in  con- 
junction with  Southern  Plains  district. 

Four  Seasons  Sports  Club,  Project 
MAD  (Men  Against  Drugs),  Harrison- 
burg, Va.  $2,000.  The  grant  covers  lead- 
ership and  program  expenses  and  field 
trip  experiences  for  black  youth.   The 
purpose  of  the  program  is  to  provide 
creative  alternatives  for  present  and 
potential  drug  users.  The  FAUS  action 
is  made  on  the  recommendation  of  the 
Shenandoah  District. 

Voice  of  Calvary  Leadership  Develop- 
ment Institute,  Mendenhall,  Miss.  $3,000. 
The  specific  stated  purpose  is  "to  assist 
young  blacks  in  Simpson  County  to  lead 
their  people  out  of  bondage  to  poverty, 
ignorance,  and  spiritual  darkness."  This 
project  seeks  to  respond  to  religious  as 
well  as  social  needs  and  focuses  on  re- 
medial education,  nutritional  training, 
safety  and  first  aid,  vocational  skills,  and 
spiritual  values  through  Bible  study  and 
chapel.  This  is  understood  to  be  an 
initial  grant,  leaving  the  way  open  for  ad- 
ditional responses. 

Part  II  fundings,  for  race  relations 
education,  have  totaled  $6,364,  plus 
$2,968  for  interpretation  and  promotion. 
Since  October  1971  11  districts,  one 
college,  and  the  General  Board  have  par- 
ticipated in  training  under  auspices  of 
Part  II  funding. 

Additional  Part  II  program  develop- 
ments include 

•  preparation  of  race  curriculum  for 
children  and  family  units 

•  negotiation  with  black  resource  per- 
son to  tour  districts  and  local  churches 

•  promotion  of  "A  Dialogue  on  Race," 
a  two-cassette  tape  resource  featuring 
Tom  Skinner  and  Keith  Miller.  FAUS 
will  underwrite  each  set  purchased  in  the 
amount  of  $4.00. 

Fiscal  year  contributions  to  FAUS  at 
the  end  of  May  amounted  to  $28,700. 


[LQinidlSD^DDDDC 


GIVING  A  TENTH   . . .    Northern  Ohio  estimates  that  ten  percent 
of  its  district  membership  are  tithers.   An  early  Survey 
noted  that  570  members  in  315  families  give  tihe  tithe. 


BRETHREN   COLLEGE   COMMENCEMENTS 


At  Elizabethtown, 


250  graduates,  James  D.    Glasse ,   Lancaster  Seminary  presi- 
dent, speaker  ...  At  Juniata,  231  graduates,  Andrew  W. 
Cordier ,   Columbia  University  dean,  speaker  ...  At  Bridge- 
water,  172  graduates,  Earle  W.    Fike ,   Jr. ,  General  Board 
associate  general  secretary,  speaker  ...  At  Manchester,  293 
graduates,  James  Farmer ,  civil  rights  leader,  speaker  ... 
At  McPherson,  151  graduates,  J.  Jack  Melhorn,   McPherson  pres- 
ident, speaker  ...  At  La  Verne,  399  graduates,  three  student 
speakers ,  Rick  Bumpus,    Barbara  Jefferson ,   Robert  Nagy . 
Graduates  include  12  law  degrees  and  32  master's  degrees. 

Honorary  degrees  were  given  to  Glasse,  Cordier,  Fike, 
and  Farmer,  among  others,  by  the  institutions. 


THE  PRESIDENTS 


Dr.    Galen  R.    Snell   this   fall  will 


become  the  tenth  president  of  McPherson  College,  succeeding 
J.  Jack  Melhorn,  who  earlier  announced  his  resignation. 
Dr.  Snell  is  now  at  Scottsdale,  Ariz.,  Community  College 
and  had  been  a  dean  of  students  at  McPherson.   He  has  been 
a  pastor  at  the  Glendale,  Ariz.,  congregation  and  Lybrook 
Navajo  Mission  director.   A  later  Messenger  will  carry  a 
more  detailed  introduction  of  the  new  college  president. 
...  Juniata's  president  Dr_.    John  N_.    Stauffer   was  elected 
secretary- tireasurer  of  1ihe  Coramission  for  Independent  Col- 
leges and  Universities  of  Pennsylvania. 

ECUMENICITY   . . .    Two  more  Brethren  pastors  head  their 
community  ecumenical  organizations:  Levi   J .    Ziegler   serves 
a  second  year  as  president  of  1±ie  Erie  County,  Pa. ,  Coun- 
cil of  Churches,  and  Harold  S.   Moyer   of  the  Williamson  Road 
Church  of  the  Brethren  in  Virginia  heads  the  Roanoke  Valley 
Ministers  Conference,  coming  from  posts  as  vice  president 
and  program  chairman.   Mr.  Ziegler,  pastor  of  the  Community 
United  Church,  a  congregation  affiliated  with  the  Brethren 
and  the  United  Church  of  Christ,  is  also  serving  as  presi- 
dent of  the  United  Campus  Ministry  Board  of  Directors  at 
Edinboro  State  College  on  behalf  of  the  Perm  West  Confer- 
ence, United  Church  of  Christ. 


WITHIN   THE  FELLOWSHIP 


Isaac  L.    Bennett,    79,  of 


Ruckersville,  Va. ,  died  earlier  t±iis  year.   From  1950  until 
his  retirement  last  year  (marking  54  years  in  the  minis- 
try) ,  he  was  pastor  of  the  East  Mt.  Carmel  Church  of  the 
Brethren.   He  was  a  Bridgewater  College  graduate. 

James  G_.    Tice   has  resigned  as  religious  activities 
director  at  Elizabethtown  College,  contemplating  work  in 
a  hospital  chaplaincy. 

Parish  Ministries  Commission  administrative  secretary 
Ruby  H.    Linkous   serves  as  the  denomination's  representative, 
to  the  board  of  Church  Women  United.   In  May  she  partici- 
pated with   American  Baptist  Women  in  their  sessions  in  Den- 
ver, Colo. 


7-1-72    MESSENGER      II 


Where  the  Spirit 


byCarrollM.Petry 


We 


hear  much  talk  these  days  about  the 
Holy  Spirit  and  the  fact  that  churches 
are  now  possessed  by  the  Holy  Spirit. 
Some  people  claim  they  have  the  Holy 
Spirit,  proved  by  the  way  they  talk,  wor- 
ship, or  perform  miracles.  And  I  begin 
to  wonder  now  just  where  is  the  Holy 
Spirit?  Is  all  of  this  something  new? 
Have  we  never  heard  or  experienced  the 
Holy  Spirit  before?  Is  an  ecstatic  emo- 
tional happening  the  only  valid  experi- 
ence of  the  Holy  Spirit?  There  came  to 
my  attention  recently  a  book  on  "Holy 
Spirit  Baptism,"  giving  the  impression 
that  this  baptism  always  leads  to  speaking 
in  tongues.  I  know  this  isn't  true.  I  be- 
gan to  think  back  across  my  own  life  as 
to  where  I  have  experienced  the  Holy 
Spirit,  where  I  have  seen  the  evidence  of 
the  work  of  the  Holy  Spirit,  and  it  goes 
back  a  long  way. 

The  first  place  I  remember  the  experi- 
ence of  the  Holy  Spirit  was  in  kneeling 
at  our  own  family  altar  in  my  own  home 
when  I  was  a  small  boy.  Not  a  night 
passed  but  what  we  knelt  together  at  least 
in  prayer  and  usually  also  paused  for 
some  Bible  reading  before  bedtime. 

I  experienced  the  Holy  Spirit  when  as  a 
young  person  in  camp  I  felt  tuggings  at 
my  heart  that  I  could  not  explain  during 
the  vesper  and  camp  fire  sen'ices.   There 
was  something  touching  me,  pulling  at 
me,  and  I  wasn't  even  able  to  describe 
it.  It  was  calling  something  better  out  of 
me:  chiding  me  for  those  things  which  I 
should  have  been  ashamed  of;  challenging 
me  to  go  further  in  this  mysterious  quest. 

I  experienced  the  Holy  Spirit  in  the 


of  the  Lord  Is 


eyes  of  the  one  I  love,  who,  when  I  asked 
her  to  share  my  Ufe  in  ministry,  responded 
with  a  tearful  "yes"  because  she  was  so 
happy. 

I  experienced  the  Holy  Spirit  when  the 
two  of  us  together  in  the  deepest  form  of 
physical  love  are  able  to  know  more  the 
love  of  our  heavenly  Father. 

I  experienced  the  Holy  Spirit  when  I 
looked  into  the  eyes  of  our  children  as 
they  were  bom,  and  saw  in  them  a  gift 
of  God  to  be  molded  and  directed  to  do 
his  will. 

I  saw  the  Holy  Spirit  at  work  in  our 
children  as  they  grew,  as  they  learned  to 
walk,  to  eat  by  themselves,  and  to  return 
expressions  of  love  and  hugs  and  kisses 
and  deep  interests.  And  as  they  learned 
to  pray:  "Dear  God.  thank  you  for  the 
good  time  we  had  today." 

I  experienced  the  Holy  Spirit  when  our 
oldest  child,  who  was  very  young  at  that 
time,  responded  to  an  invitation  in  the 
worship  service  by  standing  up  in  her 
place,  coming  forward,  and  saying,  "I 
want  to  be  a  Christian  and  be  baptized." 

I  experienced  the  Holy  Spirit  when  on 
one  Sunday  morning  I  gave  the  invitation 
for  recommitment,  and  nineteen  people 
in  the  congregation  came  and  rededicated 
themselves  to  the  work  of  Christ  in  his 
kingdom. 

I  experienced  the  Holy  Spirit  when  the 
call  came  from  the  Wabash  church  for  us 
to  be  their  pastors  and  help  them  in  build- 
ing a  new  parsonage  and  a  new  house  of 
worship.  All  throughout  those  seven 
years  I  experienced  the  Holy  Spirit,  and 
saw  lives  change,  beginning  with  my  own. 

I  experienced  the  Holy  Spirit  when  my 
wife  urged  that  we  serve  in  Nigeria  with 
our  black  brothers  and  find  the  will  of 
God  together  with  them  there. 


And  when  we  got  there,  I  experienced 
the  Holy  Spirit  in  many  wonderful  and 
different  ways.  When  I  learned  to  preach 
in  two  different  languages  besides  English, 
I  felt  that  I  knew  what  speaking  in 
tongues  was  all  about.  When  I  was  able 
to  baptize  and  give  communion  in  other 
languages,  I  felt  the  Holy  Spirit  working 
in  my  life  among  the  people  where  we 
were. 

I  experienced  the  Holy  Spirit  when 
without  fear  of  contamination  I  was  able 
to  grasp  the  hands  of  lepers  and  wish 
them  God's  blessing. 

I  experienced  the  Holy  Spirit  when  at 
Kulp  Bible  School  in  Africa  I  was  able 
to  help  people  who  hadn't  been  able  to  go 
to  school  see  the  bright  light  of  a  new 
idea  and  resptond  with  glowing  eyes. 

I  experienced  the  Holy  Spirit  when  I 
saw  my  wife  go  into  any  village  where 
we  might  be  in  Nigeria  and  pick  up  a 
baby  and  love  that  child  and  make  it 
smile  even  though  it  had  screamed  when 
it  first  saw  her  white  skin. 

I  experienced  the  Holy  Spirit  when 
kneeling  in  the  feet  washing  sen'ice,  I 
saw  the  dirt  run  off  the  feet  of  my 
brother  whose  feet  I  was  washing,  and 
when  he  said  to  me  as  he  washed  my  feet 
"Your  feet  are  so  soft." 

I  experienced  the  Holy  Spirit  when  I 
went  to  a  compound  in  Nigeria  where 
there  had  been  a  death  and  we  read  from 
the  New  Testament  and  sang  Christian 
songs  of  faith  and  hope. 

I  exf>erienced  the  Holy  Spirit  during  the 
civil  war  in  Nigeria.  We  were  sepa- 
rated from  our  children  and  were  forced 
to  place  them,  for  safe  keeping,  in  the 
hands  of  the  Lord  and  continue  with  our 
work,  and  were  able  to  do  so  in  con- 
fidence. 


12     MESSENGER    7-1-72 


I  exjjerienced  the  Holy  Spirit  when  I 
had  to  stand  up  to  several  armed  drunken 
Nigerian  soldiers  who  were  trying  to  kid- 
nap one  of  the  young  women  of  our 
Bible  school,  a  mother  of  four.  I  told 
them  that  they  absolutely  could  not  do 
this  and  I  would  not  permit  them.  I  did 
it  knowing  that  I  could  be  killed,  but  con- 
fident that  what  I  was  doing  was  Spirit 
led. 

I  experienced  the  Holy  Spirit  in  a 


Christmas  play  in  Nigeria  where  the  shep- 
herds were  really  shepherds,  and  they  had 
had  real  sheep  and  goats. 

I  experienced  the  Holy  Spirit  when  I 
heard  the  call  from  a  congregation  in 
America  to  return  and  serve  them  as  pas- 
tor. And  I  experienced  the  Holy  Spirit 
as  I  watched  that  congregation  grow  in 
depth  and  spirituality,  until  a  warmth 
and  joy  and  love  pervaded  every  service 
which  was  held  there. 


I  experienced  the  Holy  Spirit  as  I  saw 
a  large  number  of  college  students  get 
involved  in  the  local  church  and  become 
a  true  part  of  it. 

I  experienced  the  Holy  Spirit  as  I  saw 
a  number  of  those  young  people  licensed 
to  the  ministry  to  serve  their  generation 
and  their  age. 

I  experience  the  Holy  Spirit  today 
every  time  I  look  at  my  three  children 
and  think  how  much  I  love  them,  how 


7-1-72  MESSENGER     13 


proud  I  am  of  them,  and  how  much  they 
can  contribute  to  the  world  in  which  we 
live. 

I  exi>erienced  the  Holy  Spirit  just  the 
other  day  when  I  heard  a  relative  ask 
my  son,  "Are  you  planning  to  be  a 
preacher?"  And,  he  answered,  "I'm 
thinking  about  it." 

I  experienced  the  Holy  Spirit  when  my 
wife  was  ill  and  Brother  Arden  Ball  and 
Pastor  David  Rogers  came  and  anointed 
her,  and  we  shared  there  in  thrilling  mo- 
ments of  inspiration  and  encouragement. 

I  experience  the  Holy  Spirit  every 
night  when  I  come  home  late  and  my  wife 
is  there  with  an  embrace  and  a  kiss  to 
ask  how  things  went  during  the  day.  And 
when  she  goes  to  sleep  with  her  head  on 
my  shoulder,  I  experience  the  Holy 
Spirit. 

I  experienced  the  Holy  Spirit  when  I 


we  planned  the  service  which  united  them 
in  Christian  marriage,  and  as  we  em- 
braced our  many  friends  who  came  to 
share  our  joy. 

I  experienced  the  Holy  Spirit  when  my 
youngest  daughter  told  a  young  man,  the 
pick  of  the  crop,  that  she  will  not  go 
steady  with  him  because  she  doesn't  be- 
lieve in  that,  she  is  too  young,  and  she 
feels  youngsters  her  age  should  get  to 
know  many  different  members  of  the  op- 
posite sex. 

I've  experienced  the  Holy  Spirit  when 
in  moments  of  deep  bitterness  my  soul  has 
shrieked  with  heartrending  cries,  and  I 
challenged  God  to  talk  back. 

I've  experienced  the  Holy  Spirit  when 
in  an  overwhelming  feeling  of  gratitude 
the  tears  have  brimmed  in  my  eyes  and 
there  were  no  words  to  express  the  praise 
and  thanksgiving  and  joy  I  felt. 


Where  the  Spirit  of  the  Lord  is, 
there  is  freedom...  It's  the  Christian  Hfe-style 


was  at  a  pastors'  retreat  not  long  ago  and 
the  men  were  sharing  recent  great  mo- 
ments of  their  pastoral  experience. 

I've  experienced  the  Holy  Spirit  sitting 
in  the  theater  at  Operation  Bread  Basket 
in  Chicago. 

I  experienced  the  Holy  Spirit  watching 
Martin  Luther  King  giving  his  famous 
and  inspired  sermon,  "I  Have  a  Dream." 

I  experienced  the  Holy  Spirit  in  the 
district  board  retreat  where  twenty-five 
people  gave  a  day  and  a  half  of  their 
busy  lives  to  do  the  business  of  the  dis- 
trict and  to  share  and  worship  and  fel- 
lowship in  the  name  of  the  Lord  Jesus. 

I've  experienced  the  Holy  Spirit  as  I 
have  stood  before  audiences  of  senior 
citizens  and  led  them  in  thinking  of  things 
spiritual  and  of  time  which  is  not 
measured  by  the  clock. 

I  experienced  the  Holy  Spirit  when 
my  oldest  daughter  came  to  me  and  said, 
"Daddy,  I'm  in  love  with  a  wonderful 

guy." 

And  I  experienced  the  Holy  Spirit  as 


I've  experienced  the  Holy  Spirit  when 
troubles  were  too  deep  and  things  were 
so  dark  that  tears  brimmed  in  my  eyes 
and  there  was  no  way  to  express  the 
lostness  and  despair  that  I  knew. 

I  experienced  the  Holy  Spirit  when  I 
took  my  wife,  who  had  been  in  the  hos- 
pital for  a  week,  out  into  the  crisp  fall 
air  to  view  the  beautiful  leaves  across  the 
countryside  and  to  see  her  enthusiasm  for 
the  beauty  which  was  all  around  her. 

I  experienced  the  Holy  Spirit  when  I 
was  watching  by  the  bedside  of  a  vio- 
lently ill  boy,  seven  years  old.  At  4:30  in 
the  morning  the  crisis  passed  and  he 
opened  his  eyes  and  looked  clearly  into 
the  faces  of  his  parents. 

I've  experienced  the  Holy  Spirit  when 
I  have  sat  with  my  lips  against  the  ear 
of  a  great  saint  and  conversed  with  him 
who  could  hardly  hear  and  could  not  see 
at  all. 

I  experienced  the  Holy  Spirit  as  I  stood 
in  some  of  the  great  museums  of  the 
world  viewing  the  magnificent  religious 


art  which  the  ages  have  produced. 

I  experienced  the  Holy  Spirit  as  I  stood 
on  top  of  Pike's  Peak  and  looked  out 
across  the  valleys  and  plains. 

I've  experienced  the  Holy  Spirit  in 
campgrounds  across  America,  singing  to- 
gether as  a  family  around  the  campfire,  or 
at  Camp  Mack  with  a  gang  of  youngsters. 

I've  experienced  the  Holy  Spirit  in  the 
kindly  faces  of  those  who  greet  me  on 
Sunday  morning  or  any  other  day  of  the 
week. 

I've  experienced  the  Holy  Spirit  as  I 
clasp  the  hands  of  my  brother  pastors,  or 
as  I  preach  and  my  words  are  given  wings 
of  understanding  that  I  could  not  bring. 

I  experience  the  Holy  Spirit  when  I 
sing  the  great  hymns  of  the  church  and 
hear  the  scriptures  read. 

I  experience  the  Holy  Spirit  whenever 
I  am  together  with  God's  people,  no  mat- 
ter what  color  or  religious  persuasion 
they  are. 

The  experience  of  the  Holy  Spirit  is 
not  a  seizure,  it  is  a  way  of  life.  It  is  not 
an  attainment,  it  is  an  attitude.  It  is  not 
a  fad,  it  is  a  faith.  It  is  not  a  high  which 
wears  off,  it  is  a  hope  that  carries  on.  It 
is  not  an  isolation,  it  is  an  integration. 
The  question  is  "does  the  Holy  Spirit 
have  us?"  And  all  of  life  for  the  Chris- 
tian —  the  emotional,  the  spiritual,  the 
physical,  the  social,  the  political,  the  eco- 
logical, the  intellectual,  the  sexual,  the 
racial  —  is  an  expression  of  whether  or 
not  the  Holy  Spirit  has  us. 

Yes,  where  the  Spirit  of  the  Lord  is, 
there  is  freedom.  As  I  see  it,  for  some- 
one to  tell  me,  "You  must  do  this  or  you 
must  do  that  before  you  can  affirm  the 
baptism  of  the  Holy  Spirit."  immediately 
negates  the  biblical  understanding  of  the 
Holy  Spirit.  All  persons  should  be  free 
to  experience  it  as  it  is  meaningful  to 
them.  And  no  one  is  wise  enough  or  spi- 
ritual enough  to  impose  demands,  restric- 
tions, or  judgment  on  the  inner  experience 
of  another.  Condescension  from  either 
the  one  who  is  proud  he  speaks  in 
tongues,  or  the  one  who  is  proud  that  he 
does  not,  is  sinful  to  me. 

The  experience  of  the  Holy  Spirit  is 
really  the  only  Christian  life-style,  and 
permeates  every  facet  of  Christian  daily 
living.  It's  a  way  of  life. 

Where  the  Spirit  of  the  Lord  is,  there 
is  freedom. 

Feel  free,  Brethren.    Q 


14     MESSENGER    7-1-72 


miiii^ — 

"It's  all  right,"  Jesus  responds  to  his  tormentor.    "Don't  be  afraid." 


Jesus' 
Ministry 

...in 
Minispots 


The  trial  before  Pontius  Pilate  is  over.   Jesus,  stripped  and  bound,  awaits  the 
crucifixion.   The  soldier  in  charge  of  the  detail  lays  him  a  blow  and  asks, 
"Still  believe  in  turning  the  other  cheek?"  He  strikes  again  and  says,  "Still 
love  your  enemies?"  As  Jesus  staggers  and  tries  to  say  yes,  the  tormentor 
spits  in  his  face. 

"It's  all  right,"  Jesus  responds;  "don't  be  afraid."  The  soldier 
averts  his  eyes  from  the  strange  and  captivating  man. 

This  vignette  from  the  life  of  Christ  is  among  the  "Jesus  II  spots" 
accepted  for  showing  in  recent  weeks  by  stations  in  nearly  200  television 
markets.    Producers  of  the  three  30-second  spots  are  the  United  Presbyterian 
and  the  Southern  Presbyterian  churches  and  three  Mennonite  church  bodies. 
The  series,  like  a  simOar  set  issued  a  year  earlier,  was  filmed  in  Israel. 

Of  the  six  spots  now  released,  only  "Jesus  Mocked,"  described  above, 
has  prompted  concern  by  some  station  directors  over  showing  such  violence 
to  children.   But  as  Charles  BrackbiU,  mass  media  programmer  for  the 
United  Presbyterian  Church,  sees  it,  young  people  seem  to  understand  the 
thrust  of  the  message. 


7-1-72    MESSENGER     15 


"You've  planned  well  for  the  future. 

except  for  one  thing."  Jesus  said  to  his 

host.    "You've  left  God  out!" 


^ 


-"Nk-A 


WL^ 


^^•38fV 


*  *JLv  «s. 


'^% 


/*^»»«fc. 


'You  want  me  to  be  your  disciple.  Jesus"  asks 
Peter.    "Why,  I'm  just  a  fisherman." 


Also  offered  in  the  Jesus  II  series  are  spots  on  "The 
Rich  Fool"  and  "The  Fisherman."  From  a  setting  on  a 
terrace  by  the  Sea  of  Galilee,  "The  Rich  Fool"  visual- 
izes the  successful  and  satisfied  man  who  planned  to 
tear  down  his  bams  and  build  bigger  ones.  Filmed  in  a 
small  cove  near  Capernaum,  "The  Fisherman"  recounts 
Jesus'  invitation  to  Peter  to  become  a  disciple. 

In  both  "The  Rich  Fool"  and  "The  Fisherman,"  the 
treatment  affirms  that  Jesus  unashamedly  invited 
people  to  believe  in  him  as  Lord. 

Poignant  as  the  biblical  minispots  are  in  their  own 
right,  they  stand  to  take  on  even  greater  impact  when 
presented  back  to  back  with  programs  and  commercials 
whose  message  to  viewers  is  a  counter  appeal. 

In  this  tension,  one  of  contrast  and  challenge,  the 
claims  of  Christ  break  through  into  everyday  lives.    D 


7-1-72    MESSENGER     17 


THRUSTS   IN   EVANGELISM 


Caravans  to  smaller  churches 


This  summer  four  members  of  the 
church's  national  staff,  with  their  fam- 
ilies, will  relate  to  a  number  of  smaller 
churches  in  a  new  manner. 

On  the  heels  of  Annual  Conference,  a 
team  of  two  families  will  travel  west 
some  6,000  miles  and  another  team  will 
go  east  about  4,000  miles,  each  during  a 
four-week  period  and  each  in  contact 
with  some  thirteen  congregations  or 
clusters  of  local  members. 

The  routes  and  activities  are  being  de- 
veloped with  the  districts  involved.  En- 
counters with  church  boards,  youth  meet- 
ings, carry-in  dinners,  and  general  church 
services  are  in  the  plans. 

'"The  intent  is  to  affirm  the  validity  of 
small  congregations  and  to  discover  to- 
gether the  advantages  and  available  gifts 
inherent  in  their  parish  life,"  explained 
Clyde  E.  Weaver,  caravan  coordinator 
and  a  participant.  Mr.  Weaver  and  his 
family  will  team  up  with  the  Kenneth  I. 
Morses  on  the  eastern  tour.  The  Tom 
Wilsons  and  Matthew  Meyers  comprise 
the  western  tour  team. 

"Through  the  use  of  films,  informal 


fellowship,  sermons,  and  discussions  the 
visits  will  strive  toward  one  central  goal: 
to  proclaim  the  good  news  of  God's 
love,"  Mr.  Weaver  said. 

"Our  families  will  participate  as  indi- 
viduals and  as  a  unit  to  assist  in  the  mu- 
tual enrichment  of  faith  in  these  troubled 
times."  One  staff  member  has  coined  the 
term  caravangelisin  for  the  encounters 
and  renewal. 

"While  size  does  not  determine  a 
church's  vitality,  it  does  have  something 
to  do  with  availability  of  leadership,"  Mr. 
Weaver  said.   In  the  Church  of  the  Breth- 
ren, and  other  communions  as  well, 
more  than  one  third  of  the  congregations 
have  fewer  than  100  members. 

The  caravans  will  have  benefits  on  a 
two-way  scale:  for  the  local  church,  in 
learning  to  know  national  staff  and  to 
gain  answers  on  denominational  program 
and  policy,  and  for  the  national  staff,  in 
opening  communication  channels  for 
identification  with  and  creative  use  of 
national  staff  and  program,  to  dialogue 
on  faith  and  policy  issues,  and  to  receive 
concerns  for  denominational  programs. 


Among  stops  on  the  eastern  tour  are 
Charleston,  Ohio;  Rocky  House,  Ky.; 
Shiloh,  Valley  River,  Camp  Hope,  Oak 
Grove,  Smith  Creek,  Pocahontas,  Durbin, 
Chimney  Run,  Warm  Springs,  and  Capon 
Chapel,  W.  Va.:  Green  Hill,  Md.;  Mt. 
Carmel,  Selma,  Stonewall,  and  Ewing, 
Va.:  Beaver  Creek,  Tenn.;  Birmingham, 
Ala.;  New  Hope,  Ark.;  and  Essex, 
Cabool,  Greenwood,  and  Dunn,  Mo. 

Among  stops  for  the  western  caravan 
are  churches  at  Rice  Lake,  Wise;  Minne- 
ap>olis,  Minn.;  Cando  and  Minot,  N.D.; 
Froid,  Mont.;  Tonasket  and  Sunnyside, 
Wash.;  Portland.  Springfield,  Grants 
Pass,  and  Klamath  Falls,  Ore.;  Boise 
Valley,  Idaho;  and  Haxtun,  Colo. 

While  travel  expyenses  for  the  caravan 
will  come  from  the  budgeted  program  of 
the  Brotherhood  Fund,  special  support 
has  come  in  for  the  program.  Among 
gifts  have  been  the  donation  of  trailers  by 
Elmer  Weaver  of  the  Fleetwing  Trailer 
Company,  Wakarusa,  Ind..  and  a  con- 
tribution of  S525  from  men  attending 
the  interdistrict  retreat  at  Winona  Lake, 
Ind.,  last  November.    □ 


Evangelism  caravaners, 

from  the  left:  Kenneth 

and  Marjorie  Morse, 

Matthew  and  Barbara 

Meyer,  Ethel  and  Tom 

Wilson,  and  Katherine 

and  Clyde  Weaver.   The 

Morses  arid  Weavers 

will  visit  eastern  and 

southern  churches:  the 

Wilsons  and  Meyers, 

congregations  in  the 

west  and  northwest. 


18      MESSENGER     7-1-72 


THRUSTS  IN  EVANGELISM 


A  nationwide  call  to  Christ 


Put  a  circle  around  1973  the  next  time 
you  see  a  calendar  —  and  mark  the 
year  well.  For  plans  are  under  way  now 
that  will  offer  next  year  what  some  Chris- 
tians are  calling  "the  greatest  opportunity 
for  united  evangelism  on  this  continent." 
The  movement  to  watch  is  a  cooperative 
effort  involving  already  more  than  130 
denominational  and  independent  Chris- 
tian groups.  It  is  called  "Key  73." 

You  become  aware  of  the  divergent 
traditions  that  are  joining  together  when 
you  look  at  the  list  of  participants.  Here 
are  many  of  the  old-line  denominations: 
Presbyterian,  Lutheran,  Baptist,  Re- 
formed, Anglican,  Methodist,  Disciples 
of  Christ.  Here  is  a  variety  of  smaller 
groups  too  numerous  to  mention.  Here 
are  agencies  like  the  American  Bible 
Society  and  organizations  like  Campus 
Crusade  —  and  groups  with  attractive 
names  you  never  heard  before,  like  the 
"Church  of  What's  Happening  Now." 
And  the  Church  of  the  Brethren  is  there 
also,  alphabetically  flanked  by  Chris- 
tianity Today,  an  independent  journal,  on 
one  side,  and  by  the  Church  of  God 
(Anderson,  Ind.)  on  the  other. 

Matthew  Meyer,  consultant  for 
evangelism  on  the  Elgin  staff,  who  has 
represented  the  Church  of  the  Brethren 
in  many  of  the  planning  sessions  for  the 
movement,  observes  that  "Key  73  is 
about  the  business  of  making  every  per- 
son in  North  America  aware  of  God's 
love."  The  overall  theme,  "Calling  Our 
Continent  to  Christ"  will  be  developed 
and  highlighted  in  six  major  phases  to 
be  spread  over  the  entire  calendar  year. 

For  example,  the  movement  will  be 
launched  with  a  call  to  repentance  and 
prayer  during  the  advent  season  in 
December  1972.  A  strong  emphasis  on 
Bible  study  will  carry  through  Lent. 
Around  Easter  there  is  to  be  a  "period  of 
intensive  Christian  witness."  The  summer 
months  will  see  an  appeal  to  youth  by 
seeking  "vital  faith  through  the  popular 
arts."  Late  summer  and  fall  provide  the 
occasion  for  efforts  at  proclamation 
through  preaching  and  use  of  the  mass 


media.  And  the  final  phase,  pointing  to 
a  climax  at  Christmas,  will  relate  the 
Christian  witness  to  the  needs  of  the 
world. 

One  of  the  announced  objectives  of 
Key  73  is  "to  employ  every  means  and 
method  of  communicating  the  gospel  in 
order  to  create  the  conditions  in  which 
men  may  more  readily  respond  to  the 
leading  of  the  Holy  Spirit."  It  is  already 
obvious  that  a  variety  of  means  —  rang- 
ing from  traditional  practices  to  experi- 
mental approaches  —  will  be  employed 
by  congregations  and  agencies  as  they 
try  to  reach  their  communities  for  Christ 
next  year. 

Some  of  the  methods  are  familiar: 
Bible  study  classes,  cottage  prayer  meet- 
ings, literature  distribution,  house-to- 
house  visitation,  preaching  missions, 
crusades  and  campaigns.  Add  to  these 
the  intriguing  possibilities  of  using  "high 
visibility  events"  such  as  tv  specials, 
radio  and  tv  spot  announcements,  ex- 
hibitions, a  "religious  rock  festival,"  the 
creation  of  banners,  buttons,  and  posters, 
not  only  to  reach  people  where  they  live, 
but  also  to  confront  them  in  their  leisure 
at  state  fairs,  in  national  parks,  and  on 
the  beach. 

Symptomatic  of  the  new  trend  in 
evangelistic  appeal  are  the  guidelines 
offered  for  contributors  to  a  Key  73  hymn 
contest.  There  are  four  categories  for 
"hymns."  They  may  be  contemporary, 
conventional,  folk  or  rock-jazz.  Lan- 
guage must  be  conversational;  imagery 
must  be  understandable;  stanzas  should 
be  few;  the  tune  should  be  melodic  and 
memorable.  Yet  each  song  must  "convey 
a  telling  witness  of  God's  love  in  Christ." 

The  evangelism  office  of  the  Parish 
Ministries  Commission  will  keep  pastors 
and  church  leaders  informed  of  develop- 
ments in  Key  73  and  provide  ways  for 
churches  to  obtain  resources  now  being 
developed.  Each  congregation  is  en- 
couraged to  implement  Key  73  in  its  own 
way,  cooperating  wherever  it  is  feasible 
with  neighboring  churches  or  through 
councils  of  churches.    D 


7-1-72    MESSENGER     19 


THRUSTS  IN  EVANGELISM 


Three  models  for  the  Brotherhood 


In  addition  to  the  upcoming  events  of 
Caravan  72  and  Key  73,  there  are  at 
least  three  major  models  for  evangelism 
current  on  the  Brotherhood  scene.  These 
include  Evangelism  Encounters,  Evangel- 
ism Clinics,  and  Lay  Witness  Missions. 

Taking  a  workshop  approach,  Evangel- 
ism Encounters  are  planned  jointly  by  a 
team  of  Brotherhood  staff  persons  and 
representatives  of  a  congregation,  a 
cluster  of  churches,  or  a  district.  The  ap- 
proach may  entail  a  single  session  or  a 
series  of  sessions  aimed  at  bringing  new 
life,  contagion,  joy,  creativity,  and 
vision  to  local  churches. 

Over  the  past  18  months  some  30 
Evangelism  Encounters  have  been  held, 
directed  largely  by  Matthew  M.  Meyer 
and  Clyde  E.  Weaver  of  Parish  Ministries 
staff.  Other  participants  in  leadership 
have  been  Thomas  Wilson  and  Merle 
Crouse.  The  four  men  comprise  the 
General  Board's  Evangelism  Team. 

The  advance  planning  occurs  in  the 
local  setting  and  involves  representatives 
of  the  participating  groups.  Specific  needs 
are  outlined,  goals  are  set,  and  local 
talent  is  recruited,  all  focused  on  helping 
individuals  find  freedom  to  express  the 
meaning  which  faith  brings  to  them. 

The  encounter  itself  may  extend  up  to 
six  or  eight  sessions,  given  to  such  par- 
ticularities as  making  a  faith  "ad,"  train- 
ing for  visitation  evangelism,  charting  an 
overall  evangelism  program,  convening 
as  youth,  family  groups,  couples,  or  as 
others  with  special  interests,  enriching 
the  church  program,  sharing  talents,  wor- 
shiping, and  engaging  in  acts  of  commit- 
ment. Specific  follow-up  steps  are  noted. 

Quite  typical  of  the  responses  to  the 
Evangelism  Encounters  across  the  country 
are  those  of  J.  H.  Mathis,  veteran  church 
leader  who  attended  a  meeting  in  Glen- 
dale,  Ariz.,  and  Bob  Earhart,  young  in- 
tern pastor  at  Ladera,  Calif.,  who  partici- 
pated in  a  workshop  in  Los  Angeles. 
Wrote  Dr.  Mathis  to  the  Evangelism 
Team:   "You  have  not  thrown  out  the 
old,  but  you  have  brought  in  a  new  fresh- 
ness to  the  evangelistic  appeal.  Somehow, 


you  used  an  approach  that  seemed  to  be 
unstructured  and  unplanned;  yet,  it  was 
planned  to  the  very  last  detail  and  struc- 
tured the  same,  but  you  kept  the  structure 
hidden  throughout  the  whole  meeting." 

Bob  Earhart  and  his  wife  Cathy,  writ- 
ing to  Matt  Meyer  and  Clyde  Weaver 
following  the  workshop  in  Los  Angeles, 
stated,  "There  were  some  things  we  did 
not  particularly  find  meaning  in  during 
the  weekend,  but  some  other  reactions 
were  quite  positive. 

"Your  straightforwardness  was  most  re- 
freshing. Your  enthusiasm  was  invigorat- 
ing. Your  communication  with  the  people 
was  warm  and  friendly  and  made  all 
those  attending  feel  comfortable  and  re- 
la.xed. 

"Your  message  was  simple  and  direct, 
yet  profound.  Cathy  and  I  gained  from 
our  exposure  to  your  ideas  and  person- 
alities a  new  sense  of  joy  in  our  lives, 
and  an  increased  desire  to  share  that  with 
others.  We  have  struggled  in  a  new  way 
with  what  it  means  to  be  a  Christian;  we 
have  made  a  recommitment  to  work 
harder  at  living  a  more  loving  life.   And 
the  beauty  of  it  is,  we  are  finding  it  easier 
than  ever  to  be  more  loving.  We  have 
found  that  being  a  Christian  in  actions  is 
not  so  much  a  result  of  discipline,  but  a 
result  of  letting  out  all  the  good  we  feel 
inside  ourselves.  We  are  grateful  to  you 
for  helping  us  gain  this  insight  for  our 
lives." 

Responses  such  as  these  have  led  to 
Evangelism  Encounters  being  scheduled 
for  the  Evangelism  Team  several  years 
down  the  road. 

A  second  current  thrust  is  the  Evan- 
gelism Clinic,  which  involves  considerable 
numbers  of  people  both  in  mass  meeting 
and  small  group  approaches.  Two  such 
events  have  been  completed  and  two  more 
are  on  the  drawing  board. 

The  first,  held  over  four  weekends  last 
year  for  the  Shenandoah  and  the  then 
First  and  Southern  Virginia  districts, 
brought  an  overwhelming  response.    In 
addition  to  the  240  registrants  accepted, 


the  names  of  50  other  applicants  were 
placed  on  a  waiting  list  for  a  second  clinic 
to  be  held  eighteen  months  later. 

Another  clinic,  also  comprised  of  four 
weekend  retreats,  was  held  this  year  in 
the  Mid-Atlantic  District.  According  to 
Jay  Fifer,  layman  from  Frederick,  Md., 
it  afforded  "the  greatest  experience  in 
our  district  for  many  years." 

The  Mid-Atlantic  program  was  pre- 
ceded by  six  months  of  planning.  Among 
specific  purposes  of  the  clinic  were  the 
following: 

—  to  examine  "what  Christ  means  to 
me"  and  learn  ways  of  sharing  with 
others. 

—  to  reexamine  biblical  and  theologi- 
cal teachings  related  to  evangelism. 

—  to  prepare  commited  persons  from 
local  congregations  to  plan  programs  of 
Christian  witness  for  their  own  church 
and  community. 

—  to  enlarge  the  concept  of  evange- 
lism. 

Evangelism  Clinics  will  take  place  this 
fall  for  the  Virlina  District  and  for  the 
Shanandoah-West  Marva  districts 
jointly. 

A  third  model  for  church  renewal  re- 
cently inaugurated  is  the  Lay  Witness 
Mission,  which  brings  groups  of  Christian 
visitors  into  a  congregation  for  a  week- 
end. Involving  both  small  groups  meet- 
ings and  mass  meetings,  the  mission  calls 
for  the  sharing  of  faith  in  quite  personal 
terms. 

Giving  impetus  to  the  Lay  Witness  Mis- 
sion is  the  Institute  of  Church  Renewal 
in  Atlanta,  directed  by  Ben  Johnson. 
However,  a  number  of  denominational 
offices  and  local  churches  also  have  pro- 
moted the  approach.  Among  Brethren 
congregations  involved  have  been  the 
Black  Run  church  in  Southern  Pennsyl- 
vania, of  which  Charles  M.  Bieber  is 
pastor,  and  the  Kokomo  church  in  South/ 
Central  Indiana,  of  which  Pius  R.  Gibble 
is  pastor. 

An  experience  of  the  Lay  Witness  Mis- 
sion at  Kokomo  is  recounted  by  Pastor 


20     MESSENGER   7-1-72 


Gibble  on  page  22.  The  pastor,  on  behalf 
of  the  Greater  Kokomo  Association  of 
Churches,  had  attempted  to  enlist  50 
Howard  County  congregations  in  a  simul- 
taneous Lay  Witness  Mission.  Six 
churches  responded  initially;  ten  others 
were  expected  to  follow. 

"One  of  the  first  protests  may  be  'emo- 
tionalism," "  Mr.  Gibble  said.  "Our  peo- 
ple here  were  surely  afraid  of  that.  But 
some  who  looked  upon  it  most  negatively 
have  gotten  wonderfully  caught  up  in  the 


love  of  God  and  one  another.  It  is  emo- 
tional, but  it  is  not  emotionalism.  It  is 
warm  and  winsome  and  genuine,  nothing 
artificial  or  manipulated.  Emotion  is  then 
a  natural  expression  when  you  know  God 
loves  you  and  I  love  you  and  we  re- 
member how  to  say  it!" 

Among  the  specific  activities  was  a  24- 
hour  prayer  vigil  followed  by  a  second 
meeting  that  turned  into  a  celebration. 
Following  the  weekend  there  was  a  high 
day  of  sharing  with  Congregationalists, 


Friends,  and  Disciples  who  had  engaged 
in  their  own  Lay  Witness  Mission  simul- 
taneously. 

According  to  the  Evangelism  Team  of 
the  General  Board,  there  are  in  formation 
other  approaches  for  training  and  moti- 
vating persons  in  evangelism,  but  the 
three  models  described  here  represent 
those  most  common  at  the  moment.  To 
individuals  and  groups  interested  in  ex- 
ploring these  or  other  models,  the  team's 
services  and  resources  are  available.    □ 


irosotLQirooa 


Designs  for  evangelism 


Starred  items  are  available  from  the  Church 
of  the  Brethren  General  Board.  1451  Dundee 
Ave..  Elgin,  III.  60120. 

Key  73  Congregational  Resource  Book, 
250  pages  of  suggestion,  models  for  mission, 
evangelism  training  aids,  and  committee 
guides  produced  by  the  eight  national  com- 
mittees. S3.00* 

Key  73  Packet.  Background  on  the  phases, 
calendar  for  the  cooperative  continent-wide 
program.  Free* 

Design  for  Evangelism,  Joe  Hale  (Tidings 
Press,  1969).  An  examination  of  ways  in 
which  the  work  of  evangelism  may  be 
done  in  our  day.   $1.25;  10  or  more,  $1.00 
each* 

Faith  Statements,  Evangelism  Experiences. 
Writings  on  evangelism  by  eight  Brethren: 
Art  Gish,  William  Longenecker,  Phyllis 
Carter,  James  T.  Myer,  C.  Wayne  Zunkel, 
Merlin  E.  Garber,  E.  Russell  Bixler,  and 
Alvin  F.  Brightbill.  Free* 

Issue  One:  Evangelism,  Reuben  P.  Job  and 
Harold  K.  Bales,  ed.  (Tidings  Press,  1970). 
Essays  and  articles  on  evangelism  as  the 
primary  concern  in  the  70s.  $  1 .75* 

One  Way  to  Change  the  World,  Leighton 
Ford  (Harper  and  Row,  1970).  The  evan- 
gelistic message  related  not  only  to  the  in- 
dividual but  to  the  needs  of  society  today. 
$3.95* 


Who  in  the  World?  Clifford  Christians, 
Earl  J.  Schipper,  and  Wesley  Smedes,  ed. 
(Eerdmans  Publishing  Co.,  1972).  A  look 
at  the  evangelistic  message  and  mission  of 
the  church.  $1.95* 

Evangelism  Explosion,  James  Kennedy 
(Tyndale  House,  1970).  Described  is  the 
evangelism  program  of  a  Fort  Lauderdale, 
Fla.,  Presbyterian  Church,  including  methods 
of  training  the  laity  and  systematic  visitation. 
$4.95* 

Models  for  Ministry,  a  handbook  growing 
cut  of  the  Celebration  of  Evangelism  in 
Cincinnati  listing  57  evangelism  models  for 
congregations.  $1.50.  Order  from  Celebra- 
tion of  Evangelism,  Box  244,  Cincinnati, 
Ohio  45201 

Design  for  Witness,  United  Methodist 
Church  Board  of  Evangelism  (Tidings  Press, 
1971).  A  comprehensive  program  for  com- 
mitment, membership  recruitment,  support, 
and  witness  of  the  laity,  with  guides  and 
cassette  tapes.  $14.95  for  introductory 
packet.  Order  from  Tidings,  1908  Grand 
Ave.,  Nashville,  Tenn.  37205 

The  Pilgrim  Church,  Models  for  Evange- 
lism in  the  Local  Church,  Chester  Cluster,  ed. 
(Tidings  Press,  1971).    100  examples  of 
how  a  local  church  can  get  "with  it"  in 
evangelism.   $2.95.   Order  from  Tidings  (ad- 
dress above) 


"The  Oak  Lane  Story."  available  in  an  1 1- 
minute  film  or  booklet  form.  Recounts  the 
story  of  a  Philadelphia  United  Presbyterian 
Church  that  developed  a  visitation  evange- 
lism program  in  the  context  of  a  changing 
neighborhood.  Film  rental,  $8.00  from 
TRAV,  341  Ponce  de  Leon  Avenue,  NE, 
Atlanta,  Ga.  30308.  Booklet,  25c-  from  Board 
cf  National  Ministries,  same  address 

Jesus  Style  (film),  27m.,  color.  The  story 
of  the  Hollywood  Presbyterian  Church's 
ministry  to  youth  culture  in  California. 
Rental,  $25  from  TRAV  (address  above). 

There's  a  New  Wind  Blowing  (film), 
50m.,  color.  Churches  of  four  denominations 
describe  varied  approaches  to  evangelism. 
Rental,  $35  from  Gospel  Films,  Box  455, 
Muskegon,  Mich.  49443  ' 

A  New  Thing  (film),  24m.,  color.   Bruce 
Larson,  Keith  Miller,  others  speak  on  reach- 
ing out  to  the  world  with  a  message  of  hope 
and  freedom.   Rental,  S22.50  from  Burt 
Marvin  Associates,  Inc.,  P.O.  Box  6337, 
Burbank,  Calif.  91505. 

The  Jesus  Spots  (television ) .   Exceptional 
60  and  30  sec.  spots  filmed  in  the  Holy  Land 
of  excerpts  from  the  life  of  Jesus.  For  help 
in  placement  in  your  area,  contact  Charles 
Brackbill,  United  Presbyterian  Church  in  the 
USA.  475  Riverside  Dr.,  New  York, 
N.Y.  10027. 


7-1-72    MESSENGER     21 


EVANGELISM  COMES  ALIVE! 


Day  of  miracles  at  Kokomo 


On  the  cover  of  our  Sunday  service  bulle- 
tin, the  photographer  had  stopped  the 
"Wings  of  the  Spirit"  in  action.  No 
shutter  speed  could  stop  the  action  of  the 
"Wings  of  the  Spirit"  at  the  Kokomo 
Church  of  the  Brethren  on  Lay  Witness 
Weekend.  It  was  a  day  of  joy  that  ex- 
ceeded all  our  expectations. 

A  miracle:  Nineteen  strangers  came 
out  of  the  snowstorm  on  Friday  evening, 
praising  God  and  hugging  each  other.  We 
welcomed  them  suspiciously,  as  though 
wondering  what  strange  creatures  these 
may  be.  We  slowly  learned  that  they 
thought  they  were  mostly  Methodists; 
finally  we  knew  that  they  were  God's  be- 
loved children,  our  own  Brethren. 

A  miracle:  Flu  and  snow  and  miles  and 
reservations  could  not  prevent  a  gratifying 
attendance  at  every  session.  You 
wouldn't  believe  it,  unless  you  saw  it, 
or  unless  you  trust  us  to  tell  you  the 
truth. 

A  miracle:  Brethren  who  ordinarily 
can't  pronounce  a  little  "amen"  at  the 
end  of  a  unison  prayer  were  set  free  to 
declare  "Praise  the  Lord"  —  even  in  the 
Church  of  the  Brethren! 

A  miracle:  Time  after  time  people 
could  not  hear  the  "dinner  bell"  for  they 
were  so  wrapped  up  in  love  of  God  and 
each  other.  At  other  times  food  has  some- 
times been  a  most  important  terminal 
point. 

A  miracle:  Sometimes  Sunday  morn- 
ing, 1 1 :30  A.M.,  has  been  a  most  urgent 
deadline:  "Stop  the  trolley;  I  want  off." 
Sunday  morning  the  clock  kept  running, 
and  at  12:15  p.m.,  people  still  could  not 
separate  from  the  Christians  they  had 
learned  to  love. 

A  miracle:  A  pastor  who  has  kept  his 
love  at  arm's  length  learned  to  hug  those 
whom  he  loves  —  if  you  don't  appear 
frightened!! 

A  miracle:  An  almost  unbelievable 
Sunday  evening  crowd  came  together  to 
praise  God  and  love  each  other  for  the  re- 
newed joy  that  has  flooded  our  souls. 
Miracles:  many  people  enjoyed  a  miracle 
of  their  own,  some  of  which  we  hope  to 


quote  from  time  to  time. 

A  miracle:  Sometimes  the  "altar  call" 
has  been  unheard.  Sometimes  it  has  not 
even  been  offered  for  months  on  end.  The 
invitation  hymn  has  not  been  a  habit  here! 
Sunday  morning  ( noon! ! ) ,  the  pastor  did 
not  even  finish  his  explanation  of  what 
the  invitation  was  all  about.  People  were 
already  moving  toward  the  aisles.  There 
was  no  waiting  for  any  "revivalist"  to  beg 
or  threaten.  People  hurried  forward  to 
join  the  circle  of  prayer  and  praise,  in 
confession  of  sin  and  faith,  in  commit- 
ment and  recommitment,  in  rebirth  and 
growth,  in  celebration  of  the  Holy  Spirit. 
When  the  music  stopped  ("Just  as  1 


Am"),  more  than  110  worshipers  were 
crowding  around  our  communion 
table  in  great  joy.  The  chancel  was  full, 
and  the  pastor  was  so  full  he  couldn't  even 
pray  as  he  thought  appropriate.  He  could 
only  ask  for  the  spiritual,  "'I  Know  the 
Lord  Has  Laid  His  Hand  on  Me."  The 
meeting  was  a  twenty-minute  "love-in" 
such  as  you  will  never  believe  unless  you 
have  been  caught  up  in  it. 

Try  it;  you'll  like  it! 

God  loves  you;  I  love  you,  and  the 
church  can  never  be  the  same  again. 

Praise  the  Lord!  Amen!  —  Pius 
GiBBLE.  in  Kokomo,  Ind.,  church  news- 
letter, "The  Weekly  Visitor" 


Renewing  the  Great  Commission 


I  am  convinced  that  the  church  of  Jesus 
Christ  is  on  the  brink  of  a  great  new  era 
of  expansion  and  renewal.  This  likely 
will  take  place  in  numerous  areas  of 
church  life:  better  Christian  education, 
stronger  preaching,  more  inspiring  music, 
catchier  youth  programs,  more  meaning- 
ful service  projects,  and  greater  emphasis 
upon  winning  new  people  for  Christ.  In 
almost  every  survey  conducted  recently, 
it  is  indicated  that  the  number  one  pur- 
pose of  the  church  is  to  win  the  lost. 

I  am  keenly  aware  that  there  is  much 
evidence  that  seems  to  oppose  the  renewal 
and  expansion  of  the  church.  For  exam- 
pie,  the  Gallop  Poll  recently  indicated 
that  church  attendance  declined  again  last 
year.  We  feel  the  pressure  of  our  secular 
society  turning  against  us.  Our  children 
spend  eighteen  times  as  many  hours 
watching  television  as  they  do  in  attend- 
ing religious  services.   More  stores  and 
businesses  are  open  on  Sundays  than  ever 
before.  The  government  has  shifted  sev- 
eral holidays  to  Mondays  to  create  the 
"long  weekend."  But  our  mission  still 
sounds  forth  loud  and  clear:  "Go,  make 


disciples  of  all  nations  .  .  .  baptize  .  .  . 
teach  ...  I  am  with  you  always." 

How  are  we,  as  twentieth-century  dis- 
ciples, going  to  bring  the  influence  of 
Christ  back  into  our  society?  How  are 
we  going  to  lead  more  people  to  a  sincere 
Christian  commitment?  What  cin  a  local 
church  do  to  avoid  becoming  weaker  and 
smaller?  As  I  see  it,  there  is  only  one  an- 
swer: Evangelism.  We  must  confront 
human  beings  with  the  "claims  of  Christ." 

How  can  a  congregation  create  a 
"mood  for  evangelism"?  Preach  evange- 
listic sermons.  Perform  "evangelistic 
visitation."  Set  goals  for  winning  new 
people  to  Christ.  Conduct  membership 
classes.  Give  the  "altar  call"  in  worship 
services. 

On  his  latter  point,  I  feel  that  in  the 
Church  of  the  Brethren  we  have  lost  a 
major  tool  of  evangelism  by  not  giving 
the  "invitation"  at  the  close  of  our  wor- 
ship services.  This  doesn't  need  to  take 
place  every  Sunday,  but  it  should  happen 
often.  In  my  experience  as  a  pastor,  noth- 
ing gives  the  congregation  a  greater  thrill 
than  having  people  walk  forward  during 


22     MESSENGER   7-1-72 


the  closing  hymn  to  give  their  lives  to 
Christ. 

The  local  church,  as  it  pursues  new 
methods  of  evangelism,  will  have  to 
search  for  every  possible  channel  for  con- 
fronting people  with  Christ.  Here  in  Long 
Beach,  we  are  experimenting  with  such 
things  as  the  bus  ministry  to  bring  chil- 
dren to  Sunday  school,  the  Community 
News  Letter  that  reaches  surrounding 
homes,  an  evangelistic-type  radio  broad- 
cast, and  weekly  community  visitation. 
We  record  the  presence  of  every  wor- 
shiper each  Sunday  and  follow  up 
with  visitors.   An  occasional  attendance 
or  membership  drive  always  brings 
results. 

The  pastor  is  the  key  to  the  life  and 
growth  of  the  congregation.  It  is  essen- 
tially impossible  for  a  body  of  church 
members  to  move  above  the  inspiration 
of  their  leader.  Now  I  know  as  a  pastor 
that  in  every  congregation  I  have  served 
there  have  been  lay  people  who  possessed 
forms  of  dedication  beyond  my  own.  But, 
basically,  a  pastor  is  the  congregational 
leader  and  must  keep  the  challenges  be- 
fore the  people.   Moreover,  we  pastors 
must  never  ask  our  laymen  to  do  things 
that  we  are  not  willing  to  do  ourselves, 
including  evangelistic  calling. 

One  thing  that  troubles  me  is  that  the 
Church  of  the  Brethren  seems  to  have 
adopted  a  "theology  of  smallness."  Many 
church  spokesmen  are  implying  that  God 
has  predestined  our  denomination  to  re- 
main small.  And  the  way  we  justify  our 
smallness  is  to  emphasize  our  "peculiar" 
qualities.  But  just  look  at  the  early  New 
Testament  church.  They  had  those  same 
unpopular  doctrines  of  pacifism,  non- 
violence, the  simple  life,  and  strict 
morality;  and  yet  they  went  out  and 
began  to  expand  the  faith  and  "turn  the 
world  upside  down." 

What  is  the  difference  between  the  New 
Testament  Church  and  the  Church  of  the 
Brethren?  We  both  claim  the  same 
principles  and  convictions,  but  the  early 
church  possessed  one  basic  element  that 
we  do  not  have  —  an  intense  passion  for 


winning  new  people  for  Christ. 

The  New  Testament  challenge  to  the 
church  is  the  same  today  as  in  the  first 
century.  "Ye  shall  be  my  witnesses  in 
Judea  .  .  .  Samaria  .  .  .  and  all  the  earth." 


Obviously,  we  can  no  longer  be  satisfied 
to  keep  our  faith  isolated.  Now  is  the 
time  for  a  renewal  of  The  Great  Com- 
mission within  our  church.  —  James  S. 
Flora 


'Check  it  out  with  the  gospel' 


"I've  got  four  guys  inside  who'll  come 
out  and  throw  you  into  the  river.  Now 
leave  or  we'll  take  care  of  you." 

I  felt  as  if  I  had  ventured  onto  gang- 
land turf  in  a  New  York  slum.  Instead 
I  was  standing  on  the  sidewalk  outside 
the  east  entrance  to  the  Grand  Rapids, 
Mich.,  Civic  Auditorium  on  concrete 
where  Brethren  have  clustered  between 
Annual  Conference  sessions.  The  threat- 
ener  acted  as  an  associate  of  the  featured 
speaker,  a  tv  evangelist.   It  was  Monday 
evening,  April  24,  and  I  had  come  on 
the  basis  of  Matthew  18  to  pass  out 
a  mimeographed  statement  on  You, 
the  Gospel,  and  Indochina,  as  a  way 
of  appealing  to  fellow  Christians  to 
stand  against  (not  for!)  that  abominable 
war. 

The  rally  representative  had  begun  by 
telling  me  to  leave.  I  said  I  would  if  he 
could  show  me  anything  in  the  statement 
contrary  to  the  teaching  of  Jesus.  He  said 
he  didn't  want  to  talk  about  what  was  in 
the  statement  but  I  had  to  leave.  I 
pointed  out  that  I  had  every  legal  right  to 
be  there  leafletting  on  a  public  sidewalk 
(First  Amendment  to  the  Constitution 
as  interpreted  by  numerous  Supreme 
Court  decisions). 

The  stocky  young  man  didn't  care 
about  the  law  either.  The  escalation  of 
threats  came  quickly  and  over  and  over 
again:  "You're  not  going  to  leaflet  here. 
We'll  take  you  and  put  you  out  of  com- 
mission till  the  end  of  this  service.  .  .  . 
You'll  get  a  busted  lip  out  of  this." 

People  were  streaming  by  to  get  good 


seats  for  the  rally  as  my  opponent  kept 
grabbing  at  the  leaflets  and  pushing  and 
strong-arming  me.  I  was  trying  to  re- 
spond in  love  and  I  asked  him  where  the 
love  of  Christ  was  in  him. 

One  of  his  companions  came  out.  He 
furiously  repeated  the  river  threat.  He 
talked  and  looked  every  inch  like  one  of 
the  four  who  were  supposedly  ready  to 
throw  me  into  the  nearby  river. 

"Hi,  Dale."  I  looked  around  and  was 
overjoyed  to  see  Judy  and  Mary  of  the 
Grand  Rapids  Peace  Council.  They  and 
other  Christians  were  to  have  been  there 
eariiar  to  help  leaflet;  but  God,  I  felt, 
brought  these  two  in  now  at  the  most  criti- 
cal moment. 

I  was  rather  sure  and  still  am  that  the 
two  men  were  indeed  just  ready  to  put 
me  out  of  circulation  one  way  or  another. 
But  with  Judy  and  Mary  there  their  situa- 
tion became  more  complicated.  The 
threats  and  strong-arming  continued. 
Mary  suggested  calling  the  police,  which 
we  very  well  could  have  done:  but  on 
principle  I  didn't  want  to  do  that.  We 
continued  talking  with  the  first  man  and 
at  length  started  passing  out  the  leaflets 
again. 

He  said  that  he  would  stand  inside 
the  door  and  take  all  the  leaflets  away 
as  the  people  came  in.  This  he  proceeded 
to  do.  We  countered  by  saying  to  the 
people  something  like  this:  "The  guy  in- 
side may  try  to  take  these  away  from  you. 
But  don't  let  him.   Keep  it,  read  it,  read 
it,  check  it  out  with  the  gospel  of  Jesus." 
The  atmosphere  was  electric.    Little 


7-1-72    MESSENGER     23 


Deaths 

Beach,  ^Villiam,  Leonard,  Mo.,  on  Oct.  19, 

1971.  aged  73 

Berry.   J.  Edmund,   Eden,   N.C.,   on   April 

23,    1972,    aged    71 
Besecker,  Nina.  Arcanum,  Ohio,  on  March 

12,  1972,   aged   69 

Blosser,     Lawrence,     Nappanee.     Ind.,     on 

Nov.     19,     1971,    aged     84 
Bush,  Rosann  R.,  Curr)ville,  Pa.,  on  Nov. 

13.  1971,    aged    88 

Carlwright,  Nellie.  Cando.  N.D.,  on  .^pril 

3.    1972.   aged   86 
Chappell.   Owen.    Fortville.   Ind.,   on   Nov. 

11,    1971.    aged    86 
Cline.  Fleta.  Timbenille.  Va.,  on  Jan.  30, 

1972.  aged    74 

Collins,  C.  Britten.  Flora,  Ind.,  on  Dec.  27, 

1971,  aged  4 

Coy,   Janney,    Eden,    N.C.,    on    March    29. 

1972,  aged    57 

Dredge.  Florence  Mae,  New  Carlisle.  Ohio, 

on   Dec.   7.   1971.   aged  81 
Driver.    Harr)-.   Timberville,    \'a..   on    Jan. 

27.  1972.  aged  65 
Drudge.  Roy,  New  Paris,  Ind.,  on  Dec.  23, 

1971,  aged   65 

Eshelman.   Walter   M.,   Manheim.    Pa.,  on 

Feb.   9.    1972.   aged  75 
Fahnestock,    Levi    M.,    Manheim,    Pa.,    on 

Feb.   26.    1972.   aged  90 
Fisher.  Lynn.  Flora.  Ind.,  on  Jan.  1.  1972, 

aged  76 
Flanigan.  Echo.  Woodland.  Mich.,  on  .April 

21,    1972.    aged    76 
Foust.   Myrta.    Fort\'ille.    Ind..   on    Feb.    1. 

1972.  aged  91 

Freed.  Dale,  Eldora.  Iowa,  on  Dec.  2,  1971. 

aged   47 
Fulk.  John   A..    Bluffton.   Ind.,   on    March 

I,   1972,  aged  80 
Green,    Rhoda    Pfoutz   Schildt,    Boonsboro, 

Md.,  on  Sept.   5,   1971.  aged  87 
Halsey.    William    G.,    Modesto.    Calif.,    on 

Jan.    14.   1972.   aged  85 
Hess.    Cora    M..    Elizabethtown,     Pa.,    on 

April  11.   1972 
Hoover.    Letta.    Plattsburg.    Mo.,    in    De. 

cember    1971.   aged  85 
Hosier.  Fannie  E..  Manheim,  Pa.,  on  Feb. 

20,    1972,    aged    88 
Hurley,    Vestal.    Eden.    N.C..    on    Dec.    6. 

1971.  aged  78 
KirkdoriTer.   Thcron.    New    Paris,    Ind.,   on 

Dec.    27,    1971.   aged   64 
Kreider,  Obed.  Sebring,   Fla..  on  Nov.    18, 

1971 
Landis,    Mary.    Co\ington.    Ohio,    on    Feb. 

5.    1972 
Lego.  Hazel,  Lanark.  111.,  on  April  9,  1972. 

aged    81 
Lutz,  Jesse,  Green\ille,  Ohio,  on   Dec.   25, 

1971,    aged    84 
Mankey.  J.  Wesley.  Decatur,  Ind.,  on  Feb. 

7.    1972.    aged    87 
Mickle,   Russell.   New   Paris.   Pa.,   on  June 

10.    1971.   aged   70 


KEEP  ABREAST  OF  THE  LATEST  DISCOV- 
ERIES FROM  ARCHAEOLOGY.  SUBSCRIBE 


TO: 


BiWe  attcS  ^)ak<^ 


old  ladies  said,  "Oh,  I'll  fold  it  up 
and  put  it  in  my  pocket."  When  more 
people  began  keeping  theirs,  the  collectors 
inside  became  less  zealous  in  their  efforts. 
We  continued  our  leafletting  till  the  rally 
began. 

Every  day  persons  committed  to 
Christ's  way  of  love  experience  more 
perilous  and  agonizing  collisions  with 
violence  than  I  did.  But  what  gives  this 
incident  significance,  as  I  see  it,  is  to  note 
who  the  men  threatening  violence 
claimed  to  represent. 

When  it  comes  to  assessing  evangelists 
and  persons  who  claim  to  be  their  as- 


sociates, I  am  inclined  to  hold  back  from 
deprecating  those  who,  even  with  a  lim- 
ited message,  might  be  an  instrument 
of  the  Lord.  But  the  Master,  who  in 
Matthew  7  speaks  so  strongly  against 
judging  others,  goes  on  to  give  the  warn- 
ing: "Beware  of  false  prophets,  who 
come  to  you  in  sheep's  clothing  but  in- 
wardly are  ravenous  wolves.  You  will 
know  them  by  their  fruits." 

I  can  only  say  that  to  my  own  amaze- 
ment on  April  24,  1972,  outside  the  Civic 
Auditorium  in  Grand  Rapids  I  saw  some 
sheepskins  come  apart  and  shde  off.  — 
Dale  Aukerman 


The  tale  of  two  churches 


A  quarterl).  digest  on  Biblicol  archovology. 
S3.00  per  reor  ($3.50  outside  the  U.S.).  Write 
to;   WORD  OF  TRUTH,  Deponnwnt  M 

Bo>  2,  Burnt  Hills.   New  York        12027.      A 
free  sample  copy  will  be  sent  on  request. 


This  morning  I  went  to  a  country,  rural, 
suburban  (call  it  what  you  will)  Brethren 
church,  to  seek  and  know  God,  Jesus, 
and  the  Holy  Spirit. 

I  saw  a  church  nearly  full  of  people. 
I  saw  very  few  smiles.  Practically  the 
only  greeting  was  by  the  "appointed" 
greeters.  I  saw  candles  lit.  I  saw  children 
drawing  pictures,  making  paper  airplanes, 
and  wondering  how  soon  they  could 
leave.  After  the  hymns,  offering,  and 
special  music,  I  saw  people  trying  to  get 
comfortable.  Many  succeeded,  for  they 
slept  the  remainder  of  the  service. 

I  heard  hymns  sung  half-heartedly. 
The  song  leader  did  her  part.  She  would 
sp)eed  us  up,  slow  us  down,  increase  vol- 
ume, decrease  volume,  but  still  I  heard 
no  joy  in  the  voices  around  me.  I  heard 
people  complaining  because  the  wooden 
candlesticks  were  in  use  instead  of  the 
candelabra.  Someone  wondered  if  they 
shouldn't  be  placed  a  little  further  out 
under  the  arch,  and  oh  yes,  who  moved 
the  palms?  I  heard  people  telling  how 
bad  their  nerves  were.  I  heard  a  really 
great  sermon.  I  heard  a  multitude  of 
people  give  excuses  why  they  couldn't  do 
anything  for  the  Lord,  other  than  come 
to  church  Sunday  morning. 

I  was  ready  to  go  home.  I  felt  almost 
empty  and  very  frustrated.  I  knew  I 
needed  more  than  this. 

Tonight  I  went  to  a  large  city  (Breth- 


ren )  church  far  from  home,  to  seek  and 
know  God,  Jesus,  and  the  Holy  Spirit. 

I  saw  a  church  packed  full  of  people 
( in  fact,  overflowing) ,  some  of  whom  had 
received  the  baptism  of  the  Holy  Spirit. 
I  saw  big  smiles  on  almost  everyone's 
face.  I  saw  anticipation.  People  were 
greeting  one  another  all  over  the  church. 
Not  just  smiles,  but  some  were  waving, 
clasping  hands,  or  even  kissing!  I  saw 
children  happy  they  were  there.  I  saw 
the  Bible  being  used,  not  just  a  verse  here 
and  there,  but  whole  chapters,  and  it 
came  alive. 

I  heard  music  that  was  so  full  of  joy 
you  could  feel  it.  I  heard  clapping  hands 
and  laughter.  I  heard  people  telling 
their  experiences  with  God.  I  heard  no 
sermon,  just  Spirit-filled  people  praising 
God.   I  heard  Brethren,  Lutherans, 
Methodists,  Baptists,  Catholics,  Jews,  and 
even  "hippies"  (if  that's  what  you  call 
them)  all  worshiping  the  same  God,  to- 
gether.' It  was  great.  It  was  not  loud, 
boisterous,  or  all  emotion.  It  was  truth. 

I  was  ready  to  go  home.  It  was  late.  I 
had  a  three-hour  ride  ahead  of  me,  but 
I  felt  so  good.  I  felt  full  and  overflowing. 
I  felt  God's  presence.  God  will  fill  our 
lives.  If  we  allow  this,  then  the  music, 
candles,  teaching  positions,  and  even  the 
financial  problems  will  be  solved  without 
much  effort  on  our  part.  Praise  the  Lord! 
—  Mrs.  Jack  Frederick 


24     MESSENGER    7-1-72 


Experiencing 
new  light  in  unbroken 

blackness 


bylraFrantz 


few  short  years  ago  I  walked  in  con- 
fidence. I  greeted  friends  by  name.  I 
mowed  my  lawn.  I  planted  roses  and  en- 
joyed their  beauty.  In  leisure  hours  I 
roamed  the  village  streets  and  country 
lanes.  I  needed  only  to  upturn  my  gaze 
to  bring  into  view  the  nearby  landscape 
or  the  distant  scene,  the  lazy-floating 
white-fleeced  cloud  or  bird  on  wing. 

With  her  whose  life  and  mine  are  one 
I  journeyed  weekly  to  the  marketplace. 
We  also  traveled  some  together  to  visit 
friends  or  see  the  sights  in  forty-six  of  the 
fifty  states.  How  many  times,  from  east 
to  west,  we  crossed  our  native  state  of 
Kansas!  We  saw  the  waving  fields  of 
wheat  and  native  prairie  grass.  The 
Colorado  deserts  and  the  Rockies'  rugged 
walls  we  viewed  with  wonder  that  did  not 
grow  old. 

We  traveled,  too,  by  train  and  plane 
and  chartered  bus,  the  orange  groves  of 
Florida  and  California,  New  Hampshire's 
lovely  hills.  We  saw  two  oceans;  the 
restless  waves  on  Jersey's  beaches  and 
the  bathing  beaches  of  the  west;  the 
breakers  on  the  rockbound  coast  of  Maine 
and  San  Francisco's  Golden  Gate. 

In  1955  we  boarded  ship  in  New  York 
harbor,  out  past  the  famous  statue,  down 
the  coast,  past  Cuba,  through  the  Carib- 
bean, the  canal,  and  on  the  broad  Pacific 
where  we  saw  the  flying  fishes  and  the 
spouting  of  the  whales.  In  the  port  of 
Guayaquil,  we  took  an  ancient  train  and 
climbed  the  steep  slopes  of  the  Andes  to 
the  city  of  the  Incas. 

We  drove  down  to  the  coastal  plain 
and  saw  the  great  banana  groves  and  pine- 
apple fields.   Again  we  drove  down  the 
other  slope  and  penetrated  deep  into  the 
dense  equatorial  rain  forests  of  the  west- 
ern tributaries  of  the  Amazon,  where 


the  Quechuas,  the  Ashwaras,  the  Jivaros, 
and  the  once-fierce  Aucas  live  and  carry 
on  their  petty  wars. 

A  few  short  years  ago?  It  seems  an 
age.  For  once  I  saw  and  now  I  am  blind. 

For  two  years,  I  have  neither  seen  a 
human  face  nor  read  a  printed  word.  I 
write  but  cannot  see  what  I  have  written. 
How  I  do  long  to  see!  I  rouse  from  day- 
time reverie  or  from  my  sleep  at  night, 
and  when  I  open  my  eyes  upon  a  darkness 
that  is  blacker  far  than  any  night  I  ever 
knew,  a  blackness  unbroken  by  a  single 
gleam  of  light,  the  knowledge  that  I'll 
never  see  again  quite  breaks  me  down.  I 
run  my  hands  along  the  shelves  of  books 
that  I  still  keep;  and  the  knowledge  that 
I  shall  never  read  again  brings  hot  tears. 
To  see  to  read!  But  this  is  not  for  me. 

And  yet  it  may  be  that  I  see  what  most 
do  not.  Cut  off  from  things  mundane, 
I  contemplate  the  spheres  in  space,  their 
number  and  uncalculated  mass.  I  won- 
der if  there  may  be  other  worlds  in  our 
unbounded  universe;  if  creatures  in  those 
worlds  live  peaceably  or  in  hate  and 
strife.  I  wonder,  as  I  ponder,  how  large 
Earth  looms  in  its  significance,  so  long  in 
its  mass,  among  the  heavenly  bodies. 

And  I  wonder  about  this  marvel  we  call 
light.  What  is  it?  How  does  it  come  to  be? 
Its  source  we  know  to  be  the  sun.  How 
is  it  put  together  there?  How  is  it  sent 
upon  its  way?  Each  ray,  or  beam,  or  pen- 
cil is  made  of  waves  of  different  length; 
each  wavelength  bringing  to  our  eyes, 
when  separated  by  a  prism  or  by  rain- 
drops in  the  sky,  one  of  the  primary  col- 
ors of  the  bow. 

You  say,  "I  see."  How  do  you  see? 
What  passes  between  each  object  in  a 
landscape  and  each  eye  —  not  only  yours 
—  that  carries  information  so  cdmplete 


and  instantaneous? 

No  careful  exploration  of  small  objects 
by  the  sense  of  touch  can  yield  the  knowl- 
edge of  that  object  that  comes  by  a  single 
glimpse  of  light  and  sight.  And  so  much 
of  our  environment  is  far  too  vast  to  ex- 
plore by  touch.  A  city  street.  A  building. ' 
A  field  or  woodland.  At  sports  events 
ten  thousand  spectators  fill  the  bleachers. 
That  many  pairs  of  eyes  rove  here  and 
yon.  Their  lines  of  vision  cross  and  criss- 
cross many  times?  Yet  they  do  not  bump 
into  or  obstruct  each  other!  How  do 
they  do  it? 

Opaque  substances  are  impervious  to 
light.  The  retina,  the  nerve  material, 
and  the  gray  folds  of  the  brain,  taken  by 
themselves,  are  such  materials.  Yet  these 
conduct,  and  put  on  record  more  or  less 
permanently  the  things  we  see;  so  that 
we  remember  dear  familiar  scenes  and 
faces.  Marvelous,  incredible  light! 

At  four  score  years  I  still  could  see. 
Now  at  four  score  years  and  four  I  am 
blind  as  the  proverbial  stone.  With  an 
intensity  that  hurts  I  long  to  see.  I  long 
to  read. 

It  was  said  to  Paul  of  old,  "My  grace 
for  thee  sufficient  is."  I've  often  felt  that 
this  for  me  has  not  been  true.  But  the 
devotion  of  the  one  who  shares  my  life 
grows  deeper  with,  our  waning  years,  as 
does  the  love  of  those  who  call  me 
father.  And  friends  with  kindness  over- 
whelm me.  I  know  the  light  is  all  about 
me.  I  feel  its  warmth  upon  my  face.  I 
know  that  there  will  be  a  dawn. 

Then  I  will  not  complain.  I  think  that 
I  can  even  find  it  in  my  heart  to  pity  some 
who  see  and  do  indeed  have  admiration 
for  the  beauty  of  the  earth,  but  are  obliv- 
ious to  the  miracle  that  enables  them  to 
say,  "I  see."   D 


I  know  light  is  all  about  me . . .    I  feel  its  warmth  on  my  face 


7-1-72  MESSENGER     25 


ke  Dl^  f  G^(Q)[TTn]  [hSD^SS 


clll  my  life  I  have  been  intrigued  by  the 
process  of  weaving,  from  admiring 
Carmen's  artistry  on  the  loom  in  her 
home  to  marveling  at  the  vast  amount  of 
material  turned  out  on  the  commercial 
looms  at  Front  Royal,  Va. 

Everywhere  I  go  I  am  fascinated  by 
the  variety  of  patterns,  designs,  textures, 
and  products  of  the  weaving  art  —  the 
delicate  silk  of  Italy,  the  lovely,  woolen 
sweaters  of  Norway,  the  tiny,  lacey  bas- 
kets of  Madeira,  the  intricate  Khus  grass 
coasters  of  Curacao,  the  sturdy,  open 
baskets  of  Gran  Canaria,  the  colorful 
table  mats  of  Hawaii,  the  huge  floor  mats 
of  Nigeria  and  the  heavy,  coarse  rugs  of 
Navajoland.  Each  has  a  distinctive 
charm  of  its  own.  Each  reflects  the  native 
material  of  its  area.  Each  shows  the 
creativity  and  the  ingenuity  of  its  people. 

Nosing  around  in  a  library,  I  found 
some  unique  but  simple  weaving  ideas.  I 
have  had  fun  experimenting  with  them. 
I  hope  you  will  too. 


soda  straws? 


The  everyday  drinking  straw  ofl:'ers  an 
opportunity  to  become  acquainted  with 
the  weaving  process  with  a  diflierent  kind 
of  "loom."  Straws  can  be  the  framework 
to  hold  the  warp  —  the  series  of  threads 
that  lie  in  a  vertical  position.  Narrow  or 
wide  forms,  made  by  using  varied  num- 
bers of  straws  as  the  framework  to  hold 
the  warp,  may  be  woven  into  colorful 
belts,  interesting  ties,  and  striking  wall 
hangings. 

You  will  need:  straws  (drinking  or 
soda) ,  scissors,  string,  yarn 

More  fancy  materials:  ribbon,  cords, 
tinsel,  fabric  cut  in  strips,  thick  and  thin 
yarns,  multicolored  yarns 

Directions  for  straw  weaving:  Cut 
drinking  straws  in  half  and  cut  one  warp 
string  for  each  straw.  Strings  should  be 
equal  in  length  and  as  long  as  you  wish 
the  finished  product  to  be.  Tie  all  the 
warp  strings  together  in  a  knot.  Place  the 
knotted  end  of  the  warp  at  the  top  of  the 
straws.   (Suck  on  the  straw  to  get  the 
string  through  easily.)   Push  the  straws 
up  to  the  knotted  ends.  Weave  over  and 
under  the  straws,  beginning  a  pattern. 

26     MESSENGER    7-1-72 


Glee 

Yoder 


Add  new  color  by  tying  a  knot  to  the 
previous  color  and  continue  weaving.  As 
the  weaving  process  progresses,  push  the 
woven  section  up  and  off  the  warp  when 
the  weaving  is  finished.  Weave  the  end 
strings  into  one  another  so  they  will  not 
ravel. 

For  variety,  use  several  strands  of 
warp  through  each  straw.  Since  this  pro- 
vides for  additional  warp  threads,  more 
intricate  weaving  is  possible.  Vary  the 
materials  used  for  weft  —  the  horizontal 
threads  used  for  weaving  over  and  under 
the  warp  —  using  some  of  the  optional 
materials  suggested.  Use  pieces  of  the 
straw  as  part  of  the  finished  design.  Sew 
completed  pieces  into  new  forms,  or 
superimpose  them  on  a  burlap  back- 
ground. 


wire?  chicken  wire? 

You  will  need:  wire  screen,  such  as 
window  screen,  chicken  wire,  hardware 
cloth  (hail  screen) ;  yarn;  string;  wire 
cutters;  scissors;  needles;  masking  tape 

Other  materials:  burlap,  straw,  beads, 
ribbon,  pipe  cleaners,  tissue  paper,  weeds 
felt,  raffia 

Weaving  in  wire  mesh,  using  a  variety 
of  types  and  strips  of  fabrics,  opens  some 
fresh  avenues  for  creative  expression. 
Since  wire  comes  in  a  variety  of  meshes, 
you  can  choose  the  size  of  mesh  that  you 
wish  to  try  your  hand  at.  You  can 
manipulate  the  wire  into  three-dimen- 
sional shapes,  cut  out  parts,  or  (to  create 
a  multidimensional  effect)  superimpose 
cut-out  areas  over  a  screen  of  a  different 
mesh. 

Each  kind  of  wire  mesh  has  its  own 
possibilities  and  limitations  as  a  back- 
ground for  weaving.  In  addition,  you 
will  want  to  be  sensitive  to  color,  texture, 


and  pattern.  The  simple  over-under 
process  of  weaving  into  mesh  can  resuh 
in  very  unusual  and  effective  designs. 
You  experiment  and  explore  with  your 
own  artistic  ideas  in  mind. 

Directions:  Cut  the  wire  and  bind  it 
with  masking  tape  to  prevent  scratches. 
Begin  to  weave  materials  into  the  mesh 
background.  As  the  weaving  progresses, 
analyze  the  weaving  for  design  qualities. 
View  it  from  a  distance,  or  if  a  sculptural 
form,  at  different  angles. 

You  may  want  to  use  a  pre-planned 
design  by  placing  the  wire  shape  on  paper 
and  drawing  around  it.  With  a  crayon 
draw  a  design  on  the  paper.  Place  the 
wire  mesh  over  the  design  and  with  a  felt 
marker,  trace  the  design  onto  the  wire. 

Of  the  three  most  common  wire 
meshes,  chicken  wire  is  probably  the 
easiest  to  work  with.  You  can  span  and 
connect  areas  of  yarn  by  tying  or  weav- 
ing fibers  in  and  around  the  wire.  Win- 
dow screen,  a  finer  mesh,  suggests  the 
use  of  threads  and  finely  textured  yam 
for  designing.  Hardware  cloth  seems  to 
call  for  thick  yarns  and  bulky  fabrics. 

Each  wire  mesh  can  be  accented  by 
using  paint  sprays  of  gold  or  bronze. 


a  cardboard  loom? 

You  will  need:  heavy  cardboard,  string, 
yarn,  scissors,  ruler 

More  fancy  materials:  ribbon,  crepe 
paper;  can  you  think  of  others? 

Method  I:  Draw  a  line  along  the  top 
and  bottom  of  the  cardboard,  which  has 
been  cut  to  the  size  of  the  finished 
product,  about  one  half  inch  from  the 
edge.  Cut  slits  from  edge  to  this  line, 
about  a  half  inch  apart.  Anchor  the  warp 
(yam)  in  the  top  slits  and  stretch  to  the 
bottom  of  the  cardboard.  Pull  through 
the  notch,  around  to  the  next  notch  on 
the  bottom,  up  to  the  top,  until  it  is 
strung  in  all  the  notches.  With  this 
method,  you  will  weave  on  only  one  side 
of  the  cardboard. 

Method  II:  Attach  the  warp  to  a  card-  . 
board  frame.  This  permits  working  from 
both  front  and  back  of  the  weaving.  Cut 
four  strips  of  cardboard.  Make  slits  in 
the  two  pieces  used  for  top  and  bottom 
of  the  frame.  Be  careful  that  there  are 


an  equal  number  of  slits  on  each.  Staple 
the  four  pieces  of  cardboard  together  to 
form  a  frame,  pointing  slits  outward  so 
they  serve  as  notches  through  which  the 
warp  can  be  looped.  Pull  the  warp  just 
tight  enough  so  that  it  will  lie  flat  on  the 
frame.  Proceed  to  weave  the  design 
within  the  frame. 

Method  III.  Cut  a  circle  of  cardboard, 
slit  around  the  edges  and  around  a  hole 
which  has  been  cut  in  the  center.  The 
warp  is  anchored  in  the  slits  and 


wrapped  around  both  sides  of  the  circle. 

Each  side  is  woven  independently  and 

the  cardboard  stays  in  the  middle.  This 

is  especially  good  for  weaving  mats  for 

hot  dishes. 

Note:  The  device  for  holding  the  warp 

may  be  slits,  notches  or  pins  stuck  in  the 

end  of  the  cardboard. 
Kinds  of  weaves: 

Tabby  weave:  over  one  and  under  one 
Twill  weave:  over  one  and  under  two 
Basket  weave:  over  two  and  under  two 


Children  of  yesterday,  heirs  of  tomorrow, 
What  are  you  weaving?   Labor  and  sorrow? 
Look  to  your  looms  again;  faster  and  faster 
Fly  the  great  shuttles  prepared  by  the  Master. 
Life's  in  the  loom!    Room  for  it,  room! 

Mary  Artemisia  Lathbury 


7-1-72   MESSENGER     27 


REVIEWS 


A  religious  first  in  honoring 
outstanding  cinema 


It  is  good  news  when  a  film  of  value  is 
discovered  that  raises  our  sights  and  per- 
mits us  to  see  more  clearly  into  human 
consciousness.  It  is  exciting  news  when 
for  the  first  time  three  faith  groups  jointly 
honor  outstanding  cinema.  This  was  the 
development  this  spring  when  the  Inter- 
religious  Film  Awards  of  the  National 
Council  of  Churches,  the  US  Catholic 
Conference,  and  the  Synagogue  Council 
of  America  were  presented  in  a  network 
telecast.  It  was  only  five  years  earlier  that 
the  NCC  and  the  Catholics  began  making 
joint  awards.   In  this  year's  awards  no 
separate  honors  were  given  by  any  one  of 
the  sponsoring  groups. 

All  three  chosen  films.  Fiddler  on  the 
Roof.  One  Day  in  the  Life  of  Ivan 
Denisovich.  and  The  Garden  of  the 
Finzi-Continis,  have  a  similar  dramatized 
version  of  life.  It  is  the  struggle  for 
human  and/ or  religious  freedom. 

Fiddler  on  the  Roof  was  the  first  to  be 
honored.  It  is  also  the  most  popular, 
having  been  adapted  from  the  stage  play 
based  on  the  stories  of  Sholom  Aleichem 
and  having  been  seen  in  thirty-two  coun- 
tries by  over  35  million  people  since  its 
premiere  in  New  York  in  1964.  Basically 
the  stor>'  depicts  the  trials  and  tribula- 
tions of  the  family  of  a  Jewish  milkman 
named  Tevye  in  Anatevka,  Russia,  about 
1 905.  Now  millions  more  will  have  a 
"seeing"  experience  in  this  nine  million 
dollar  Panavision  color  film  made  near 
Zagreb,  Yugoslavia  — thanks  to  pro- 
ducer-director Norman  Jewison  (a 
Methodist)  and  United  Artists. 

Although  the  three  groups  praised  the 
film  adaptation  because  "Tevye's  abiding 
faith  in  God's  ultimate  goodness  is  made 
accessible  to  the  world,"  this  does  not 
seem  to  be  where  the  film's  strength  and 
vision  are.  Jewison,  who  also  directed 
In  the  Heat  of  the  Night  and  The 
Russians  Are  Coming,  succeeds  in  giving 
a  vision  of  life  that  affirms  unquenchable 
human  dignity  as  Tevye  in  his  agony  and 
joy  copes  both  with  anti-Semitism  and 
the  changes  within  his  traditional  life 

28      MESSENGER     7-1-72 


understandings.  This  film  is  a  celebra- 
tion of  living  in  the  midst  of  changing 
times  and  traditions. 

Fiddler  is  a  musical  —  and  some 
would  say  that  it  is  a  folk  opera.  Al- 
though it  has  operatic  power  it  is  neither 
opera  nor  folk  opera.  It  does  have 
original  songs  and  outstanding  violin 
playing  by  Isaac  Stern.  It  does  have  folk 
dimensions,  Jewish  custom  and  ritual, 
and  music  that  sounds  Jewish.  We  see  a 
small  Jewish  village  community  in 
Czarist  Russia.  We  experience  Jewish 
ritual  in  marriage,  work,  play,  worship, 
and  clothes.  But  the  appeal  of 
Aleichem's  story  is  a  specific  human 
story  about  minorities  everywhere.  It 
concerns  the  right  to  wear  what  one 
wants  and  to  worship  as  one  believes. 
The  story  has  ethnic  foundation,  begin- 
ning and  end;  nevertheless,  it  is  the  story 
of  (Adam)  everyman. 

Its  universality  of  values  f>ermits  peo- 


ple of  widely  different  cultures,  back- 
grounds, religions,  and  age  groups  to  find 
humor  and  drama  that  transcend  barriers. 
Since  everyone  is  concerned  about  love 
and  hate,  pride  and  dignity,  freedom  and 
oppression,  Fiddler  really  takes  place 
everywhere  and  not  just  in  Anatevka. 
Jewison  gives  us  not  a  celebration  of 
Jewishness  as  much  as  a  celebration  of 
the  sensual  pleasures  of  staying  alive. 

There  are  subordinate  themes  in 
Fiddler.  Tradition  is  the  most  obvious: 
There  are  traditions  for  ever}'thing  — 
eating,  praying,  dressing,  marrying,  and 
even  choring.  Without  these,  Tevye 
claims,  life  would  be  "as  shaky  as  a 
fiddler  on  the  roof."  Group  discussion 
or  individual  reflection  can  work  on  this 
theme  with  the  Fiddler  story  as  case  ma- 
terial. Questions  that  emerge  are:  When 
is  tradition  a  frame  of  reference  and  a 
foundation  of  security?  What  are  the 
conditions  and  situations  that  teach  new 


4    ^    . 

i 

Scenes  from  three  films  receiving  the  first 
Interreligious  Film  Awards:  (clockwise 
from  top):  Tevye,  played  by  Israeli  actor 
Topol,  in  "Fiddler  on  the  Roof";  Musso- 
lini's Brown  shirts  in  "The  Garden  of  the 
Finzi-Continis";  actor  Tom  Courtenay, 
in  title  role,  bringing  morning  meal  to 
fellow  prisoners  in  "One  Day  in  the  Life 
of  Ivan  Denisovich" 


7- 1-72   MESSENGER     29 


h 


BIBLE...    '^- 

~r^M>--^  from(ia\csi.stoRevclatior\    f|t:ik 


fe.>, 


God's  promises  to  Adam  and  Eve  are  as  relevant  today  as 
ever!  The  words  of  Jesus  mean  life,  hope  and  freedom 
from  the  bonds  of  sin! 

Read  The  Upper  Room.  The  entire  July-August  issue  is 
filled  with  devotions  based  on  scripture  passages  from 
every  book  in  the  Bible. 

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duties  and  values? 

Marriage  according  to  customs  is 
prominent.  The  matchmaker's  luck  with 
Tevye's  family  is  weakened  after  the 
father  begins  to  see  that  he  loves  his 
daughters  more  than  money  and  tradi- 
tion. His  blessing  is  hesitatingly  given  to 
both  older  daughters  who  have  chosen 
marriage  by  love.  The  third  daughter 
who  chooses  a  Gentile  is  not  given  recog- 
nition until  the  very  end  at  final  parting 
and  deportation  from  Anatevka;  the 
daughter  has  returned  to  say  that  they  too 
are  leaving,  and  we  hear  Tevye  mumbling 
a  hasty  "God  be  with  you."  Here  too  is 
case  material  for  reflection:  When  do 
marriage  customs  help  and  when  do  they 
hinder  meaningful  fulfillment?  How  best 
can  the  parental  and  extended  community 
assist  in  marriage  and  family?  In  what 
ways  are  love  and  covenant  interrelated? 
Are  there  new  forms  of  covenant  and 
family  that  are  as  legitimate  and  proper 
as  those  currently  assumed? 

Another  theme  is  the  work  and  wealth 
motif.  "If  I  Were  a  Rich  Man"  is  a  song 
sung  by  Tevye  to  God  regarding  the 
burden  of  five  unmarried  daughters,  a 
lame  horse,  a  nagging  wife,  and  unending 
menial  chores.  He  would  stop  working  if 
he  had  enough  money.  And  he  would 
have  time  then  to  discuss  and  study  holy 
things.  The  irony  of  this  song  is  that 
right  now  in  his  work  Tevye  is  enjoying 
life  and  exercising  holiness.  For  further 
reflection:  what  is  the  mix  of  work  with 
play,  of  concern  and  agony  with  celebra- 
tion and  joy? 

Reconciliation  is  still  another  theme  in 
Fiddler.  To  what  degree  will  this  man, 
family,  and  community  become  im- 
mersed and  involved  with  society?  When 
the  oldest  daughter's  engagement  to  the 
town's  richest  man  occurs,  we  see  the 
suspicions  and  hostilities  between  Rus- 
sians and  Jews  put  aside  temporarily  in 
celebration.  Why  did  it  occur  then,  and 
could  it  occur  elsewhere?  Moreover, 
what  does  the  awareness  of  being  God's 
special  people  mean  for  involvement  in  a 
society  not  yet  under  God's  rule? 

The  film  Fiddler  on  the  Roof  is  a 
powerful  movie  despite  its  lighthearted- 
ness  and  its  show-biz  expressions.  Chaim 
Topol,  the  Israeli  actor  in  the  lead  as 


30     MESSENGER    7-1-72 


Tevye  the  milkman,  has  robust,  mascu- 
line low  comedy  and  big  bold  strokes 
and  spirit  that  result  in  a  square  but 
beautiful  film.  The  visual  narrative  has 
an  accumulated  strength  with  the  villag- 
ers leaving  their  home  and  taking  pos- 
sessions with  them  on  the  rafts.  The 
close-ups  of  people  who  are  being  sung 
about  and  the  comic  dream  sequence  in 
which  Tevye  convinces  his  wife  that  a 
ghost  dictated  the  marriage  of  their 
daughter  to  Motel  the  tailor  are  enjoy- 
ably  melodramatic.  Although  Fiddler  is 
not  especially  sensitive  or  imaginative,  it 
is  powerful.  Tears  and  hard  thought  will 
be  experienced  in  its  viewing.  It  is  not  a 
soft  experience;  one  leaves  it  shaken. 

The  Garden  of  the  Finzi-Continis  also 
explores  anti-Semitism.  Directed  by 
Italian  Vittorio  De  Sica  and  released  by 
Cinema  5,  this  film  depicts  the  drama  of 
two  Jewish  families  in  fascist  Ferrara, 
Italy.  Unlike  Fiddler,  this  film  is  not 
philosophically  humorous  about  suffer- 
ings. We  see  instead  a  Jewish  community 
helplessly  separated  by  a  hostile.  Gentile 
world  and  families  who  are  grabbing  for 
identity  uprooted  and  alienated. 

Much  of  the  film  occurs  in  the  wealthy 
garden,  home,  and  grounds  of  the 
Finzi-Continis  family  which  were  opened 
in  1938  to  middle-class  Jewish  youth  who 
have  been  barred  from  public  places. 
Micol,  the  young  lady  of  this  family,  dis- 
plays moodiness  that  gives  premonitions 
of  the  degradation  to  come. 

Although  the  film's  tragedy  is  seen 
against  the  backdrop  of  the  Nazis'  expect- 
ing their  Fascist  allies  to  do  something 
about  "the  racial  question,"  the  thrust  of 
the  film  is  also  that  of  a  love  story  of 
Micol  and  Georgio,  a  childhood  sweet- 
heart. This  is  romance  wrapped  in  an 
elegy  inside  a  tragedy. 

TTiis  is  not  just  a  nostalgic  film  of  a 
private  world  brought  from  the  past  in 
excellent  scale.  What  is  depicted  is  a  love 
of  the  people  rather  than  just  of  their 
history.  We  see  multiple  tender  mo- 
ments: Albert  dying  of  a  terminal  illness, 
an  aged  mother  weeping  when  evicted, 
college  degrees  ungranted,  denial  of 
Dachau,  families  processed  for  deporta- 
tion —  even  Micol  Finzi-Continis  in  the 
schoolhouse  she  once  attended.  There 


are  perceptive  moments:  An  arm  reaches 
across  a  table  for  salt  and  we  see  the  tatoo 
of  a  concentration  camp;  a  paperboy's 
bicycle  appears  with  a  swastika  toy  flag; 
a  youth  inquires  as  to  what  he  will  be 
when  he  grows  up  and  he  is  told,  "If  we 
live,  you'll  learn." 

What  appears  most  pathetic  and  patho- 
logical is  seeing  religious  families  just 
drifting  along,  self-condemned  by  their 
naive  desire  to  save  everything  and  risk 
nothing.  The  Interreligious  Award  Com- 
mittee cited  this  film  as  "a  mature,  sensi- 
tive treatment  of  a  complex  historical 
moment  ...  a  tragic  metaphor  for  the 
fate  of  people  who  attempt  to  seal  them- 
selves off  from  the  sufferings  of  their 
fellowmen."  The  film  director  is  an  ex- 
ception to  this  —  both  in  his  producing 
the  film  as  well  as  in  his  secret  refuge  to 
Jews  during  the  time-period  of  the  film. 

One  Day  in  the  Life  of  Ivan  Denisovich, 
released  by  Cinerama,  concerns  the  lone- 
liness and  struggle  in  a  Siberian  prison 
camp.  The  citation  reads:  "Man's  infinite 
capacity  to  survive,  to  sustain  life  and 
hope  under  the  most  debasing  conditions, 
is  eloquently  dramatized  in  this  film's 
uncompromising  portrayal  of  man's  in- 
humanity to  man."  A  clip  from  this  film 
demonstrates  the  strength  of  conscience, 
the  question  if  prayers  come  back  some- 
times rejected,  and  the  illustration  of 
how  faith  transcends  the  present  predica- 
ment and  yet  enables  one  to  be  present 
to  the  present. 

In  addition  to  the  three  films,  a  cer- 
tificate of  merit  was  given  by  the  Jewish, 
Catholic,  and  Protestant  film  groups  to 
the  Public  Broadcasting  Service  for  film 
excellent  in  education.  All  awards  were 
announced  during  an  NBC-TV  special 
called  "Cinema  71 :  Films  That  Matter." 
Charles  Champlin,  film  reviewer  and  host 
for  PBS'  "Film  Odyssey"  series  was 
moderator. 

The  Interreligious  Film  Award  selec- 
tions provide  powerful  opportunity  for 
family  and  small  group  discussion  and 
reflection.  TTiis  is  an  exciting  "first";  as  a 
result  we  should  see  more  clearly.  Hope- 
fully, directors,  producers,  and  religious 
film  groups  will  see  their  way  clear  to 
give  us  repeated  encores.  —  LeRoy  E. 
Kennel 


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7-1-72    MESSENGER      31 


I 


The  God  of  glory  thunders 


The  God  of  glory  thunders.  .  .  .  The  voice  of 
the  Lord  breaks  the  cedars.  .  .  .  The  voice 
of  the  Lord  flashes  forth  flames  of  fire. 

—  From  Psalm  29 

Suppose  for  a  vesper,  in  lieu  of  observing  the  dawn- 
ing or  setting  sun  or  a  starlit  night,  we  move  into 
a  clearing  to  watch  a  gathering  storm.  The  lightning 
flashes  and  the  thunder  claps,  not  upon  the  cedars 
of  Lebanon  nor  the  wilderness  of  Kadesh,  as  in  the 
Psalm,  but  upon  us.  In  the  midst  of  the  trembling 
hills  and  the  splintering  trees,  can  we  too  point  to 
the  Lord's  majesty  and  might  as  assurances  of 
strength  and  peace? 

For  many  of  us  the  tempest  is  not  where  God  is. 
Rather,  in  our  thought  patterns  we  have  tamed  and 
domesticated  God  so  much  that  we  see  his  glory 
only  in  that  which  is  tranquil  and  stable.  We  have 
oriented  our  lives  and  our  worship  not  around  the 
turning  points  of  life,  not  around  adventure  and  dis- 
covery, but  around  that  which  seems  firm  and  fixed. 
Our  spiritual  outlook  makes  no  sense  of  radical  and 
transforming  change. 

Hence  when  John  S.  Dunne  writes  that  "God  is 
a  wild  God,  he  cannot  be  tamed,"  we  find  these  to 
be  strange  and  puzzling  terms.  Little  do  we  under- 
stand how  Zorba  the  Greek  can  declare,  "God  is 
like  me  .  .  .  only  bigger  and  crazier."  Rarely  do  we 
sense  the  voice  of  the  Lord  jolting  us  by  flashing 
"forth  flames  of  fire"  in  the  world  of  the  70s. 

That  Scripture  has  such  an  impact,  however,  is 
made  provocatively  clear  in  a  recent  publication 
called  The  Radical  Bible  (Orbis  Books,  Maryknoll, 
New  York,  1972).  Revised  from  a  German  source 
and  issued  as  a  pocketsize  book  with  a  denimlike 
cover.  The  Radical  Bible  puts  in  juxtaposition  some 
of  the  poignant  texts  from  the  Old  and  New  Testa- 
ments with  comments  by  and  about  persons  of  the 
Third  World.  The  Third  World  is  comprised  of 
the  poor  and  the  powerless  who  inhabit  most  of  the 
earth. 

Consider  the  creation  story  in  which  God  says 
to  man,  "You  shall  have  .  .  .  food"  (Genesis  1:29), 


alongside  the  observation  that  of  every  1 ,000  persons 
in  the  world  today,  836  exist  under  varying  degrees 
of  desperation  and  degradation. 

Ponder  the  Lord's  question  to  Cain,  "Where  is 
your  brother?"  (Genesis  4:9)  in  light  of  how  our 
nation  treats  the  people  of  the  ghettos  and  of  Ap- 
palachia,  and  even  its  elderly. 

i'robe  such  themes  as  "ears  that  don't  hear" 
(Proverbs  21:13);  "you  have  devoured  the  vine- 
yard" (Isaiah  3:14);  "your  rich  men  are  full  of 
violence"  (Micah  6:12);  "you  have  plundered  many 
nations"  (Habakkuk  2:8);  "you  tear  the  skin  from 
my  people"  (Micah  3:2);  "Jesus  sides  with  the 
poor"  (Luke  6:20-21,  24-25);  "crumbs  from  the 
table"  (Luke  16:19-31);  "the  poor  rich  man"  (Luke 
12:16-20);  "I  was  hungry  and  ..."  (Matthew  25: 
31-45);  "he  emptied  himself"  (Philippians  2:3-11); 
"is  waiting  enough?"  (2  Peter  3:13);  and  "how 
does  God's  love  abide  in  him?"  (1  John  3:14-18). 

Put  beside  Jesus'  utterances  from  Luke  6, 
"Blessed  are  you  poor,"  "blessed  are  you  that  hun- 
ger," "woe  to  you  the  rich,  for  you  have  received 
your  consolation,"  with  the  comment  of  a  Brazilian 
slum  child,  "Mama,  sell  me  to  Dona  Julita.  because 
she  has  delicious  food." 

In  such  parallelisms  God's  Word  and  the  needs 
and  aspirations  of  people  today  come  into  stark 
relief.  And  in  our  yearning  to  keep  things  as  they 
are,  we  stand  indicted. 

The  Radical  Bible  acknowledges  that  justice  is 
not  all  the  Bible  speaks  of,  and  that  the  Scriptures 
do  not  provide  easy  formulas  for  resolving  human 
crises.  Nor  does  the  little  volume  set  out  to  prove 
the  relevance  of  the  Bible.  Rather,  it  serves  to  re- 
mind us  as  Christians  of  what  we  have  consented  to. 

And  the  point  is,  that  consent  is  to  a  God  whose 
voice  sometimes  speaks  in  turbulence  though  we 
would  not  have  it  so.  It  is  to  a  God  who  would 
have  us  reorient  our  lives  toward  movement  and 
away  from  rest.  It  is  to  a  God  who  calls  and  em- 
powers his  people,  now  as  through  history,  not  for 
their  own  sake  but  for  the  salvation  of  the  world. 

For  this  the  God  of  glory  thunders.  — h.e.r. 


32     MESSENGER    7-1-72 


Managing  a  World  Ministries  budget 
is  more  than  add,  subtract  and  divide. 

We  multiply. 

By  attracting  funds  from  other  sources, 
every  dollar  we  receive  through  the  Brother- 
hood Fund  becomes  $4.50  in  program. 

Seem  impossible? 

Send  for  World  Ministries  Fact  Sheet  Si  to 
see  firsthand  how  we  actually  give  you  more 
than  your  money's  worth. 


Send   to:    Church   of   the   Brethren   General   Board 
1451    Dundee  Ave.,  Elgin,   III.  60120 

I    I   Yes!    Please   send   me   World   Ministries   Fact   Sheet   J1. 

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study  materials  on 
Brethren  history  and  life 


HEIRS  OF  A  PROMISE,  by  Allen  C.  Deeter,  is  a  study  guide 
for  an  elective  unit  for  adults  who  want  to  study  the  history 
and  present  life  of  the  Church  of  the  Brethren.  The  purpose 
of  the  study  is  to  consider  the  issues  involved  in  deciding 
what  the  future  of  the  church  will  be.  The  study  is  based  on 
two  books. 

HERITAGE  AND  PROMISE,  by  Emmert  F.  Bittinger,  ofFers  a 
contemporary  look  at  the  Church  of  the  Brethren  in  the  light 
of  its  history.  The  origins  and  growth  of  the  denomination 
are  clearly  outlined  in  the  context  of  church  history  and  in 
the  setting  of  a  changing  society.  Basic  beliefs  and  styles  of 
life  among  Brethren  receive  equal  prominence  with  institu- 
tional developments. 

THE  CHURCH  OF  THE  BRETHREN  PAST  AND  PRESENT,  edited 
by  Donald  F.  Durnbaugh,  tells  the  story  of  the  Church  of  the 
Brethren  through  articles  by  eight  writers  who  speak  com- 
petently from  within  the  fields  they  describe.  Their  treatment 
gives  perspective  to  the  Brethren's  quest  for  identity  to  the 
roles  which  the  Bible  and  nonconformity  play  in  the  life  of 
its  people,  and  to  the  tendency  of  the  Brethren  to  be  sectar- 
ian in  theology  and  ecumenical  in  action.  Writers:  Donald  F. 
Durnbaugh,  Vernard  Eller,  Dale  W.  Brown,  Warren  F.  Groff, 
Desmond  W.  Bittinger,  Merle  Crouse,  Edward  K.  Ziegler,  and 
Roger  Sappington. 


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The  Brethren  Press 
1451   Dundee  Ave.,  Elgin,  III.  60120 


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CHURCH   OF   THE   BRETHREN 


AUGUST  1972 


©©[HlteDT]!^^ 


Dsl^l^sir^ 


4     The  Timeless  Book  of  Intimate  Negotiations.    The  Bible  con- 
tains and  projects  a  life-style  as  unrivaled,  fresh,  and  up-to-date 
as  the  latest  issue  of  Time  or  Newsweek,  according  to  Macon,  Georgia, 
pastor  and  lecturer  Curtis  G.  Jones 

Q      A  Modern  Ministry  in  a  "Ghost  Town."    Church  of  the  Breth- 
ren minister  Robert  Williams  pastors  an  unusual  congregation  at 
Knott's  Berry  Farm  in  California.    Reporting  is  Marilyn  Norquist, 
founder  and  co-director  of  the  European  Seamen's  Center,  Long  Beach 

^^     Cincinnati   Report:  The    186th    Big   Meeting.    Annual  Confer- 
ence in  the  Queen  City  was  a  week  "laden  with  happiness  and 
tears."   Twenty  pages  of  reporting  that  uniquely  Brethren  mix  include 
stories  on  major  business  items,  several  pages  of  photographs, 
and  a  delegate's  overview  from  Elaine  Sollenberger,  Everett, 
Pennsylvania 


Gamble?    You  Bet  Your  Life!    How  can  Christians  deal  with  the 
rapid  legitimizing  of  what  has  been  called  the  largest  illegitimate 
business  in  the  US?  asks  L.  John  Weaver,  pastor  of  the  Lebanon, 
Pennsylvania,  church 

Awkward,  Maybe  —  but  Alive!    Women  discovering  themselves 
as  persons  can  be  an  empowering  experience.    Linda  Beher  reports 
on  two  woman  awareness  seminars  held  early  in  the  summer 

In  Touch  profiles  Anna  Southard,  Larry  Minnick,  and  LeRoy  Kennel 
(2)  .  .  .  .  Hazel  Rothrock,  Omak,  Washington,  recounts  the  life  of  Grace 
Clapper,  a  missionary  to  China  with  "Grit  in  Extraordinary  Measure" 
(31)  ....  An  editorial  comments  on  "The  Illusion  of  Somethmg  for 
Nothing"   (36) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

Linda   K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.    121,   NO. 


AUGUST   1972 


Cover,  9-28  Edward  J.  Buzinski:  2  (righO 
Ronald  E.  Keener:  3  Truman  Wiles;  '> 
Luoma:  fi  (inset)  Marilvn  Norquist:  Knott's 
Berry'  Farm  and  Ghost  Town;  29  Religious 
News  Service;    32  Beha  Ebersole 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  ,\ug.  20,  1918.  under  .\ct  of 
Congress  of  Oct.  17,  1917.  Filing  date,  Oct.  1. 
1971.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Ser\ice  and  Ecimienical  Press 
Senicc.  Biblical  quotations,  unless  other^vise 
indicated,  are  from  the  Re^'ised  Standard 
\'ersion. 

Subscription  rates:  S4.20  per  \ear  for  indi- 
\idual  subscriptions:  S3. 60  per  vear  for  church 
group  plan:  S3. 00  per  \ear  for  e\ery  home 
plan:  life  subscription.  S60:  husband  and 
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.Allow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  o^vned 
and  published  twice  monthly  bv 
the  General  Services  Commission, 
Church  of  the  Brethren  General 
Board,  1451  Dundee  -Ave..  Elgin. 
111.  60120.  Second-class  postage 
at  Elgin.  III..  -August  1972.  Copvright 
Church  of  the  Brethren  General  Board. 


■ 


paid 
1972, 


EFFECTIVE  COMMUNICATOR 

Following  the  April  15  Messenger,  I 
meant  to  write  at  once  about  what  I  thought 
to  be  the  most  effective  piece  I've  seen  lately, 
"Man,  You're  in  Charge!"  I  was  sorry  that 
there  was  no  by-line  because  I  would  hke 
to  have  thanked  the  author  and  photographer 
for  such  excellent  work.  Will  you  pass  my 
thanks  along  to  them?  It  is  well  worth 
framing. 

Then  the  May  1  issue  came,  with  the 
excellent  article  on  the  placement  of  the 
Navajo  students,  and  then  I  felt  I  could 
no  longer  put  off  WTiting  you.  We  visited 
the  Lybrook  Mission  briefly  a  year  or  so 
ago,  and  were  so  well  impressed  by  the 
dedication' of  Miss  Merkey  and  her  staff,  as 
well  as  by  the  magnitude  of  the  work  to 
be  done  in  the  area.  We  thank  you  for 
the  excellent  articles  and  photos. 

Messenger  continues  to  be  an  increasingly 
effective  instrument  of  communication,  both 
in  its  articles  and  in  its  photographs.  We 
ihank  you  for  what  must  be  a  tremendous 
number  of  hours  of  work  on  the  part  of 
your  staff. 

Marianne    Micrael 
Iowa  City,  Iowa 

STAND   IN   FOR  GOD? 

Between  the  Messengers  of  Nov.  15  and 
Jan.  1.  we  Brethren  boxed  ourselves  into  a 
real  paradox!  Perhaps  the  dating  has  more 
significance  than  was  intended!  January  is 
the  month  named  for  that  old  two-face 
Roman  God,  Janus.  In  these  two  Messen- 
gers our  official  position  seems  to  take  on 
the  double  features  of  that  pagan. 

Regarding  capital  punishment,  in  the  Nov. 
15  issue,  Howard  Royer  can  unexceptionally 
speak  for  the  position  of  the  church  by  quot- 
ing a  Chicago  editorial  —  "the  arrogance  and 
folly  .  .  .  the  absurdity  of  human  beings 
claiming  the  wisdom  to  decide  whose  life 
is  worth  sparing  and  whose  shall  be  taken 
away,"  to  which  supposedly  all  Christians 
would  have  but  one  face  —  a  solid  "Amen." 
Surely  we  can't  stand  in  for  God. 

Regarding  abortion,  come  Jan.  1,  page 
17,  and  old  Janus  himself  would  recognize 
us  as  his.  We  deny  everything  we  said  with 
one  face.  Now  with  the  other,  suddenly 
every  lettered,  unlettered,  married,  single, 
teen-age.  or  middle-age  woman  is  endowed 
the  ordained  privilege  of  the  franchise  to 
vote  on  "the  wisdom  to  decide  whose  life 
is  to  be  spared  and  which  shall  be  taken 
away." 

Fie  on  us!  Why  settle  for  a  two-faced 
God?  We  could  go  Asian  and  have  Vishnu, 
Ihe  pagan  god  with  four  hands  and  arms, 
so  that  he  can  be  both  the  creator  and  de- 
stroyer. Having  opted  for  one,  we  can  now 
go  for  four:  euthanasia,  abortion,  capital 
punishment,  and  the  elimination  of  the  hope- 


i 


Pc 


(n)m 


lessly  retarded  and/or  crippled! 

No  wonder  the  label  of  hypocrite  has  been 
flung  at  the  church  so  often.  We  go  far 
out  of  our  way  to  prove  that  it  is  a  valid 
criticism  when  we  align  our  position  with 
the  culture's  modes  and  mores,  instead  of 
being  consistent  with  the  principles  of  Christ, 
whom  we  advertise  to  be  a  better  pattern 
than  any  pagan  god. 

Geraldine  Crill  Eller 
East  Wenatchee,  Wash. 

FRESH   MESSAGES 

"New  Songs  for  New  Times"  (April  1). 
by  Ronald  Keener,  began  by  saying,  "Fanny 
Crosby  and  William  Doane  have  had  their 
day."  Because  a  hymn  is  old  does  not  mean 
it  can  no  longer  speak  to  contemporary 
needs  or  times.  The  author  must  remember 
that  in  a  given  church,  there  are  different 
levels  of  emotional  responses  in  people.  To 
some  people,  the  older  hymns  have  a  partic- 
ular appeal.  These  are  the  hymns  they've 
been  singing  all  their  lives  —  at  baptism, 
during  revival  meetings,  worship  e.xperiences, 
during  the  crisis  time  of  death.  Shall  we 
drop  all  these?  Why  can't  they  still  speak 
to  the  young?  They  spoke  to  the  young  at 
one  time,  for  they  have  spoken  to  me, 

I  am  not  adverse  to  learning  and  using 
what  the  author  calls  more  "contemporary 
songs,"  for  we  must  always  be  seeking  fresh 
messages  in  poetry  and  music,  but  let's  have 
a  balance  in  our  churches  of  both  old  and 
new,  so  that  all,  young  and  old.  may  profit. 

I  cannot  agree  that  our  present  hymnal 
offers  little  of  contemporary  feeling.  What 
about  Fosdick's  great  hymn,  "O  God,  in 
Restless  Living,"  John  Naas's  hymn,  "Savior 
of  My  Soul,"  Clark's  hymn,  "Who  Will 
Build  the  World  Anew?,"  Lowell's  words, 
"Once  to  Every  Man  and  Nation,"  Tiplady's 
hymn,  "Awake,  O  Church  of  God,"  Chis- 
Conlinued  on  34 


MESSENGER'S  SUMMER  SCHEDULE 

The  Messenger  for  August  consists 
of  this  single  combined  issue.  It  has 
been  enlarged  to  include  comprehen- 
sive coverage  of  Annual  Conference 
proceedings  in  Cincinnati. 

Extra  copies  may  be  obtained  for 
25  cents  each,  plus  postage.  Write 
Messenger,  1451  Dundee  Ave.,  El- 
gin, 111.  60120.  Also  available  are  a 
limited  number  of  copies  of  the  July 
issue  on  evangelism  in  the  Church  of 
the  Brethren. 

Beginning  in  September,  Messen- 
ger will  resume  production  on  a  twice- 
a-month  basis.  —  The  Editors 


Prior  to  Cincinnati  this  summer,  almost 
seven  decades  had  elapsed  since  Annual 
Conference  last  convened  in  Ohio.  In 
the  nineteenth  century  it  was  a  different 
story  —  the  Brethren  of  the  Buckeye 
State  hosted  Conference  13  times,  be- 
ginning in  1822  at  Canton,  the  first 
Annual  Meeting  west  of  the  AUeghenies. 

Convening  on  farms  generally  some 
distance  from  major  cities,  most  of  the 
Ohio  Conferences  drew  immense  crowds 
of  Brethren  and  non-Brethren  alike. 
"The  concourse  on  Pentecost  numbered 
30,000  or  over,  in  the  week  of  the  finest 
weather,"  according  to  reports  from  the 
1862  Annual  Meeting  near  Dayton, 
moderated  by  the  itinerant  preacher 
from  Virginia,  John  Kline. 

But  there  was  frequent  discussion 
that  the  throngs  at  Annual  Meeting  de- 
tracted from  the  task  at  hand  —  of  en- 
acting business  in  a  quiet,  deliberative 
council.  In  advance  of  the  1876  Con- 
ference at  the  Stony  Creek  church,  one 
Ohioan  concerned  about  the  bigness  of 
Annual  Meeting  pledged  to  leave  his 
children  at  home  in  hopes  his  neighbors 
would  do  likewise. 

The  initial  Ohio  conclave  in  1822, 
chronicled  by  one  observer  as  "an  ear- 
nest contending  for  a  faithful  and  pure 
church,  and  a  freedom  from  the  follies 
of  the  world,"  set  well  the  tone  for 
the  Annual  Meetings  in  the  state  which 
followed.  Some  delegate  sessions  were 
confronted  by  as  many  as  72  "papers" 
—  more  appropriately  inquiries  or  state- 
ments seeking  the  counsel  of  the  fellow- 
ship on  what  is  proper  and  right. 

Some  of  the  earnest  questions  before 
the  nineteenth  century  Annual  Meetings 
in  Ohio  were  these:  "Whether  a  brother 
might  be  set  forward  to  baptize  and 
break  bread  who  does  not  wear  his 
beard"  (no  brother  should  be  so  far 
advanced  who  does  not  wear  his  beard 
at  least  in  part,  the  1822  minute  re- 
corded). "Whether  to  go  on  the  muster 
ground  or  take  part  in  Independence 
Day  festivities"  (the  answer  was  no, 
1822).  "Whether  a  brother  can  serve 
on  a  jury  where  a  man  is  being  tried 
for  his  life"  (no,  1834).  "Can  it  be 
considered  prudent,  or  profitable,  for 
members  to  frequent  camp  meetings 
from  time  to  time?"  ("Unanimously 
considered,  not  to  be  profitable  for 
members  to  do   so,"    1848).    WTiether 


GO.SPEL- VISITER, 


all  delegates  would  be  better  selected 
from  the  lay  membership  (referred  to 
the  elders,  1848).  Whether  it  would  be 
more  in  accordance  with  the  gospel  to 
hold  love  feasts  on  Thursday,  before 
Easter  ("The  gospel  does  not  bind  us 
to  any  particular  day,"  1854). 

Can  a  holder  of  slaves  become  a 
member  of  the  church?  (In  all  cases  he 
is  required,  before  baptism,  to  free  his 
slaves  and  to  reimburse  them  in  money 
or  goods  as  may  be  judged  right  by 
the  church,  1854).  Will  the  church  en- 
able active  cooperation  with  the  peace 
association  of  America?  ("Our  church 
itself  being  a  peace  association,  we  need 
not,  as  a  body  cooperate  with  others, 
but  we  may,  as  individuals,  give  our 
influence  in  favor  of  peace,"  1875). 
Recurring  con- 
cerns had  to 
do  with  the 
simple  life  and 
fashion.  When 
in  1903  a 
matter  regard- 
ing the  sisters' 
wearing  of  hats 
was  before  the 
Conference  at 
Bellefontaine, 
the  Gospel 
Messenger  re- 
port stated 
tersely:  "Most 
of  our  people 
seem  to  think  that  we  have  enough  de- 
cisions on  the  dress  question.  All  we 
need  to  do  is  to  carry  them  out  in  the 
sense  originally  intended." 

From  reports  of  the  1850  Conference 
held  near  Dayton,  one  of  the  important 
issues  was  the  proposed  publishing  of 
The  Gospel-Visiter,  a  matter  which  was 
"laid  over"  until  the  next  year  when 
the  request  was  granted.  In  the  charter 
issue  of  April  1851,  "Vol.  1,  Nro.  1" 
Henry  Kurtz,  printer  and  publisher  at 
Poland,  Ohio,  greeted  readers  with  the 
salutation: 

"Peace  be  unto  you!  Not  the  peace 
which  the  world  may  give,  but  that 
peace  which  cometh  from  on  high." 

Which  is  the  greeting  which  this  Mes- 
senger, successor  to  The  Gospel-Vis- 
iter and  120  volumes  later,  brings  to 
you  in  covering  the  latest  of  Annual 
Meetings  in  Ohio. — The   Editors 


VOL    I. 

1S.51.2, 


August  1972    MESSENGER     1 


Mother  Southard:  '!$imple.  full  of  love^ 


Born  in  1872  near  Berlin,  Germany, 
Anna  Maria  was  but  an  infant  when 
her  parents,  the  Otto  J.  L.  Leutners, 
resettled  in  America,  on  the  outskirts 
of  Baltimore,  Md.  At  age  13  Anna 
was  confirmed  in  the  Lutheran  faith. 

At  17  Anna  became  the  bride  of 
Joseph  Smires  Southard.    The  build- 
ing of  a  large  and  close-knit  family 
began,  a  family  of  13  children.  In 
this  enterprise  the  mother  rendered  a 
primary  influence  upon  her  clan. 

When  the  Southards  moved  to 
Long  Green  Valley  in  Baltimore 
County  in  1904,  the  Brethren  there 
were  in  the  process  of  forming  a  con- 
gregation. Through  the  influence  of 
J.  M.  Prigel,  a  lay  leader  and  free 
minister  of  the  group,  Anna  and 
Joseph  and  two  of  their  older  chil- 
dren joined,  to  be  followed  in  time 
by  the  other  children  except  for  a 
son  who  died  in  infancy. 

Located  next  door  to  the  church, 
the  Southard  family  participated  not 
only  as  members  attending  worship 
and  church  school;  they  were  also  the 
sextons  who  swept,  dusted,  cleaned 
the  furnace,  started  the  fire  on  Sat- 
urdays, and  by  hand  mowed  the  acre 
or  so  of  lawn.   Reflected  one  of  the 
offspring:  "It's  too  bad  more  families 
could  not  have  these  experiences." 

Upon  the  death  of  the  father  in 


1921,  Anna  became  the  head  of  the 
family,  managing  ably  on  very 
meager  means.    Her  religious  influ- 
ence was  strong;  she  taught  the  chil- 
dren especially  to  appreciate  the 
hymns  of  the  church  and  to  return 
home  whenever  they  could  for  the 
love  feast  and  communion. 

Begiiming  in  1922  the  Southard 
family  reunion  became  a  yearly  event, 
an  event  crucial  to  keeping  a  growing 
and  spreading  family  together.  This 
past  January,  on  the  occasion  of  the 
100th  birthday  celebration  of  Mother 
Southard,  as  Anna  is  affectionately 
known,  the  family  tally  was  1 1  living 
children,  21  living  grandchildren,  26 
great-grandchildren,  and    15  great- 
great-grandchildren.  She  has  seen 
five  of  her  children  observe  golden 
wedding  anniversaries. 

Twice  Anna  Southard  has  been 
honored  as  Mother  of  the  Year  by 
Baltimore  radio  stations.    Her  100th 
birthday  in  January  was  marked  with 
special  recognition  at  the  Long  Green 
Valley  church. 

Her  advice  for  living:  "Keep  it 
simple  and  full  of  love,  for  that  seems 
to  be  God's  plan.  Life  for  me  has 
been  a  mixture  of  pleasure  and  pain, 
but  I  try  to  begin  each  day  with  joy 
and  courage." 


inm 


if]} 


Larry  Minniek:   Skippei 

A  familiar  sight  most  any  weekend 
on  the  Susquehanna  River  is  an  at- 
tractive Palmyra,  Pa.,  family  of  six, 
settled  in  an  18-foot  canoe,  fishing 
poles  in  hand,  waiting  for  the  bass  to 
bite. 

The  skipper  of  the  fishing  expedi- 
tion believes  in  togetherness  and  his 
wife,  three  sons,  and  small  daughter 
enjoy  every  minute  of  being  in  the 
out-of-doors  with  Dad. 

While  it  is  a  little  unusual  for  a 
family  of  this  size  to  all  be  sports- 
minded,  what  is  more  out  of  the 
ordinary  is  that  Larry  Minniek.  32. 
husband,  father,  and  man  at  the  helm, 
is  blind.    The  Minnicks  are  members 
of  the  Palmyra  Church  of  the  Breth- 
ren, and  both  are  in  the  church  scout- 
ing program. 

"We  just  pick  up  and  go,'"  is  the 
way  Nancy  Minniek,  a  vibrant  out- 
going woman,  explains  the  family's 
camping  and  fishing  trips.   In  addition 
to  packing  up  her  brood  and  getting 
everybody  where  they  want  to  go, 
Nancy  is  behind  the  scenes  helping  in 
her  husband's  business,  a  cafeteria 
leased  from  the  state  government 
under  the  vending  stand  operator 
program.   They  took  over  the  stand 
four  years  ago. 

The  Minnicks  are  busy  each  day 
planning  menus  and  Larry  and  a 
sighted  helper  serve  lunches  ranging 
from  hot  and  cold  sandwiches  to 
chili  and  spaghetti.    Most  customers 
are  employees  of  the  W.  L.  Kreider 
Shoe  Factory  where  the  cafeteria  is 
located. 

Larry,  who  has  total  responsibility 


2      MtSSENGER      August    1972 


bt  the  helm 


for  the  business,  attributes  some  of 
his  ease  in  handling  the  job  to  the 
training  he  received  at  the  Greater 
Pittsburgh  Guild  for  the  Blind  in 
Bridgeville,  Pa. 

During  a  15-week  "Personal  Ad- 
justment to  Blindness  Program,"  one 
of  the  many  skills  he  mastered  was 
traveling  with  the  long  cane  so  that 
now  he  is  completely  independent  in 
getting  from  place  to  place.  Other 
courses  included  braille,  typing,  and 
abacus,  all  of  which  relate  handily  to 
his  work. 

Because  of  his  accomplishments, 
the  GPGB  honored  Larry  recently 
with  a  1971  Graduate  Achievement 
Award.  The  award,  initiated  two 
years  ago,  has  been  received  by  nine 
outstanding  graduates,  out  of  a  total 
of  608  blind  persons  who  have 
trained  at  the  Guild  in  its  13-year 
history. 

A  juvenile  diabetic,  Larry's  condi- 
tion finally  resulted  in  blindness  eight 
years  ago  when  he  was  24.  But  it 
certainly  has  not  been  a  deterrent  to 
a  happy  marriage  and  a  close-knit 
exemplary  family  life.  —  Patricia 

L.  RODGERS 


LeRoy  Rennel:  Bridging  faith  and  art 


"Faith  and  Art  magazine  views  the 
arts  as  providing  new  ways  of  seeing 
relationships  and  therefore  serving 
as  a  bridge  for  faith  and  under- 
standing." 

That  is  how  LeRoy  Kennel 
describes  the  new  bimonthly  maga- 
zine which  he  and  partner  David 
Albright.  Lake  Oswego,  Ore.,  minis- 
ter of  the  arts,  began  publishing  and 
editing  last  January. 

Soaring  printing  costs  and  postal 
rates  ought  to  be  enough  to  frighten 
anyone  away  from  the  business  of 
magazine  founding.    "It  certainly  is 
the  wrong  time  in  history  to  be  start- 
ing a  magazine,"  LeRoy  admitted. 
"But  we  have  a  missionary  conviction 
that  we  need  this  kind  of  way  to  look 
at  the  relationship  between  faith 
and  the  creative  arts." 

The  associate  professor  of  com- 
munication at  Bethany  Theological 
Seminary  and  Pastor  Albright,  along 
with  assistant  and  contributing  ed- 
itors, work  on  the  magazine  in  off 
hours.    The  Albright/Kennel  associa- 
tion extends  to  the  years  when  they 
worked  together  on  a  Chicago  mag- 
azine. Christian  Arts  Associates. 
Its  demise  led  the  two  to  the  con- 
sideration, and  finally  the  reality,  of 
a  magazine  of  their  own.   The  phrase 
"creative  morality"  was  the  touch- 
stone: "All  dimensions  of  a  person's 
life  should  be  interrelated,"  explains 
LeRoy. 

"Artists  engage  us  with  a  vision 
of  reality:  who  we  are  and  who  we 
are  becoming,"  LeRoy  notes.    "They 
cause  us  to  dialogue  with  our  inner 


consciousness.    Our  goal  is  to  feature 
all  the  arts  in  our  five  issues  a  year, 
both  in  articles  and  in  illustrations." 

A  sampling  from  the  May/ June 
issue  confirms  that  the  goal  is  being 
met:  essays  on  the  artist  as  catalyst, 
on  film,  and  on  music;  poetry;  water- 
colors;  a  centerfold  poster;  photo- 
graphs; and  a  blueprint  for  an  artful 
celebration  —  all  point  to  LeRoy's 
conviction  that  "art  ministers  to  our 
needs,  offers  new  ways  to  praise  God, 
and  leads  to  deeper  insights  into 
faith,  hope,  and  love." 

Faith  and  A  rt  may  be  regarded  as 
a  servant,  too.  according  to  LeRoy. 
"We  invite  artistic  expressions  to  be 
sent  to  us."  Artistic  expressions  — 
and  subscriptions,  at  $5  a  year  — • 
may  be  sent  to  Faith  and  Art,  at 
P.  O.  Box  408,  Oak  Brook,  111. 
60521,  or  at  1855  South  Shore  Blvd., 
Lake  Oswego,  Ore.  97034. 

LeRoy  and  his  co-editors  welcome 
either  response,  because  each  "invites 
participation  and  completion  of  the 
circuit  of  thought  and  experience"  — 
the  buildins  of  bridges. 


August  1972    MESSENGER     3 


The  Timeless  Book 
of  Intimate 
Negotiations 


by  lji.  Curtis  Jones 


f^fter  Dag  Hammarskjold's  death,  a  man- 
uscript was  found  in  his  home  in  New 
Yorii  City  together  with  an  undated 
letter  to  a  friend.   In  this  brief  letter 
Hammarskjold  asked  his  friend,  Swedish 
Under-Secretary  of  Foreign  Affairs  Leif 
Belfrage,  to  take  charge  of  the  diary  that 
he  had  always  kept.   Though  explaining 
that  the  notes  were  written  for  himself, 
not  the  public,  the  Secretary-General  also 
stated  that  "if  you  find  them  worth  pub- 
lishing, you  have  my  permission  to  do 
so  —  as  a  sort  of  white  book  concerning 
my  negotiations  with  myself  —  and 
with  God." 

Besides  Markings,  which  is  the  title 
given  Hammarskjold's  diary  published  in 
1964,  there  is  another  compendium  of 
persons"  negotiations  with  themselves  and 
with  God.   It  is  the  Bible.   This  is  a  book 
Christians  should  know  and  use  regular- 
ly, and  particularly  before  decision 
making.   Too  few  of  us  do. 

The  Bible  is  not  a  charm;  it  is  a  chart. 
The  Bible  is  not  a  book  of  science,  though 
it  is  prophetic.   The  Bible  is  not  an 
almanac  nor  encyclopedia,  though  it  is 
rich  in  information.   The  Bible  is  not  a 
text  on  jurisprudence,  though  it  discusses 
justice.   The  Bible  is  not  a  glossary  on 
intercontinental  missiles,  but  it  does 
define  dimensions  by  which  men  may 
emulate  Christ.   The  Bible  off'ers  no 
counsel  concerning  moon  walks  but  it 
does  describe  men  fit  to  live  on  Earth! 
The  Bible  is  the  Christian's  book  about 
God;  the  meeting  place  of  man  and  God. 

However  mysterious,  apocalyptic, 
eschatological  it  may  appear,  the  Bible, 
on  the  whole,  as  Professor  Philip  Hyatt  of 
Vanderbilt  says,  was  "written  out  of 
faith  by  men  of  faith  for  the  purpose  of 
arousing  faith."  The  Christian  realizes 
that  the  Bible  was  not  packaged  and 
dropped  from  heaven,  but  that  it  evolved 
over  a  period  of  some  1 ,200  years  and 


was  put  into  words  and  edited  by  a  great 
number  of  people  in  ancient  Israel. 

I 

This  timeless  book  of  intimate  negotia- 
tions is  the  source  of  the  living  Word  for 
a  dying  world.   "In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and 
the  Word  was  God"  ( John  1:1). 

In  a  sense  the  Bible  is  a  strange  and 
archaic  collection  of  words  arranged  into 
stories,  poems,  letters,  images,  and 
visions.   It  is  the  home  of  the  silent  Word, 
the  divine,  penetrating  power  of  God. 
As  the  writer  of  Hebrews  phrases  it:  "For 
the  word  of  God  is  alive  and  active.   It 
cuts  more  keenly  than  any  two-edged 
sword  ..."  (4:12,  NEB). 

This  silent,  irresistible  Word  changes 
and  redirects  life,  for  it  is  always  con- 
nected with  a  deed.   You  will  remember 
that  according  to  Luke's  account  of  the 
Emmaus  revelation,  Cleopas  referred  to 
Jesus  as  "a  prophet  mighty  in  deed  and 
word"  (Luke  24:19).    Biblical  words  are 
beautiful  and  alive  because  they  are 
fleshed.  The  Bible  does  not  deal  with 
statistics,  but  with  people;  people  who 
experienced  the  Word  of  God. 

Each  generation  must  discover,  pre- 
serve, and  proclaim  the  living  Word. 

In  1947  a  shepherd,  pursuing  a  stray 
goat  seven  and  a  half  miles  south  of 
Jericho  near  the  Dead  Sea,  noticed  a  hole 
in  the  hillside.   Curiosity  aroused,  he 
threw  a  stone  into  the  opening  and  heard 
something  break.   It  sounded  like  a  jar. 
He  and  a  friend  then  entered  the  cave  to 
discover  the  Dead  Sea  Scrolls,  some  of 
which  date  back  to  the  Second  Century. 

The  living  Word  preserved  for  man! 

On  June  25,  1951,  the  clock  atop  the 
steeple  on  Marquand  Chapel,  Yale  Di- 
vinity School,  struck  noon.  A  group  of 
Bible  scholars,  weary  from  twelve  days 
of  intensive  work,  had  just  brought  their 


formal  discussions  to  a  conclusion  con- 
cerning the  final  portions  of  the  Revised 
Standard  Version  of  Scripture.   They  had 
been  meeting  intermittently  for  fourteen 
years.   Surrounded  by  tables  piled  high 
with  manuscripts,  books  and  notes,  the 
translators  paused  for  prayer.  These  men 
had  reproduced  in  modern  English  the 
living  Word. 

This  living  Word  lives  in  and  through 
people. 

II 

This  indestructible  book  of  man's  ne- 
gotiations with  self  and  God  is  also  the 
book  of  the  church!  It  is  highly  significant 
that  Jesus  launched  his  ministry  with  the 
Scrolls  in  the  synagogue  of  Nazareth. 
"He  opened  the  book  and  found  the  place 
where  it  was  written,  'The  Spirit  of  the 
Lord  is  upon  me,  because  he  has  anointed 
me  to  preach  good  news  to  the  poor 
.  .  .  '"  (Luke  4:17b-19).    Afterwards  he 
closed  the  book  and  gave  it  back  to  the 
attendant.  Worshipers  were  both  im- 
pressed and  irritated. 

There  is  a  relevant  story  in  2  Kings. 
It  concerns  Josiah,  who  came  to  the 
throne  about  seven  centuries  before 
Christ.   Conditions  in  Jerusalem  were  not 
altogether  different  from  our  own.   Moses 
had  been  entrusted  with  the  Word  which 
he  delivered  to  his  people.   Religion  was 
popular  but  the  Book,  the  Word  of  God, 
was  obscured  and  neglected.   During 
periods  of  war  and  invasion,  the  law  had 
become  hopelessly  mixed  with  common 
opinions  and  false  religions.   Men  wor- 
shiped idols  of  their  own  choosing. 
There  was  general  unrest  and  impatience; 
little  or  no  resistance  to  moral  erosion. 
Josiah  was  worried.   Determined  to  be  a 
good  king  and  desiring  to  lead  his  people 
out  of  darkness,  he  turned  to  the  temple 
for  help  but  was  discouraged.  The  temple 
was  being  renovated,  and  the  Word  of  the 
Lord  could  not  be  found!   At  last  the 


4     MESSENGER    -■Vugust  1972 


chief  priest,  Hilkiah,  announced:  "I  have 
found  the  book  of  the  law  in  the  house 
of  the  Lord"  (2  Kings  22:8). 

Why  was  the  Word  of  God  lost  in  the 
ancient  temple?  Had  it  literally  been 
buried  beneath  the  clutter  of  debris  or 
simply  neglected?  Whatever  the  reason, 
the  significant  point  is  that  a  search  was 
made  for  the  Word  of  God! 

It  is  easy  for  the  Bible  to  become  lost 
in  today's  pyramid  of  periodicals  and 
papers.   It  is  not  uncommon  for  the  Bible 
to  be  a  dust  catcher  in  the  home  and 
office.   It  even  is  easy  for  the  Bible  to 
become  lost  in  the  curriculum  and  activ- 
ity of  the  church.  What  a  pity,  for  it  is 
the  book  of  spiritual  strength;  a  guide  for 
Christian  community. 

Ill 

This  demonstrative  book  of  man's  in- 
timate and  hopeful  negotiations  contains 
and  projects  a  life-style  as  unrivaled, 
fresh,  and  up-to-date  as  the  latest  issue  of 
Time  or  Newsweek.   In  it  we  glimpse 
souls  struggling  to  find  the  meaning  of 
life  and  death. 

Job,  bereaved,  desolate,  diseased,  cries 
out:  "Oh,  that  I  knew  where  I  might  find 
him  .  .  .  "  (23:3). 

Jeremiah,  steeped  in  thought,  exclaims: 
"The  Lord  made  it  known  to  me  and  I 
knew"  (11:18). 

A  man  of  reputation  asked  Jesus, 
"Teacher,  what  good  deed  must  I  do,  to 


have  eternal  life?"  (Matthew  19:16flf). 
Questioned  about  his  reading,  the  Lord 
was  pleased  with  the  aspirant's  knowl- 
edge.  But  the  concerned  man  persists: 
"What  do  I  still  lack?"   "If  you  would  be 
perfect,  go,  sell  what  you  possess  and  give 
to  the  poor,  and  you  will  have  treasure 
in  heaven;  and  come,  follow  me."  We 
read  that  the  young  man  went  away  sor- 
rowful; "for  he  had  great  possessions." 

Life,  as  etched  throughout  the  Bible,  is 
one  of  searching  for  truth  and  faith. 
Pilate  glimpsed  truth!    He  also  experi- 
enced the  look  of  love.  The  prodigal 
encountered  it.   The  biblical  style  is  one 
of  forgiveness:  "Neither  do  I  condemn 
you;  go,  and  do  not  sin  again"  (John 
8:11b).    It  is  the  stance  of  courage:  "He 
set  his  face  to  go  to  Jerusalem"  (Luke 
9:51).   Life  as  portrayed  by  Jesus  is  one 
of  compassion.    Looking  over  Jerusalem 
he  wept,  saying:  "Would  that  even  today 
you  knew  the  things  that  make  for 
peace!"  (Luke  19:42). 

A  certain  flair  or  style  is  imperative  in 
everything  we  do.  The  Christian  ought  to 
have  a  style,  a  spirit  motivated  by  love, 
regulated  by  mercy,  sustained  by  faith. 

The  culminating  revelation  in  the  New 
Testament  is  that  of  Jesus:  calm  before 
his  accusers,  courageous  before  his  en- 
emies, and  confident  before  death.  To  the 
dying  thief  he  said:  "Today  you  will  be 
with  me  in  Paradise"  (Luke  23:43). 
Faith  and  love  combined  to  produce  in 
him  a  style  and  strength  that  engendered 
trust. 


Canada's  Leonard  Griffith  shares  a 
Dutch  fable  which  communicates  the 
truth  of  our  salvation.   There  were  three 
tulip  bulbs  named  "No,"  "Maybe,"  and 
"Yes,"  that  lived  at  the  bottom  of  the  bin. 
With  the  return  of  autumn  they  specu- 
lated concerning  their  destiny.    "No" 
said:  "I  shall  stay  in  my  snug  corner  of 
the  bin.   I  don't  believe  there  is  any  other 
life  for  tulip  bulbs.  Besides,  I  am  satisfied 
with  things  as  they  are."    And  he  rolled 
over  and  went  to  sleep. 

"Maybe"  said:  "I  am  not  satisfied  with 
things  as  they  are.   I  feel  there  is  a  better 
life  than  the  life  I  now  have.   I  feel 
something  inside  me  which  I  must 
achieve  and  I  believe  that  I  can  achieve 
it."   So  he  squeezed  and  pressed  himself 
until  he  ended  up  in  frustration. 

Then  "Yes"  said:  "I  have  been  told 
that  we  can  do  nothing  of  ourselves  but 
that  God  will  fulfill  our  destiny  if  we  put 
ourselves  in  his  power."  A  hand  reached 
down  into  the  tulip  box  feeling  for  bulbs. 
"Yes"  yielded  to  the  hand  and  was  buried 
in  the  ground.   "No"  and  "Maybe" 
shriveled  away  untouched  in  their  corners 
of  contentment  and  frustration.    And 
with  the  coming  of  spring,  "Yes"  burst 
forth  into  all  the  richness  and  loveliness 
of  new  life. 

Long  before  this  fable,  the  Psalmist 
declared:  "How  sweet  are  thy  words  to 
my  taste,  sweeter  than  honey  to  my 
mouth!"  (119:103).   Later  Jesus  said, 
"I  am  the  resurrection  and  the  life;  he 
who  believes  in  me,  though  he  die,  yet 
shall  he  live,  and  whoever  lives  and 
believes  in  me  shall  never  die"  (John 
11:25). 

Is  not  this  proclamation  the  heart  and 
hope  of  all  our  negotiations  with  self  and 
God?    n 


August  1972    MESSENGER     5 


A  Modern  Ministrv 


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♦•••     R*fl*ctions      h* 


in  a  ^Ghost  Toi^n 


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*'«  <     •".,-«! 


by  Marilyn  IVorquisI 

■Knott's  Berry  Farm!   The  very  name 
entices  thousands  of  visitors  annually  to 
reminisce  of  our  pioneering  past.   The 
covered  wagon,  the  Chinese  laundry,  the 
general  store,  the  gold  mine  —  all  are 
here.   The  visitor  can  drink  berry  juice 
in  the  Calico  saloon  or  worship  in  the 
Church  of  the  Reflections.   Of  them  all, 
only  the  church  building  is  used  for  a 
modern  purpose:  the  proclamation  of  the 
gospel  of  Jesus  Christ,  with  an  emphasis 
aimed  at  the  heart  of  American  life. 

At  11 :  15  on  Sunday,  the  doors  of  the 
hundred-year-old  church  shut  out  the 
sounds  of  Ghost  Town  and  Robert  F. 
Williams  enters  the  chancel.   He  is  the 
minister  at  the  Church  of  the  Reflections 
and  a  member  of  the  Church  of  the 
Brethren.   The  congregation  to  which  he 
speaks  averages  about  150  on  a  Sunday 
morning.   Of  these,  sixty  percent  are 
regular  attendants  and  the  remainder  are 
visitors  to  Ghost  Town.  The  members 
are  middle-aged  and  older,  coming  from 
a  radius  of  twenty-five  miles.   The  church 
has  no  youth  program,  no  Sunday  school, 
no  regular  services  besides  Sunday  morn- 
ing.   Since  the  building  is  furnished  and 
the  minister's  salary  paid  by  Knott's 
Berry  Farm,  the  congregation  has  little 
direct  responsibility. 

A  minister  in  such  an  unusual  spot 
could  hardly  have  arrived  there  by  or- 
dinary paths.   "I  turned  my  life  over  to 
the  Lord  when  I  was  seventeen,"  Williams 
says,  "and  now  I  can  see  that  he  has  led 
me  ever  since." 

As  a  teen-ager.  Bob  dreamed  of  being 
a  minister.   But  the  Depression  forced 
him  out  of  college  and  he  worked  from 
one  job  to  another  until  the  Second 
World  War.   Then  he  became  a  Boy 
Scout  executive.   After  fifteen  years  in 
Scouting,  he  went  into  personnel  work 
with  Wilshire  Oil  Company.   His  life 
through,  Williams  has  been  a  perpetual 
volunteer:  membership  in  Kiwanis  and 
Rotary;  public  speaking  in  pulpit,  audi- 
torium, radio  and  tv;  fund  raising;  in 
local  church  work  as  moderator  and 
board  chairman.   Williams  continually 


organized  his  ideas  into  writing  as  well, 
but  most  of  his  publications  have  been 
put  to  practical  use  without  a  by-line. 

As  often  happens  to  people  who  dare 
to  let  God  guide  them.  Bob  came  into  the 
fulfillment  of  his  dream  through  a  sud- 
denly closed  door.   In  1964,  company 
policies  changed  and  Bob  felt  that  his 
Christianity  necessitated  moving.   He 
resigned.   He  had  no  idea  where  he 
would  go.   After  three  days,  he  volun- 
teered his  help  at  Goldwater  campaign 
headquarters,  where  he  "accidentally" 
heard  that  Walter  Knott  needed  an  as- 
sistant.   Knott  hired  Bob.    Less  than  a 
month  later,  the  then  minister  of  the 
Church  of  the  Reflections  died.   Williams 
volunteered  to  be  acting  chaplain  at 
Knotts  Berry  Farm  until  an  ordained 
man  could  be  found. 

One  year  later  an  ordained  minister 
was  found  —  Robert  Williams  himself. 

Bob  had  been  very  active  in  the  Valley 
View  Church  of  the  Brethren.    In  1964 
John  Blough  was  pastor  there.   He  be- 
came Bob's  teacher  for  the  study  course 
outlined  by  Bethany  Seminary  for  men 
who  desire  ordination.   Blough  says  Bob 
had  "a  good  mind  and  a  very  deep  dedi- 
cation to  religion."  After  a  year's  hard 
study,  Robert  Williams  was  ordained  in 
the  Valley  View  church  in  November 
1965.   The  dream  implanted  in  his  teen- 
aged  heart  was  realized. 


ioday.  Bob  divides  his  time  between 
his  ministry  and  his  family.  His  two 
children  are  married  and  he  revels  in  the 
joys  of  grandchildren.   His  wife,  Anabel, 
assists  him  with  weddings  held  in  the 
Church  of  the  Reflections.  Bob  speaks  a 
little  more  softly  when  he  mentions 
Anabel.   "Without  her,  my  ministry 
would  be  very  limited.    She  fills  in  the 
chinks  of  my  time,  and  adjusts  her 
activities  to  complement  my  work.    I 
think  —  well,  she  must  be  about  the  ideal 
minister's  wife." 

Grounded  in  a  close  family  circle,  Bob 
is  totally  absorbed  in  his  work.   In  his 
much-used  office,  his  most  frequent  visi- 
tors are  couples  wanting  to  be  married  in 
the  church.   Bob  spends  about  twelve 


August  1972    MESSENGER     7 


hours  weekly  in  weddings  and  wedding 
rehearsals.   He  has  developed  four  dif- 
ferent ceremonies  since  many  couples  are 
of  mixed  religion  or  nationality.   But  Bob 
Williams  is  not  one  to  thoughtlessly 
marry  anyone  who  wishes  it.   One  couple 
requested  a  wedding,  for  each  of  whom  it 
was  to  be  the  third  marriage.  Before  he 
agreed,  he  insisted  that  they  work  out 
together  in  counseling  the  problems 
which  had  caused  their  divorces. 

All  ministers  have  dramatic  challenges 
in  counseling,  but  the  chaplain  of  a  pub- 
lic place  seems  to  draw  more  than  his 
share.   One  man  called  to  say  he  had 
arrived  home  to  find  his  wife  hanging 
from  the  rafters  and  what  should  he  do? 
Then  there  was  the  family  of  the  young 
man  killed  by  a  policeman.    Marriage 
and  family  difficulties  are  legion.   Visitors 
to  the  Ghost  Town  come  in  for  help. 

But  as  important  as  counseling  is.  Bob 
feels  that  Sunday  morning  services  are 
central,  because  there  the  gospel  of  Jesus 
Christ  is  proclaimed  and  explained.   Ac- 
cordingly, he  spends  ten  hours  a  week  in 
sermon  preparation.    His  sermons  are 
Bible-based,  for  he  believes  that  the  pulpit 
has  only  one  legitimate  function:  the 
proclamation  of  the  gospel  of  Christ,  and 
not  of  psychology  or  politics. 


■ct  Bob  admits  that  his  own  reputation 
is  as  a  proponent  of  Americanism.  He 
is  in  demand  as  a  public  speaker.   Bob  is 
quick  to  say  that  he  does  not  speak  for 
Americanism  as  a  minister,  but  only  as 
a  private  citizen.   For  him,  the  distinction 
is  vital.   He  believes  the  church  as  an  or- 
ganization and  the  minister  as  such  have 
no  right  to  take  political  or  economic 
stands.  He  feels  that  the  Church  of  the 
Brethren  should  not  cooperate  with  the 
National  Council  of  Churches  because  it 
has  become  political.  But  he  is  equally 
sure  that  every  Christian  is  obliged  to 
have  political  opinions  and  represent 
them  in  a  Christian  manner. 

Bob  is  president  of  the  American  Re- 
vival Committee,  which  takes  little  of  his 
time,  but  much  of  his  heart.  This  com- 
mittee purposes  to  revive  the  faith  of 
America's  founders  and  to  promote 
patriotism  through  the  recovery  of 
the  "proven  moral  values  which  made 
America  the  greatest  nation  in  history." 
For  activity  in  this  field.  Bob  has  received 


six  awards  from  the  Freedoms  Founda- 
tion. 

Bob  points  out  that  in  no  other  nation 
has  the  Christian  church  been  allowed  to 
live  so  freely.  Therefore,  if  the  church 
with  its  all-important  message  of  salva- 
tion is  to  continue,  the  original  tenets  of 
America's  basic  documents  must  be  re- 
vived, revered,  and  re-applied.    A  turn 
toward  the  inward  heart  of  America,  its 
constitutional  principles,  is  one  thrust  of 
the  revival  Bob  feels  the  USA  desperately 
needs. 

The  revival  must  go  deeper,  however. 
Bob  speaks  intensely  of  the  church's 
neglect  of  the  Holy  Spirit.    The  church, 
he  says,  must  turn  toward  the  Holy 
Spirit,  for  only  the  Spirit  brings  power. 

Bob's  devotion  to  the  Holy  Spirit  is  not 
only  theory.   To  the  Spirit  Bob  gives  the 
credit  for  his  capacity  to  carr>'  a  seventy- 
hour  workweek.   One  would  expect  such 
"giving  God  the  glory"  from  any  sincere 
minister,  perhaps,  but  from  Bob  the 
words  are  particularly  concrete.   Bob  has 
a  serious  heart  insufficiency  and  in  fact 
needs  open  heart  surgery.    Since  surger\' 
carries  the  risk  of  a  curtailed  ministry. 
Bob  has  relinquished  his  health  entirely 
to  the  Spirit,  sure  that  he  himself  is,  after 
all,  only  his  instrument. 

Robert  Williams'  ministry  combines 
proclamation  of  the  2000-year-old  gospel 
with  a  patriotism  only  conceivable  in 
20th-century  United  States.    And  the 
ministry  of  the  Church  of  the  Reflections 
is  the  message  of  its  minister.  Robert 
Williams. 

This  ministry  is  not  uncontroversial. 
It  raises  questions:  Can  a  minister  func- 
tion freely  as  an  employee  of  one  family? 
Can  a  minister  ever  speak  out,  politically 
or  otherwise,  only  as  a  private  individual? 
Does  the  military  history  of  our  nation 
support  the  judgment  that  America  was 
founded  on  Christian  principles?   Is  the 
church's  responsibility  only  to  inspire  and 
teach  its  members,  or  has  it  also  institu- 
tional resfwnsibility  through  politics? 

The  ministry  at  the  Church  of  the 
Reflections  takes  firm  stands.  It  articulates 
its  message  clearly.    However  one  may 
evaluate  a  church  in  a  ghost  town,  one 
must  acknowledge  that  Robert  Williams 
—  by  the  fullness  of  his  conviction,  the 
strength  of  his  mind,  and  the  heartiness  of 
his  own  dedication  —  demands  a  re- 
sponse to  the  gospel  he  preaches.    Q 


8     MESSENGER    August  1972 


©[[TDooDTiirDa'SD  [r@p®[fS° 


It  was  the  best  of  times,  it  was  the  worst 
of  times,  it  was  a  week  of  wisdom,  it 
was  a  week  of  foolishness,  it  was  a  period 
of  behef,  it  was  a  period  of  increduHty, 
we  had  everything  before  us,  we  had 
nothing  before  us.  .  .  . 

Like  the  Paris  of  the  1780s  —  the  set- 
ting for  Charles  Dickens'  A  Tale  of  Two 
Cities  —  Cincinnati  in  1972  abounded  in 
paradoxes  and  ironies. 

And  if  the  4,575  registered  attenders 
of  the  186th  Recorded  Annual  Confer- 
ence did  not  sense  at  the  beginning  of 
the  week  the  spirits  of  diversity  and  one- 
mindedness,  of  celebration  and  wake,  of 
the  simple  Brethren  and  plush  Cincinnati, 
by  Saturday  their  consciousness  had  been 
raised. 

"Here  we  are.  Lord,"  we  said,  "waiting 
for  something  to  happen  that  will  be 
exciting  and  new.  .  .  .  Dare  us  to  make 
something  happen." 

That  first  night  we  prayed  for  miracles. 
And  began. 


Text  by  Messenger  staff 
Photography   by  Edward  J.  Buzinski 


August  1972   MESSENGER     9 


©DiTDcsDirDinia'feD  \r®pa)\rt 


Images  of  '72:  A  glance 
at  the  week  that  was 

Cincinnati  will  be  remembered  in  myriad 
ways  in  the  annals  of  the  Brethren. 

It  will  be  recalled  as  a  setting  where 
delegates  and  worshipers  found  the  free- 
dom to  applaud  spontaneously,  to  clasp 
hands  joyously,  to  seek  the  prompting  of 
the  Spirit  unreservedly. 

It  will  be  recalled  as  a  gathering  where 
youth  after  youth  centered  in  on  issues, 
not  always  on  the  same  side,  but  with 
a  conviction  others  found  inspiring. 

It  will  be  recalled  for  its  deliberative 
debate  on  a  wide  docket  of  issues  —  mat- 
ters touching  life  and  death,  war  and 
peace,  church  and  state,  the  material  and 
the  spiritual. 

And  if  anyone  came  concerned  that 
the  moderator,  himself  a  distinct  blend 
of  liberal  and  conservative  and  no  less 
a  radical  when  it  comes  to  biblical  peace 
witness  ...  if  anyone  thought  he  might 
tip  the  scales  in  terms  of  his  own  causes, 
their  fears  were  allayed.  The  moderator 
openly  and  even  temperedly  guided  the 
lengthy  proceedings.  It  was  only  in  his 
closing  remarks  fifteen  hours  after  the 
business  was  concluded  that  he  said  had 
he  been  debating  and  voting,  he  would 
have  stood  opposite  the  majority  on  most 
of  the  major  issues. 

And  there  were  contradictions.  At  the 
time  the  Review  and  Evaluation  Com- 
mittee  brought   the   Conference    its   first 


assessment  of  the  General  Board  pro- 
gram, declaring  one  area  needing  quan- 
titative attention  was  that  of  communica- 
tions and  interpretation,  the  General 
Board  was  announcing  staff  reductions 
removing  two  members  from  the  com- 
munications team.  The  program  cur- 
tailments went  further,  resulting,  among 
other  things,  in  the  ironic  situation  of 
a  peace  church  firing  its  draft  counsel- 
or. The  explanation,  as  one  executive 
put  it  to  delegates,  is  that  the  ministry 
to  draftees  has  been  so  effective  in  the 
training  of  local  and  district  counselors 
that,  given  the  financial  pinch,  the  service 
nationally  was  expendable. 

Cincinnati  will  be  remembered  also: 

.  .  .  For  an  art  exhibit  that  would  be 
a  credit  to  any  denomination. 

.  .  .  For  a  fledgling  woman  awareness 
movement,  gaining  in  strength. 

.  .  .  For  interest  in  the  charismatic 
movement  as  a  means  of  seeking  and 
affirming  the  gifts  of  the  Spirit. 

.  .  .  For  maturing  churches  overseas. 

.  .  .  For  freshness  and  verve  in  the  ex- 
periences of  worship. 

.  .  .  For  a  church  striving  to  grapple 
with  what  a  single,  small  denomination 
can  do,  yet  pursuing  a  vision  of  what  it 
is   God   wills   for    its   people    and   time. 


Voting  a  paper  on  evangelism: 
"You've  got  to   be   kidding" 

Tom  Skinner,  who  insists  that  a  church 
which  is  not  evangelizing  is  not  function- 
ing, at  one  point  chided  a  denomination 
which  felt  it  needed  to  pass  a  resolution 
urging  the  church  to  become  involved  in 
evangelism.  Catching  the  grins  and 
chuckles  of  his  Conference  hsteners,  he 
retorted,  "You  didn't  do  that;  no,  you're 
kidding.  Honestly,  I  didn't  know."  Be- 
fore moving  along  he  injected;  "If  there 
was  ever  a  word  from  God  that  was  it!" 

The  Church  of  the  Brethren  Statement 
on  Evangelism  (published  verbatim  in 
the  July  Messenger)  was  adopted  by 
the  delegates  unanimously,  without  de- 
bate. Three  spokesmen  gave  it  endorse- 
ment —  Hiram  J.  Frysinger  for  Standing 
Committee,  C.  Wayne  Zunkel  for  the 
Parish  Ministries  Commission,  and  Alan 
F.  Whitacre,  chairman  of  the  General 
Board  appointed  study  committee  which 
drew  up  the  statement. 

Pastor  Whitacre  described  the  paper 
as  inclusive  rather  than  exclusive,  repre- 
sentative of  varying  viewpoints  and  styles, 
and  celebrative  in  the  hope  that  it  will 
find  aliveness  in  congregational  and  in- 
dividual experience. 

The  paper  may  also  serve  to  lead  Breth- 
ren into  a  thrust  known  as  Key  73,  a 
massive  evangelistic  program  which  one 
of  its  officers,  Paul  Benjamin,  told  the 
Conference  is  "rapidly  becoming  a  new 
Pentecost."  The  planners  regard  three  out 
of  four  homes  in  North  America  as  mis- 
sion fields  today. 

"Evangelism  is  not  going  to  happen 
in  boards  of  evangelism,"  Dr.  Benjamin 
made  clear.  "It  is  not  going  to  happen 
in  executive  committees.  It  is  not  going 
to  happen  in  some  kind  of  bureaucratic 
office.  It  is  going  to  happen  in  your  com- 
munity through  you,  your  prayers  and 
your  concern." 


Conferring  on  agenda  items  are 
Dean  M.  Miller,  moderator-elect. 
Dale  W.  Brown,  moderator 


Abortion:    Opposition 
with  a  Dickensian  'but' 

The  beginnings  of  life  are  shrouded  in 
mystery,  human  life  begins  at  conception. 
Abortion  is  never  acceptable,  abortion  is 
acceptable  only  when  life  and  well-being 
are  endangered.  Whatever  word  of  guid- 
ance we  have  must  be  tempered  by  com- 
passion, we  must  not  confuse  compassion 
with  condoning  abortion. 

A  Dickensian  mix  of  either/or  charac- 
terized Annual  Conference  reception  of 
a  study  committee's  report  on  abortion,  in 
the  writing  for  two  years.  And  neither 
time  lapse  nor  the  two-day  dialogue  on 
the  topic  in  Cincinnati  diffused  its  com- 
plicated, dilemmatic  nature. 

In  the  end,  though.  Conference  de- 
clared that  "Brethren  oppose  abortion 
because  it  destroys  fetal  life,"  but  main- 
tained that  "abortion  should  be  accepted 
as  an  option  only  where  all  other  possible 
alternatives  will  lead  to  greater  destruc- 
tion of  human  life  and  spirit."  Clearly 
the  Conference  understood  the  report's 
insistence  that  "the  biblical  affirmation 
that  human  life  is  sacred  does  not  easily 
resolve  the  ethical  dilemmas  concerning 
the  quality  as  well  as  the  fact  of  human 
life." 

All  attempts  to  amend  the  report  were 
defeated,  including  a  substitute  paper 
from  C.  Wayne  Zunkel,  Elizabethtown, 
Pa.  Though  the  proposed  revisions 
"aimed  at  retaining  as  much  of  the  pres- 
ent paper  as  possible,"  they  represented 
very  different  perspectives  in  comparing 
abortion  with  war,  strengthening  the  po- 
sition statement  that  abortion  is  wrong, 


and  removing  intimations  that  persons 
unsupportive  of  women  who  abort  are 
"dogmatic"   or  "compassionless." 

But  Conference  delegates  appealed  the 
decision  of  officers  to  allow  the  paper  to 
be  considered,  refocusing  discussion  on 
the  original  paper.  One  speaker,  uphold- 
ing that  appeal,  noted  the  substitute  mere- 
ly supplied  different  language  for  certain 
sections  of  the  Study  Committee  report. 

In  support  of  the  paper  delegates  heard 
from  both  women  and  men,  who  called 
for  Christlike  compassion  in  dealing  with 
women  who  must  undergo  abortions. 
Standing  Committeewoman  Wanda  But- 
ton, Conrad,  Iowa,  noted,  "If  we  lived 
in  a  perfect  society,  nothing  would  need 
to  be  said  but  that  we  oppose  abortion. 
But  the  church  must  minister  to  jjeople 
where  they  are." 

Ankeny,  Iowa,  pastor  David  K.  Hykes 
cited  the  concern  of  Jesus  for  life  and 
relationships.  Pastor  Hykes  is  chairman 
of  the  Iowa  Clergy  Consultation  Service 
for  Problem  Pregnancies. 

One  speaker  who  declared  that  "Jesus 
preached  a  gospel  of  mercy,  not  a  gospel 
of  judgment"  drew  applause. 

The  report  itself  indicates,  "Even 
though  abortion  is  not  an  acceptable 
means  of  solving  problems,  there  are 
many  situations  in  which  a  woman  finds 
no  alternative  that  she  feels  she  can  bear. 
In  such  cases  condemnation  is  destructive 
and  does  nothing  to  relieve  misery;  it 
only  makes  a  woman  less  capable  of 
coming  to  a  rational  decision." 

On  the  other  side,  Wayne  Zunkel  noted 
that  "as  Christians  we  must  never  confuse 
compassion  with  condoning  choices  which 
are  less  than  God's  will  and  purposes 
for  us."  And  Ruth  Aukerman,  Vermont- 
ville,  Mich.,  argued  that  "Jesus  loves  even 
the  fetus,  which  cannot  stand  up  for 
itself." 

Dr.  Donald  E.  Miller,  a  professor  at 
Bethany  Theological  Seminary  and  acting 
chairman  of  the  Abortion  Study  Commit- 
tee, said  the  heart  of  the  paper  delegates 
accepted  has  two  emphases:  upholding 
the  sacredness  of  human  life,  along  with 
remembering  the  call  of  Christ  —  com- 


passion —  which  must  "temper  whatever 
word  of  guidance  we  have." 

"Merely  condemning  abortion  is  self- 
defeating.  .  .  .  Merely  condoning  abor- 
tion is  equally  self-defeating.  .  .  .  We 
must  not  allow  ourselves  simply  to  voice 
a  position  and  then  be  satisfied  that  we 
have  met  our  responsibility.  Rather,  as 
Christians  we  must  actively  and  com- 
passionately share  in  the  burdens  that 
lead  women  to  seek  abortions." 

In  this  light  one  delegate  called  the 
Annual  Conference  to  take  seriously  the 
recommendations  which  appear  at  the 
end  of  the  study.  Summarized,  they  ask 
that  "the  Brotherhood  make  available  a 
course  of  study  on  human  sexuality  and 
responsible  parenthood"  to  all  congrega- 
tions; that  a  "fellowship  of  families"  be 
organized  within  the  church  to  support 
families  who  need  help  "in  wanting  and 
caring  for  children";  and  that  a  group  of 
physicians,  informed  pastors,  and  knowl- 
edgeable lay  persons  consider  ways  to 
promote  "sharing  the  burden  of  responsi- 
bility for  moral  choice,  so  often  left  to 
the  physician  alone." 


August  1972    MESSENGER     11 


©DOTlCSDDTKrDa'&D    [r@p)©D==t 


Theological  education:  Identity, 
affiliation  are  dual  thrusts 

Affiliation  in  some  form  with  one  or  more 
other  seminaries  is  necessary  if  theologi- 
cal education  in  the  Church  of  the  Breth- 
ren is  to  be  viable  fiscally  and  education- 
ally. 

This  is  one  of  two  key  thrusts  of  a 
report  voted  overwhelmingly  by  dele- 
gates, a  report  centering  on  Bethany  The- 
ological Seminary,  the  church's  graduate 
theological  school. 

Even  while  recommending  closer  co- 
operation with  other  institutions,  the  re- 
port also  stressed  that  in  any  such  move 
"the  history,  heritage,  teachings,  identity, 
and  practices  of  the  Brethren  must  not 
be  lost." 

Morley  J.  Mays,  Elizabethtown,  Pa., 
speaking  for  the  study  committee,  indi- 
cated the  denomination's  financial  re- 
sponse the  past  year  in  behalf  of  Bethany 
Seminary  has  been  very  favorable.  He 
said  the  committee,  however,  was  intent 
on  establishing  funding  not  by  special 
appeal  but  by  a  firm  and  workable  finan- 
cial basis. 

Among  considerations  urged  in  the 
study  is  for  the  directors  of  Bethany  The- 
ological Seminary  to  explore  development 
of  a  center  for  theological  studies,  either 
at  the  present  Bethany  campus  or  at  an- 
other location.  The  present  campus  at 
Oak  Brook,  111.,  is  a  54-acre,  $3-million 
complex  in  the  center  of  Chicago's  west 
suburban  expansion. 

In  Bethany's  exploration  and  develop- 
ment of  close  cooperation,  the  report  in- 
dicated it  is  clear  to  the  committee  "that 
such  direction  will  mean  the  reduction  of 
Bethany  faculty  and  staff  and  investment 
in  physical  plant.  This  is  the  painful  part 
of  what  is  necessary  to  bring  Brethren 
investment  in  theological  education  to  a 
level  more  commensurate  with  denomina- 
tional size  and  resources." 

The  delegates  by  a  close  vote  turned 
down  an  amendment  introduced  by  C. 
Wayne  Zunkel,  Elizabethtown,  Pa.  The 
amendment  would  have  asked  the  Beth- 
any Board   "to  remain  open  to  various 


possibilities  for  theological  education  in 
the  Church  of  the  Brethren"  and  would 
have  required  the  seminary  board  to 
bring  any  proposal  for  "basic  change  in 
the  nature  of  Bethany  to  Annual  Con- 
ference for  full  discussion  and  approval." 

The  chairman  of  the  Bethany  Seminary 
board.  Dr.  A.  G.  Breidenstine,  Lancaster, 
Pa.,  said  that  such  a  direction  would  un- 
dermine the  responsibility  placed  by  the 
Annual  Conference  upon  the  separate 
board  and  handicap  its  work.  Seminary 
spokesmen  later  acknowledged  clearance 
with  Conference  would  occur  as  a  matter 
of  course,  even  without  such  a  directive. 
Two  or  three  young  pastors,  however, 
contended  a  written  agreement  is  prefer- 
able to  a  verbal  one. 

The  committee  report  did  not  specify 
with  whom,  when,  or  where  the  coopera- 
tive relationship  is  to  be  developed.  Ac- 
cording to  Dr.  Mays,  a  range  of  options 
exists. 

Bethany  Theological  Seminary  was  es- 
tablished in  Chicago  in  1905,  relocating 
to  its  suburban  campus  in  1963  —  "when 
the  church  was  in  an  expansive  mood," 
Jesse  K.  Ziegler,  Dayton,  Ohio,  said  in 
comments  to  delegates.  In  the  past  year 
Bethany  enrolled  85  full-time  students 
and  30  part-time  students. 


Baptists  and  Brethren:  A  bid 
for  closer  relationships 

The  Church  of  the  Brethren  in  Cincinnati 
voted  to  invite  the  American  Baptist 
Convention  to  enter  into  an  "associated 
relationship"  aimed  at  deepening  fellow- 
ship and  cooperation. 

Mutuality,  not  merger,  is  the  target  of 
the  move,  delegates  were  informed  on 
the  proposal,  issued  jointly  by  the  Com- 
mittee on  Interchurch  Relations  of  the 
Church  of  the  Brethren  and  the  subcom- 
mittee of  the  Commission  on  Christian 
Unity  of  the  American  Baptist  Conven- 
tion. 

The  principles  for  an  associated  rela- 
tionship, as  outlined  in  the  report,  stress 
the  voluntary  nature  of  the  action  and 
the  desire  to  foster  cooperation  "at  all 
levels  of  church  life  without  losing  iden- 
tity as  autonomous  denominational 
bodies." 

The  action,  an  outgrowth  of  12  years 
of  conversations,  also  sanctions  local  par- 
ishes entering  into  cooperation  while  re- 
taining ties  with  their  parent  body,  or 
uniting  with  both  bodies. 

John  D.  Metzler  Sr.  of  Fruitland,  Ida- 
ho, and  Robert  G.  Torbet,  Valley  Forge, 
Pa.,  respectively  represented  the  Breth- 
ren and  the  Baptists  in  interpreting  the 
proposal. 

In  the  floor  debate  frequent  reference 
was  made  to  enterprises  in  which  Bap- 
tist-Brethren cooperation  already  is  in 
effect.  Involved  are  curriculum  planning, 
seminary  libraries,  architectural  and  draft 
counseling  services,  district  associations, 
and  congregational  ventures  in  California, 
Iowa,  Montana,  Washington,  and  Penn- 
sylvania. 

A  number  of  spokesmen  from  the  floor 
underscored  the  hope  expressed  by  the 
Brethren  Committee  on  Interchurch  Rela- 
tions that  if  the  new  relationship  with 
the  American  Baptist  Convention  ma- 
terializes, it  may  become  a  "forerunner 
of  similar  relationships  with  other  de- 
nominations." 

Such  a  stance  was  in  line  with  a  state- 
ment issued  by  the  Church  of  the  Breth- 
ren General  Board  in  March,  suggesting 
that  actions  not  be  taken  by  the  denomi- 
nation which  "would  limit  or  bias  co- 
operation by  selecting  certain  denomina- 


12     MESSENGER   August  1972 


tions  as  preferable  to  others  for  ecumeni- 
cal relations." 

"I  urge  approval  of  affiliation  not  only 
with  the  American  Baptists  but  with  any- 
one else  intent  upon  serving  Jesus  Christ 
as  Lord,"  said  Ronald  A.  Beverlin,  pastor 
of  two  Brethren  and  two  Baptist  yoked 
parishes  in  Middle  Pennsylvania. 

Among  other  spokesmen  supporting 
the  measure  was  Caliph  Wyatt,  a  black 
delegate  from  First  Church  of  the  Breth- 
ren, Chicago,  who  commented,  "We  want 
Christian  love  but  we  want  to  be  stand- 
offish. In  this  action  we  are  trying  to 
meet  each  other  on  common  ground." 

On  the  negative  side,  concern  was 
voiced  that  the  move  was  "old-style  ecu- 
menicity from  the  top  down,"  a  "closing 
of  the  door  for  cooperation  with  other 
bodies,"  and  "a  possible  threat  to  the 
peace  stance  of  the  Brethren." 

A  change  made  by  the  committee  in 
presenting  the  report  dealt  with  the  peri- 
odic review  of  the  relationship.  Such 
review  is  intended  to  determine  not 
whether  there  be  a  readiness  to  enter 
negotiations  for  "merger,"  but  rather  for 
"further  cooperation,"  the  committee 
said. 

Dr.  Torbet  indicated  the  American 
Baptist  Convention  already  has  an  asso- 
ciated relationship  with  the  Progressive 
National  Baptist  Convention,  a  commu- 
nion whose  membership  is  comprised  of 
blacks.  He  anticipates  a  Baptist  response 
to  the  Brethren  action  by  May  1973. 

The  proposal  was  introduced  a  year 
ago  by  the  late  W.  Harold  Row,  his  last 
official  act  shortly  before  his  death  two 
weeks  later.  It  was  referred  to  congre- 
gations for  a  year's  study. 


Among  fraternal  visi- 
tors was  Father  Mat- 
thew Stadniouk,  rep- 
resentative of  the  Rus- 
sian Orthodox  Church, 
talking  here  with  Rob- 
ert Knechel  of  North 
Manchester,  Ind. 


Interchurch  relations:  A  call 
for  cooperation  in  mission 

"Let's  quit  worrying  about  survival.  Let's 
quit  worrying  about  merger.  Let's  quit 
worrying  about  reduced  finances.  Let's 
go  on  with  the  job  of  being  the  church 
and  the  Lord  will  strengthen  us  as  we 
do  it." 

With  this  summary  and  supplemental 
remarks  John  D.  Metzler  Sr.,  retiring 
chairman,  presented  the  1972  report  of 
the  Committee  on  Interchurch  Relations. 
He  appealed  further:  "Let's  do  it  where 
we  live  and  don't  wait  for  Elgin." 

Specifically,  the  committee  recom- 
mended and  delegates  voted  "to  call  for 
cooperation  in  working  at  the  mission 
of  the  church"  at  all  levels,  congrega- 
tions, districts,  institutions,  and  Brother- 
hood. Where  cooperation  or  affiliation 
within  or  across  denominational  lines 
seems  to  be  more  effective  than  present 
patterns,  the  report  urges  such  steps  be 
taken. 

A  second  recommendation  requests 
agencies  of  the  Brotherhood  staff  —  El- 
gin, that  is  —  to  assist  and  to  encourage 
congregations  in  appraising  their  strengths 


in    mission    and    to    openly    pursue    co- 
operative opportunities. 

The  committee's  report  alluded  to  the 
work  of  Warren  F.  Groff  with  the  Faith 
and  Order  Commission  of  the  World 
Council  of  Churches,  to  contacts  with  the 
Ashland  Brethren,  the  American  Baptists, 
the  National  Association  of  Evangelicals, 
and  the  Consultation  on  Church  Union, 
and  to  relationships  with  overseas  church- 
es and  the  Russian  Orthodox  Church. 
The  committee  further  called  on  the 
Church  of  the  Brethren  to  assume  "re- 
newed and  vigorous  leadership"  among 
churches  in  peace  action  and  deplored 
the  duplication  and  competition  in  the 
use  of  resources  including,  in  the  verbal 
interpretation,  that  which  occurs  between 
nearby  congregations  of  the  Church  of 
the  Brethren. 


©ddt]©doi]ot]S'£d  ^®p(n)\rt 


Investments:  What  is  Caesar's, 
what  is  due  to  God? 

Ever  since  Jesus  so  aptly  distinguished 
between  "what  is  due  to  Caesar"  and 
"what  is  due  to  God,"  his  followers  have 
found  it  difficult  to  agree  on  what  should 
be  rendered  only  to  God.  At  the  Cin- 
cinnati conference  the  question  arose  sev- 
eral times,  most  often  when  delegates  con- 
sidered where  the  church  should  invest 
its  money,  whether  members  should  pay 
a  telephone  tax  used  for  war,  or  how 
the  church  should  support  its  members 
who  refuse  to  cooperate  with  the  draft. 

Take  the  matter  of  investments.  Last 
March  the  General  Board  voted  (not 
unanimously)  to  divest  itself  of  govern- 
ment bonds  and  stocks  in  corporations 
involved  in  defense-related  contracts. 
The  action  resulted  in  some  loss  of  in- 
come and  brought  severe  criticism  from 
many  individuals  and  from  some  con- 
gregations. 

Conference  delegates,  however,  voted 
to  approve  the  Board's  investment  guide- 
lines which  state  that  the  Board  will  not 
knowingly  purchase  securities  in  corpor- 
ations or  industries  that  are  "direct  pro- 
ducers of  defense  or  weapons-related 
products;  involved  in  tobacco  and  alco- 
holic beverage  produce:  involved  in  un- 
fair employment  practices;  or  involved 
in  excessive  profits." 

In  reporting  to  the  Conference  the 
Board  indicated  that  it  had  decided  to 
sell  all  US  Treasury  bonds  or  notes  ex- 
cept for  those  pledged  to  secure  a  loan 
for  Bethany  Theological  Seminary.  Dis- 
posing of  these  prior  to  their  maturity 
resulted  in  a  loss  of  more  than  $20,000. 
The  church's  holding  of  US  Government 
bonds  was  questioned  at  its  last  Annual 
Conference  and  forcefully  opposed  by  the 
1971  national  conference  of  Brethren 
youth.  In  commending  the  Cincinnati 
conference  for  its  support  of  the  Board's 
action,  the  Rev.  Wendell  Flory,  a  dele- 
gate from  Staunton,  Virginia,  noted  the 
persistence  of  youth  in  their  opposition 
to  war  and  urged  them  to  help  make  up 
the  financial  loss  resulting  from  following 
the  new  investment  policies. 


Telephone  tax:  Delegates  decline 
to  counsel  tax  refusal 

Conference  action  on  a  related  issue  was 
less  decisive.  At  least  delegates  in  1972 
are  not  quite  ready  yet  to  counsel  tax 
refusal  for  their  Board  and  its  offices. 
They  were  made  aware  that  a  growing 
number  of  individual  Brethren  as  well 
as  some  Brethren  institutions  have  been 
refusing  to  pay  the  telephone  excise  tax, 
which  they  say  is  specifically  designated 
as  a  "war  tax"  helping  support  the  Viet- 
nam war. 

The  Conference  agreed  to  appoint  a 
committee  of  five  to  study  "the  problem 
of  the  Christian's  response  to  taxation  for 
war."  But  they  voted  down  a  proposal 
directing  the  General  Board  to  withhold 
payment  of  the  tax  on  the  telephone  serv- 
ice to  its  Elgin,  111.,  headquarters.  Board 
officers  said  that  the  tax,  which  amounts 
to  about  $130  a  month,  currently  is  paid 
under  protest. 

Earlier  conference  statements  on  the 
payment  of  war  taxes,  while  deploring 
the  use  of  tax  monies  for  war  purposes 
and  recognizing  the  right  of  tax  refusal, 
noted  several  optional  choices  and  left 
the  decision  up  to  individuals. 

General  Board  member  Leon  Neher, 
Quinter,  Kan.,  said  in  the  floor  debate 
that  he  regarded  refusal  to  pay  war  taxes 
as  being  compatible  with  a  positive  atti- 
tude toward  government.  He  said  "re- 
sistance comes  because  of  our  love  for 
our  nation." 

Other  delegates  noted  that  a  study  was 
needed  so  that  members  could  be  aware 
of  the  legal  implications  as  well  as  the 
moral  implications  of  tax  refusal. 


N oncooperation:  Extending 
and  expanding  the  review 

The  1970  Annual  Conference  by  a  de- 
cisive vote  went  on  record  as  supporting 
the  position  of  nonviolent  noncooperation 
with  the  draft  system  when  this  was  the 
choice  of  individual  members.  The  action 
was  criticized  by  many  members  and  by 
some  congregations  that  took  official  ac- 
tion in  opposition  to  it.  As  a  result  the 
1971  conference  asked  a  committee  of 
five  to  listen  to  objections  and  to  offer 
such  clarification  as  might  be  needed  to 
interpret  the  earlier  action. 

In  reporting  to  the  Cincinnati  con- 
ference the  committee  first  held  hearings 
on  its  report  at  an  open  session  on  Tues- 
day evening.  Reactions  varied  from  that 
of  some  older  member,  who  warned  that 
the  church  must  be  careful  and  should 
be  grateful  for  the  provisions  already  giv- 
en in  the  draft  for  alternative  service, 
to  the  firmly  stated  views  of  many  youth, 
some  of  them  noncooperators,  who  felt 
that  the  committee  in  seeking  to  clarify 
the  original  statement  had  weakened  it. 

The  same  divergence  was  evident  when 
the  matter  came  before  the  delegate  body 
on  Saturday.  Here,  however,  attention 
was  focused  on  what  many  delegates, 
including  several  articulate  young  people, 
felt  to  be  inadequacies  of  the  report. 
John  Eberly,  a  member  of  the  committee, 
explained  that  their  report  was  intended 
to  answer  criticisms  of  those  opposed  to 
noncooperation,  and  he  expressed  amaze- 
ment that  the  chief  dissatisfaction  with 
their  efforts  came  from  those  of  whom  he 
said,  "Your  case  is  won." 

Delegates,  however,  must  have  shared 
the  feeling  that  the  committee's  report, 
however  well  intentioned,  was  inadequate, 
for  at  least  a  majority  of  them  voted  to 
recommit  the  paper,  with  the  added  pro- 
vision that  the  committee  be  enlarged 
by  adding  three  more  persons,  two  of 
whom   should   be   young  people. 

During  the  discussion  several  of  the 
youth  referred  to  their  attendance  at  the 
trial  of  John  Flory,  a  Brethren  nonco- 
op>erator,  held  the  previous  day  in 
Lafayette,  Ind.  Portions  of  the  1970 
statement  were  read  at  his  trial,  and  many 
of  the  youth  who  were  present  indicated 
that  such  support  and  encouragement  is 
part  of  the  heritage  of  the  Church  of  the 
Brethren. 


14     MESSENGER   August  1972 


Indochina:  Another  resolution 
on  the  war  that  won't  wind  down 

The  Church  of  the  Brethren  passed  a  res- 
olution on  Indochina  for  the  ninth  time. 
Since  1961  the  denomination,  through 
its  General  Board  or  Annual  Conference, 
has  made  eight  separate  statements  and 
resolutions  opposing  American  involve- 
ment in  Vietnam  while  rededicating  the 
church  to  the  "principles  of  love,  peace, 


and  humaneness  as  exemplified  in  New 
Testament  teachings." 

The  church's  peace  and  international 
affairs  consultant,  H.  Lamar  Gibble,  in 
introducing  the  resolution  indicated  am- 
bivalent feelings. 

He  said  that  the  first  draft  of  the  paper 
was  tentatively  titled  "Still  Another  Reso- 
lution on  Vietnam,"  in  effect  a  commen- 
tary on  resolutions,  but  also  on  a  war 
that  doesn't  wind  down. 

He  and  his  staff  colleagues  decided  that 
"at  this  point  in  history  we  cannot  remain 
silent,"  Mr.  Gibble  said. 

Neither  could  the  conference.  Though 
some  sought  to  include  a  paragraph  on 
amnesty  for  deserters  and  draft  evaders, 
and  to  speak  more  directly  to  other  na- 


tions involved,  the  mood  was  for  passage. 
All  amendments  lost. 

In  processing  the  resolution  for  recom- 
mendation to  Conference,  the  General 
Board  had  added  a  section  to  speak  gen- 
erally to  all  nations  who  have  supported 
the  war  to  take  steps  to  bring  it  to  an 
end,  though  the  import  of  the  action  was 
still  that  Americans  who  were  called  to 
represent  the  districts  and  congregations 
of  the  Church  of  the  Brethren  were  ad- 
dressing their  country  to  take  appropriate 
nonviolent  means  to  end  the  war. 

Staff  expressed  concern  over  the  re- 
fusal of  Administration  officials  since  the 
mining  of  Haiphong  harbor  in  North 
Vietnam  to  hear  out  churchmen  who 
might  differ  with  current  policy. 

"Years  of  concern,  action,  and  frus- 
trated hopefulness  have  now  brought  us 
to  the  verge  of  despair,  questioning 
whether  this  nation  will  soon  recognize 
the  sheer  folly  of  attempting  to  stop  the 
killing  by  more  killing  and  whether  po- 
litical leaders  in  our  system  have  grown 
insensitive  to  the  will  of  the  people,"  the 
resolution  declared. 

Upon  citing  psychological,  ecological, 
and  political  measures  that  have  been 
waged  against  Indochina,  specifically 
North  and  South  Vietnam,  the  statement 
contended,  "There  is  no  justification  for 
a  continuation  of  this  war"  and  "as  a 
nation  we  stand  morally  condemned." 

There  may  have  been  a  longing  for 
something  better  than  resolutions,  but  un- 
til something  better  comes  along,  dele- 
gates seemed  to  feel  that  a  resolution  will 
have  to  do. 


August  1972    MESSENGER      15        ' 


©OlHKSDPDDaftD    [f@p@[fS 


Housing:  For  the  poor, 

a  limited,   but  practical,  response 

"Brethren  were  once  a  homeless  people 
who  came  to  this  country  seeking  a  place 
to  build  a  new  life.  .  .  So  it  is  not  sur- 
prising to  learn  that  Brethren  today  are 
concerned  about  housing  for  the  needy, 
who  are  often  like  strangers  and  sojourn- 
ers in  their  own  land." 

This  affirmation  by  Annual  Conference 
of  the  church's  participation  in  housing 
concerns  came  with  Conference  reception 
of  a  report  prepared  in  response  to  a  1971 
query. 

"The  need  for  housing  is  well-docu- 
mented," said  committee  chairman  Roy 
Johnson  in  introductory  remarks.  The 
Westminster,  Md.,  pastor  noted  that  at 
least  89  Brethren  are  already  involved  in 
housing  issues  on  the  grass  roots  level. 

Pastor  Johnson  stressed  also  the  "pol- 
itics of  housing"  ■ —  the  enforcing  of 
building  codes  to  refuse  living  space  in 
certain  locations.  "We  are  not  against 
building  codes,  but  we  have  discovered 
that  they  are  used  to  prevent  persons 
from  moving  into  locations  because  of 
color  or  economic  status.  This  is  a  strat- 
egy taking  place  in  many  communities." 

Though  some  debate  focused  on  what 
a  few  Conferencegoers  saw  as  "limita- 
tions" in  the  report,  or  its  "overcautious 
manner,"  most  speakers,  and  the  vote, 
affirmed  the  content  of  the  paper,  "a  lim- 
ited but  practical  response  to  the  existing 
concerns  of  the  Brethren  for  housing." 


Conference  answers  farmworkers: 
"No"  to  lettuce  boycott 

There  were  fine  ironies  all  week,  not  the 
least  of  which  was  the  resounding  "no" 
to  boycotting  nonunion  iceberg  lettuce. 

Persons  who  wanted  the  Annual  Con- 
ference to  support  the  boycott  argued  in 
the  name  of  the  violence  being  done  to 
farmworkers,  "our  brothers  and  sisters 
who  have  suffered  for  so  many  years." 

Persons  who  wanted  the  Conference  to 
veto  the  boycott  argued  in  the  name  of 
the  violence  being  done  to  farmers,  whose 
profits  may  already  be  eroded  by  drought 
or  pests. 

On  the  one  hand  the  workers  —  who, 
statistics  show,  do  the  third  most  dan- 
gerous job  in  the  US  —  struggle  with  an 
unfeeling  giant,  agribusiness.  Victor 
Benalcazar,  BVSer  with  the  National 
Farmworkers  in  Texas,  noted,  "Agribusi- 
ness is  not  concerned  with  the  environ- 
ment or  the  lives  of  persons.  It  is  con- 
cerned with  profits." 

On  the  other  hand  small  family  farmers 
may  also  be  victims  of  agribusiness,  since 
they  are  unable  to  compete  on  the  large 
scale.  And  that  does  not  lessen  the  real- 
ities of  feeding  their  families  and  educat- 
ing their  children. 

For  both  farmer  and  worker,  the  real- 
ities are  grim:  facing  inevitable  smaller 
profit  margins  over  against  "inhuman  liv- 
ing conditions."  Farmers'  "having  real 
trouble  hiring  help"  over  against  the  low 
earnings,  poor  health  care,  and  short  life 
expectancy  of  workers.  Some  charge  the 
union  with  violent  tactics.  Others  declare 
the  farmer  ought  to  compete  for  labor  on 
an  open  market.  Of  persons  who  be- 
moaned the  rising  cost  of  lettuce,  BVSer 
Carol  Smith  asked,  "Should  price  be  a 
greater  concern  than  human  beings?"  To 
those  who  argued  for  the  union,  Robert 
Walters,  Arizona  pastor,  replied,  "Work- 
ers need  to  make  the  choice  [to  join  the 
union]  on  their  own." 

Though  Annual  Conference  withheld 
its  corporate  support  of  the  lettuce  boy- 
cott, many  Conferencegoers  signed  indi- 
vidual pledges  to  refrain  from  buying  or 
eating  nonunion  lettuce. 

And  the  debate  • —  heatedly  —  contin- 
ues. 


Each  and  every  Brethren: 
A  fiddler  on  the  roof 

In  our  little  denomination  of  Brethren 
you  might  say  that  each  of  us  is  a  fiddler 
on  the  roof,  trying  to  play  a  simple  New 
Testament  tune  without  falling  off  and 
breaking  his  neck. 

It  isn't  easy. 

You  may  ask,  "Why  do  we  stay  up 
there  if  it  is  so  dangerous?" 

How  do  we  keep  our  balance? 

That  I  can  tell  you  in  one  word:  Tra- 
dition! 

Who  every  year  must  supervise  a  confer- 
ence, organize  the  business,  visit  all 
around; 

And  who  has  the  right  as  spokesman  for 
the  church  to  say  a  final  word  for  all? 

Moderator!    Moderator!   Tradition! 

What    do    we    say    must    undergird    our 

practice,  regulate  our  life-style,  be  our 

only  creed; 
And  what  must  appear;  be  clear  in  all 

our  lessons,   printed  on  the  left-hand 

page? 
The  Bible!   The  Bible!   Tradition! 

Who  gets  assignments  every  Annual  Con- 
ference, does  the  major  work  in  local 
congregations? 

Who  must  repwrt  on  items  controversial, 
pray  we  don't  refer  them  back? 

Committees!    Committees!    Tradition! 

What  do  we  do  to  feed  and  clothe  the 

needy,  pass  along  the  gospel,  multiply 

our  witness? 
What  helps  our  church  to  reach  around 

the    world,   and    makes    the    treasurer 

jump  for  joy? 
Donations!    Donations!    Tradition! 

Who  is  the  source  of  all  creative  notions, 
who  ignites  our  faith,  and  keeps  the 
flame  alive; 

And  who  helps  us  see  what's  fire  and 
what  is  ashes,  as  we  try  to  pass  it  on? 

The  Spirit!    The  Spirit!    Tradition! 

—  Excerpts  from  Friday  evening  worship. 
Music  from  "Fiddler  on  the  Roof."  Text 
by  Earle  W.  Fike  Jr. 


16     MESSENGER    August  1972 


Annual  Conference: 
Week  of  encounters 


August  1972    MESSENGER     17 


©ODiicsDiniDTigitD  \r®^©wt 


The  Conference  mix: 
Worship,  debate,  sidelights 


18     MESSENGER    August  1972 


August  1972    MESSENGER     19 


©DDTKSDDTlDTlSll^D    [TSpOD^'fe 


Association  for  the  Arts: 
A  first  anniversary 


20     MESSENGER   August  1972 


General  Board  report:  Laden 
with  happiness  and  tears 

Something  of  special  and  deep  signif- 
icance was  in  process  in  the  days  im- 
mediately preceding  conference. 

At  least  one  early  arrival  approached 
a  General  Board  staff  member  with, 
"How  are  things  going?"  only  to  receive 
the  response,  'Tve  just  lost  my  job." 

Most  staff  members  came  to  Cincin- 
nati with  anxieties.  Some  left  without 
jobs.  Most  left  with  changes  in  their 
position  descriptions,  perhaps  only  minor, 
known  or  anticipated. 

The  changes  were  decided  Saturday 
upon  recommendation  of  the  Administra- 
tive Council,  approval  of  the  Executive 
Committee  and  general  discussion  by  the 
board. 

By  late  Monday,  the  contacts  with  in- 
dividuals most  directly  involved  had  been 
made,  and  the  news  shared  with  all  staff. 

To  head  off  growing  rumors  and  to 
save  further  embarrassment,  General  Sec- 
retary S.  Loren  Bowman  made  the  an- 
nouncement to  the  delegates  Wednesday 
morning,  early  in  the  opening  business 
session. 

In  short,  four  national  staff  members 
were  released:  Wilbur  E.  Mullen,  draft 
counselor;  Carl  W.  Zeigler  Jr.,  group  life 
and  training  consultant;  Wilbur  E.  Brum- 
baugh, design  consultant;  and  Ronald  E. 
Keener,  news  director. 

Two  others  were  reassigned  to  nonstaff 
positions:  Ruby  H.  Linkous,  from  parish 
ministries  administrative  secretary,  and 
Doris  M.  Walbridge,  marketing  director. 

Redeployed    were    Clyde    E.    Weaver, 


from  evangelism  and  family  life  to  mar- 
keting director;  Hubert  R.  Newcomer, 
from  the  personnel  office  to  parish  min- 
istries; and  Richard  N.  Miller  from  com- 
munications coordinator  to  news  direc- 
tor. 

The  release  of  the  four  staff  members. 
Dr.  Bowman  emphasized,  is  related  to  the 
need  to  bring  program  into  balance  with 
available  resources  and  not  to  the  per- 
formance of  these  staff  persons.  "Their 
services  to  the  Brotherhood  have  been 
significant  and  their  gifts  have  blessed 
the  life  of  the  total  church,"  he  stressed. 

Without  the  staff  reductions,  expenses 
were  expected  to  exceed  income  by  more 
than  $250,000  for  the  extended  15-month 
fiscal  period  ending  this  year,  even 
though  expenditures  have  been  within  the 
budget  and  even  though  churches  are  giv- 
ing more  than  last  year.  The  current 
three  and  a  half  percent  increase  in  giving 
over  the  same  period  last  year  has  not 
kept  pace  with  inflation. 

Dr.  Bowman  listed  other  economic  re- 
alities including  the  devaluation  of  the 
American  dollar  affecting  the  church  pro- 
gram from  eight  percent  in  Nigeria  to 
fifteen  percent  in  Europe. 

There  were  two  other  parts  of  the 
General  Board  report  and  two  full  days 
before  there  was  time  scheduled  for  the 
delegates  to  respond. 

By  Saturday,  groups  of  delegates  were 
well  prepared  to  share  their  concerns  for 
what  this  might  mean  to  the  future  of 
Missions  Twelve,  woman  awareness,  draft 
counseling,  and  the  evangelism  and  com- 
munications priorities. 

There  was  a  concern  for  persons  as 
well  as  priorities,  a  greater  concern  than 
one  might  have  expected  for  a  staff  with 
which  there  is  less  than  daily  contact. 

"We  would  wish  them  to  know  our 
love,  prayers,  and  best  wishes  ...  as 
they  move  into  new  opportunities  for 
service,"  read  part  of  a  motion  to  which 
delegates  stood  in  approval. 

There  was  concern  for  those  remaining 
and  for  a  total  denomination  that  had  not 
known  this  kind  of  experience  before. 

This    one    action    overshadowed    the 


printed  report.  Those  who  had  read  it 
earlier  had  noted  the  list  of  accomplish- 
ments. 

Written  reports  do  that.  For  lack  of 
space,  setbacks  are  deemed  temporary 
and  omitted.  The  tensions  and  struggles 
that  gave  birth  to  direction  are  edited. 
Looking  back  one  sees  only  evidence  of 
progress. 

Friday  evening's  board  report  in  music 
and  film  looked  backward  too.  "We  hon- 
or the  past  by  taking  from  it  its  fire,  but 
not  its  ashes,"  is  what  that  evening  was 
about. 

"We  receive  the  fire  of  the  past,"  read 
the  narrator,  "live  in  its  power  in  the 
present,  and  pass  it  along  to  the  future." 

There  was  movement:  interviews  with 
three  overseas  churchmen,  a  preview  of 
the  new  Brethren  Volunteer  Service  film, 
"In  This  Human  Way,"  a  staccato  review 
of  Messenger,  and  a  male  staff  chorus 
that  took  music  from  "Fiddler  on  the 
Roof"  and  made  it  strictly  conference 
material. 

Beautifully  and  creatively  done,  it 
seemed  to  accomplish  its  purpose  for 
many.  It  set  the  theme,  it  mixed  tradi- 
tion with  now,  the  secular  with  the  reli- 
gious, and  somehow  for  some  made  the 
"Elgin  staff"  more  human. 

One  line  bridged  the  printed  accom- 
plishments and  celebrative  visual  reports 
with  the  "crisis"  news  heard  earlier.  In 
the  rendition  of  "Sunrise,  Sunset"  the 
years  are  said  to  swiftly  fly,  "one  season 
following  another,  laden  with  happiness 
and  tears." 

There  was  that  mixture  in  the  report 
of  the  General  Board  this  year  in  Cin- 
cinnati. 


August  1972    MESSENGER     21 


©DiTQcsDiniDTisiftD  \r®p@\rt 


Evaluation  and  review:  How's 
the  General  Board  doing? 

When  Annual  Conference  in  1968  voted 
to  reorganize  what  was  then  the  General 
Brotherhood  Board,  it  also  recommended 
the  appointment  every  three  years  of  a 
Review  and  Evaluation  Committee. 

The  committee  was  to  "evaluate  the 
work  of  the  General  Board  in  terms  of 
its  mandate  from  Annual  Conference  and 
to  report  on  the  evaluation  both  to  the 
Board  and  to  the  next  Annual  Confer- 
ence." 

Well,  it  happened  this  year. 

After  four  meetings  of  the  five-member 
committee,  an  opinionnaire  addressed  to 
585  persons,  including  one  out  of  five 
1971  Annual  Conference  delegates;  per- 
sonal interviews;  and  face-to-face  hear- 
ings with  groups  in  selected  districts,  the 
report  was  developed,  heard  by  the  board, 
the  Standing  Committee  and  the  dele- 
gates, and  received  approvingly  by  An- 
nual Conference. 

No  one  doubted  the  apparent  thorough- 
ness of  the  report.  Its  comprehensiveness 
filled  five  pages  in  the  Conference  book- 
let and  eight  mimeographed  pages. 

In  a  nutshell,  the  evaluators  found  that 
the  board  and  its  professional  staff  are 
"functioning  generally  with  effectiveness 
and  efficiency." 

However  —  and  one  became  accus- 
tomed in  the  conference  proceedings  to 
wait  for  the  "howevers"  and  "buts"  that 
often  turned  from  words  of  praise  to  deep 
questioning  —  the  report  made  numerous 
suggestions  for  improvements  in  effective- 
ness, in  relationships,  and  in  interpreta- 
tion. 

Communication  was  an  obvious  issue. 
While  noting  what  is  being  done  is  "of 
high  quality,"  they  stressed  the  need  for 
a  "quantitative  increase"  in  communica- 
tions between  the  board  and  the  constitu- 
ency. 

As  another  answer  to  the  problem  the 
committee  called  on  the  conference  to 


"instruct  all  districts  to  assign  General 
Board  members  living  within  their  boun- 
daries consultative-advisory  functions  on 
the  respective  district  boards  and  district 
board  executive  committees." 

Part  of  the  communications  concern 
was  a  call  for  a  sense  of  direction. 

In  a  "praise,  however"  paragraph,  the 
committee  noted  "a  high  level  of  trust 
and  confidence  in  the  board"  but  a  "sig- 
nificant gap  in  understanding  the  board's 
goals."   The  report  continued: 

"We  believe  that  the  board  should 
move  with  dispatch  to  intensify  its  efforts 
to  develop  and  interpret  its  goals,  objec- 
tives, and  priorities  to  the  Brotherhood." 

Recommended  was  a  goal-setting  proc- 
ess that  includes  clear  and  concise  long- 
range  goals  (five/ ten  years),  short-range 
objectives,  priorities,  and  criteria  for  their 
establishment.  There  should  be  built-in 
periodic  reviews  with  appropriate  instru- 
ments, the  report  added. 

The  committee's  officers  said  later  in 
an  interview  that  what  needs  to  be  com- 
municated is  not  so  much  "events"  as  "a 
sense  of  mission." 

At  issue,  also,  is  the  process  of  setting 
that  direction. 

"The  board  needs  to  seek  input  from 
widely  diverse  groups  in  the  church's 
life,"  they  said  and  called  for  "participa- 
tion by  district  and  local  church  leaders 
in  the  goal-setting  process." 

The  interrelatedness  of  this  report  and 
the  General  Board  report  was  apparent 
in  both  the  hearings  and  the  floor  debate. 

One  example  came  when  the  secretary 
of  the  committee  asked  during  the. 
Board's  report  by  what  criteria  the  Ad- 
ministrative Council  and  Executive  Com- 
mittee made  the  decision  to  cut  certain 
program  and  staff. 


The  committee  might  well  have  been 
embarrassed  that  in  the  year  of  review 
and  evaluation  they  had  not  noted  the 
developing  financial  crisis.  No  one  was 
crying  "coverup,"  for  even  the  committee 
noted  the  "remarkable  openness"  and 
"lack  of  defensiveness"  on  the  part  of 
the  board  and  staff. 

They  may  have  been  disappointed,  al- 
so, at  not  having  been  asked  to  give  their 
input  on  priorities  and  process.  But 
again,  the  recognition  of  the  crisis  and 
decision  to  act  caught  even  the  board  off 
guard,  involving  the  Administrative 
Council  in  a  crash  program  of  less  than 
two  months. 

Left  out  of  debate  at  board.  Standing 
Committee,  and  Annual  Conference  lev- 
els was  half  of  the  report  of  the  commit- 
tee: the  one  in  the  Conference  Booklet. 
No  questions  were  raised  on  the  evalua- 
tive criteria:  some  70  statements  of  con- 
ditions which  "would  exist  if  the  more 
general  goal(s)  were  being  achieved." 

It  may  have  been  too  much  to  expect  a 
deliberative  body  itself  to  evaluate  the 
committee's  criteria,  but  it  is  significant 
that  the  committee  began  at  that  point 
and  laid  it  out  for  all  to  see. 

The  next  committee  will  have  a  starting 
point  significantly  different  from  this 
year's  first  committee. 

However,  their  conclusion  may  be  the 
same;  "Things  are  going  well  with  the 
General  Board  and  its  staff,  but.  .  .  ." 


22     MESSENGER   August  1972 


New  hymnal  or  supplement: 
The  press  for  flexibility 

For  a  century  now  a  new  hymnal  has 
been  published  at  least  every  20  or  25 
years  in  the  Church  of  the  Brethren: 
1872,  1879,  1901,  1925,  and  1951,  ac- 
cording to  Leiand  Wilson,  La  Verne, 
Calif.  He  went  on  to  ask  if  this  was 
the  average  life  span  of  a  hymnal  in 
the  past,  in  this  day  can  it  be  expected 
to  last  longer? 

The  question  followed  a  report  of  a 
Conference  study  committee  examining 
the  church's  needs  in  music.  In  its  report 
to  delegates  the  committee  offered  several 
observations.  The  report  affirmed  music 
as  a  major  vehicle  for  expressing  personal 
and  corporate  statements  of  faith.  It  sug- 
gested more  attention  be  given  to  hymns 
of  an  Anabaptist  and  Pietist  character. 
It  commended  lyrics  that  accent  such 
current  concerns  as  identity,  evangelism, 
celebration,  social  consciousness,  stew- 
ardship. It  acknowledged  areas  of  de- 
ficiencies in  the  present  Brethren  Hymnal. 
It  suggested  wider  use  of  instruments 
to  augment  piano  and  organ.  It  recom- 
mended: to  continue  use  of  the  present 
hymnal  with  emphasis  on  new  or  untried 
hymns;  to  publish  yearly  supplements  in 
a  new  expandable  binding. 

Factors  leading  to  the  recommenda- 
tions, said  Phyllis  Carter,  committee 
spokesman,  is  the  inflexibility  of  a  bound 
volume,  the  lag  of  six  or  seven  years 
required  for  its  planning,  and  the  need 
for  new  material  now.  Doris  Coppock 
also  of  the  committee  added  that  the  pro- 
posal allows  for  experimentation  with 
various  types  of  songs  not  knowing  how 
long  they  will  remain  popular,  at  the  same 
time  retaining  the  unity  the  present  hym- 
nal brings  to  the  churches. 

A  motion  by  Leiand  Wilson  to  look 
toward  the  publication  of  a  new  hymnal 
was  defeated.  An  amendment  by  Claude 
Sumner  of  the  West  Marva  District  to 
provide  a  clearinghouse  for  new  songs 
by  Brethren  writers  was  adopted. 

The  seven-member  study  committee 
did  not  specify  in  its  report  the  details 
on  the  yearly  supplements  or  who  would 
publish  them.  The  eventual  solution  per- 
haps lies  in  a  suggestion  from  Bill  Henke 
of  La  Verne:  "We  need  a  creative  new 
way  of  putting  together  a  hymnal  that  is 
not  just  a  hardbound  book." 


Health  and  welfare  study: 
Coordination  steps  taken 

Greater  coordination  of  health  and  wel- 
fare institutions  in  the  Church  of  the 
Brethren  is  in  the  offing  as  the  result  of 
a  study  approved  by  Annual  Conference. 

In  follow-up  the  Conference  confirmed 
appointees  to  a  permanent  committee  on 
health  and  welfare.  The  seven-member 
committee  will  propose  national  and  de- 
nominational policy  and  coordinate  com- 
mon concerns  and  programs  among  the 
church's  21  retirement  homes  and  two 
hospitals  in  the  US  and  Puerto  Rico.  The 
committee's  expenses  are  to  be  covered 
by  Annual  Conference. 

The  action  also  allows  for  the  employ- 
ment of  a  staff  person  to  direct  the  co- 
ordination, with  staff  expenses  to  be  un- 
derwritten by  the  Brethren  Homes  and 
Hospitals  Association. 

An  amendment  to  the  report  urged 
administrators  "to  recruit  and  hire  minor- 
ity persons  at  the  various  levels  of  re- 
sponsibility." The  original  report  had 
noted  that  "all  of  the  boards  of  trustees 
of  the  homes  were  Caucasian  and  only 
the  hospitals  had  nonwhite  membership 
on  their  boards." 

An  amendment  presented  from  the 
floor  that  sought  to  include  residents  on 
institutional  boards  lost. 

A  key  aspect  of  the  two-year  study 
is  the  establishment  of  minimum  criteria 
of  standards  for  institutions  wishing  to 
use  the  name  "Brethren"  and  related  to 
a  church  judicatory.  Most  institutions 
are  already  meeting  or  nearly  meeting 
such  standards  now. 

The  overall  impact  of  the  paper  is  to 


strengthen  the  ties  between  the  church 
and  districts  and  the  institutions  in  terms 
of  relationship,  governance,  financing, 
program,   and   services. 

Considerable  stress  is  placed  upon 
congregations  to  find  opportunities  to  be 
of  assistance  to  persons  in  need.  "It  is 
in  the  local  congregation  where  it  is  af- 
firmed that  all  of  life  is  sacred,  and  that 
therefore  social  service  is  at  the  same 
time  spiritual  service,  when  it  is  derived 
from  the  desire  to  act  out  the  love  of 
God,"  the  report  says. 

The  report  noted  that  there  are  grow- 
ing numbers  of  older  persons  in  the 
Church  of  the  Brethren  and  that  by  1975 
there  will  be  about  20,000  persons  over 
age  65  within  the  church. 

In  its  work  the  committee  bringing  the 
recommendation  visited  Brethren  insti- 
tutions, analyzed  reports,  participated  in 
various  national  conferences  on  health 
and  welfare,  and  probed  various  ap- 
proaches to  such  matters  as  the  aging, 
poverty,  cost  and  specialization  of  care, 
institutionalization,  and  preventative  care. 


(gDinicgDDTiDi]®!^!  ir®\p)©\rt 


Potpourri:  Drugs,  a  hvliday, 
pastoral  year,  ordination,  FAUS 

In  other  actions  the  temperate  Brethren 
responded  to  a  query  on  media  adver- 
tisement of  beer,  wine,  and  liquor  by 
referring  the  paper  to  the  General  Board. 
An  amendment  to  include  "tobacco"  and 
"other  drugs"  did  not  alter  the  spirit  of 
the  query. 

Everyone  on  the  floor  voted  to  urge 
Congress  to  designate  Jan.  15  a  legal 
holiday  honoring  the  late  Martin  Luther 
King  Jr.  "We  believe  that  keeping  the 
memory  of  Dr.  King  alive  will  remind 
all  of  the  effectiveness  of  nonviolence 
and  will  still  the  raucous  voices  that  call 
for  violence  in  our  country  every  day," 
affirmed  the  Conference. 

A  vote  to  change  the  church  and 
pastoral  years  to  coincide  with  the  fiscal 
year  will  have  to  wait  until  1973.  The 
mood  of  the  Conference  was  to  hold 
action  for  a  year,  while  the  General 
Board  could  study  congregation's  reac- 
tions to  having  all  their  years  begin  at 
the  same  time. 

With  its  naming  of  a  study  committee 
to  research  the  meaning  and  function  of 
ordination.  Annual  Conference  pointedly 
recognized  the  changing  nature  of  the 
pastoral  role  and  the  expectations  of  per- 
sons in  the  "set-apart  ministry."  Among 
the  five-member  committee's  assignments 
will  be  looking  at  effective  counseling 
services  for  pastors  who  undergo  "crises 
in  their  personal  and  family  lives." 

In  a  study  of  the  Fund  for  the  Amer- 
icas program  and  its  relation  to  evange- 
lism, a  five-member  committee  pointed 
up  that  guidelines  already  exist  for  the 
support  of  minority  groups  whose  pri- 
mary concern  is  evangelism.  The  report 
proceeded  to  question,  however,  if  FAUS 
is  not  in  need  of  clearer  communication, 
if  its  educational  phase  can  be  made 
more  effective,  and  if  the  program  as  a 
whole  merits  higher  priority  in  terms  of 
staff  time. 


People:  Elections,  appointments, 
and  a  raft  of  committees 

Wayne  F.  Geisert,  president  of  Bridge- 
water  College  in  Virginia,  will  moderate 
the  1974  Annual  Conference  in  Roanoke. 
The  layman  economist  ran  against  Leland 
Wilson,  La  Verne,  Calif.,  pastor. 

Other  offices  filled: 

Annual  Conference  secretary,  William 
R.  Eberly,  North  Manchester,  Ind.,  five- 
year  term 

Central  Committee,  J.  Stanley  Earhart, 
Grantham,  Pa.,  three-year  term 

Committee  on  Interchurch  Relations, 
Gordon  W.  Bucher,  Hartville,  Ohio, 
three-year  term 

Bethany  Seminary  electors,  Curtis  W. 
Dubble,  York,  Pa.,  Paul  Keller,  North 
Manchester,  Ind.,  five-year  terms.  Ap- 
pointed by  the  Conference,  Ruther 
Armey,  Fresno,  Calif.,  five-year  term 

General  Board  representatives.  Carmen 
Torres  Boaz,  San  Diego,  Calif.,  Robert 
M.  Keim,  Somerset,  Pa.,  Anna  B.  Mow, 
Roanoke,  Va.,  E.  Paul  Weaver,  Nap- 
panee,  Ind.,  Gladys  C.  Weaver,  Hyatts- 
ville,  Md.  At-large  representatives, 
Phyllis  Carter,  Bryant,  Ind.,  Fabricio 
Guzman,  Chicago,  III.,  C.  Wayne  Zunkel, 
Elizabethtown,  Pa.,  three-year  terms 

Appointments  made  by  the  Confer- 
ence: 

To  the  National  Council  of  Churches, 
Harold  D.  Fasnacht,  La  Verne,  Calif., 
Irene  Kohr,  Lancaster,  Pa.,  Harold  B. 
Statler,  York,  Pa.,  Roy  A.  Johnson,  alter- 
nate, Westminster,  Md.  Named  to  the 
NCC  by  the  General  Board:  Arlene  May, 
Timberville,  Va.,  S.  Loren  Bowman  and 
Joel  K.  Thompson,  Elgin,  111.,  three-year 
terms 

To  the  Committee  on  Interchurch  Re- 
lations, Naomi  Kulp  Keeney,  Harris- 
burg,  Pa.,  three-year  term 

Study  committees  selected: 

To  clarify  the  meaning  and  function  of 
ordination,  Oswald  H.  Goering,  Oregon, 
111.,  J.  Earl  Hostetter,  Everett,  Pa.,  Arlene 
May,  Timberville,  Va.,  Carroll  M.  Petrj', 
North  Manchester,  Ind.,  Charles  E. 
Zunkel,  Akron,  Ind. 

To  study  a  response  to  taxation  for 
war,  Dean  E.  Denlinger,  Dayton,  Ohio, 


Galen  Detwiler,  Everett,  Pa.,  Vemard 
Eller,  La  Verne,  Calif.,  James  F.  Myer, 
Manheim,  Pa.,  Robert  B.  Myers,  Rock- 
ville,  Md. 

To  facilitate  closer  ties  with  health  and 
welfare  institutions,  Leona  Z.  Row,  Wash- 
ington, D.C.  (1975),  Hazel  M.  Peters, 
Elgin,  111.  (1977),  Harold  D.  Fasnacht, 
La  Verne,  CaliL  (1979),  all  named  by 
Standing  Committee;  Larry  K.  Ulrich, 
Chicago,  111.  (1976),  Gerald  Roller, 
Roanoke,  Va.  (1978),  named  by  the  Gen- 
eral Board;  Raymond  R.  Peters,  Sebring, 
Fla.  (1978),  and  WiUiam  H.  Cable, 
Syracuse,  Ind.  (1976),  named  by  Breth- 
ren Homes  and  Hospital  Association 

To  the  nominating  committee  of  Stand- 
ing Committee,  Wanda  Button,  Iowa- 
Minnesota,  Hiram  J.  Frysinger,  Atlantic 
Northeast,  Don  L.  Glick,  Shenandoah, 
John  L.  Huffaker,  Mid-Atlantic,  Alton 
Kurtz,  Northern  Ohio,  Rhett  R.  Petcher, 
Virlina,  Louise  Shively,  South-Central 
Indiana 

In  General  Board  reorganization  Ira  B. 
Peters,  Roanoke,  Va.,  continues  as  chair- 
man, with  A.  G.  Breidenstine,  Lancaster, 
Pa.,  vice-chairman.  Heading  commis- 
sions are.  General  Services,  Ina  Ruth  Ad- 
dington,  Kingsport,  Tenn.;  Parish  Minis- 
tries, C.  Wayne  Zunkel,  Elizabethtown, 
Pa.;  and  World  Ministries,  Charles  H. 
Bieber,  Brodbecks,  Pa.  Members  at  large 
on  the  Executive  Committee  are  Phyllis 
Carter,  Bryant,  Ind.,  and  Leon  C.  Neher, 
Quinter,  Kans. 

To  the  Pension  Board,  Ina  Ruth 
Addington,  chairman,  Robert  M.  Keim, 
vice-chairman;  to  the  Investment  Com- 
mittee, Ina  Ruth  Addington,  Robert  M. 
Keim,  Ira  B.  Peters 


24     MESSENGER    August  1972 


The  overseas  brothers: 
Passing  on  the  fire 

In  a  Conference  sometimes  leaning  with 
a  sectarian  tilt  three  overseas  representa- 
tives stood  out.  They  were  a  visible  and 
poignant  reminder  that  the  body  of  Christ 
is  worldwide. 

Through  informal  contacts  as  well  as 
public  statements,  the  churchmen  from 
the  United  Evangelical  Church  of  Ecua- 
dor, the  Church  of  North  India,  and 
the  Church  of  Christ  in  the  Sudan  in 
Nigeria  helped  Brethren  put  into  per- 
spective the  events  of  the  hour.  Who,  for 
example,  could  have  expressed  more  suc- 
cinctly than  Eric  S.  Nasir,  moderator  of 
the  Church  of  North  India,  what  so  many 
Thursday  evening  listeners  felt  after  the 
Rosemary  Ruether  presentation.  Ob- 
served the  bishop  wryly,  "Her  sermon 
was  like  the  peace  of  God  which  passeth 
all  understanding." 

Both  at  Cincinnati  and  since,  the  fra- 
ternal visitors  had  opportunity  to  meet 
Brethren  in  casual  situations  as  well  as 
in  business  meetings  and  worship  services. 
Of  particular  joy  to  them  was  learning 
to  know  American  youth,  youth  whom 
they  saw  as  knowledgeable  on  issues  and 
committed  to  shaping  the  church  of  the 
future. 


For  Pastor  A.  P.  Mai  Sule  Biu  of 
Nigeria  Annual  Conference  was  an  es- 
pecially appropriate  time  to  be  in  the 
States,  on  the  occasion  when  delegates 
formally  were  acknowledging  and  cele- 
brating the  independence  of  Lardin 
Gabas  (Eastern  District),  Church  of 
Christ  of  the  Sudan.  And  while  the 
matter  did  not  precipitate  floor  debate, 
the  presence  of  Pastor  Mai  Sule  affirmed 
the  partnership  with  the  Nigeria  church 
that  has  extended  for  49  years  and  prom- 
ises to  continue  into  the  future. 

At  the  Friday  evening  service  Merle 
Crouse  of  the  World  Ministries  staff  put 
to  each  of  the  fraternal  visitors  what  they 
discern  to  be  the  Brethren  contribution 
to  them  and  their  people. 

To  Seiior  Muzo  the  answer  was 
"knowledge  of  the  word  of  God,"  "the 
many  avenues  of  hope"  this  word  has 
opened,  and  "the  new  unity  we  have 
discovered  in  ourselves,  our  families,  and 
our  community." 

To  Mai  Sule  Biu,  the  answer  was  also 


%/ 


"the  word  of  God  which  is  the  salvation 
of  light." 

To  Bishop  Nasir,  the  gift  was  "the  un- 
adulterated good  news  of  Jesus  Christ 
and  his  redeeming  grace"  and  the  ex- 
amples Brethren  missionaries  have  offered 
of  simple  life,  the  love  of  peace,  and 
service  medically,  educationally,  and 
spiritually. 

A  second  question  Mr.  Crouse  asked 
of  the  overseas  brothers  focused  on  what 
gifts  they  could  bring  to  the  church  in 
North  America:  the  fire  they  could  pass 
on. 

"We  have  huge  buildings,  big  planes, 
even  rockets  putting  men  on  the  moon," 
replied  Sr.  Muzo.  "Our  technology  is  ad- 
vanced. How  much  closer  have  we  got- 
ten to  God?  As  Brethren  and  Christians," 
he  appealed,  "it  is  time  to  reconcile  this 
question  among  us." 

Pastor  Mai  Sule  suggested  a  possible 
sending  of  Nigerian  missionaries  to  the 
United  States,  "to  share  the  fruit  and 
the  ideas  you  have  already  given  to 
them."  Beyond  this,  he  said,  is  the  shar- 
ing of  "the  mutual  understanding  of  love 
between  the  churches." 

Bishop  Nasir  felt  the  Church  of  North 
India  "in  a  very  humble  and  prayerful 
manner  would  wish  to  pass  on  the  fire 
of  first  love  with  which  you  began  work 
both  at  home  and  abroad.  The  fire  of 
recapitulation,  looking  back.  The  fire  of 
the  Christian  way  of  life.  The  fire  of 
good  conscience,  genuine  love  for  souls 
that  people  may  see  Jesus  Christ  in  your 
lives  and  in  your  work  so  they  become 
inheritors  of  everlasting  salvation." 

"This  is  the  fire  we  prayerfully  would 
offer  you." 


Fraternal  delegates,  from  left, 
A.  P.  Mai  Sule  Biu,  Nigeria; 
Segundo  Muzo,  Ecuador;  Eric 
S.  Nasir,  India 


August  1972    MESSENGER     25 


©DITQCSDOllDTiarSD    [r©[P©[ft 


The  week  that  was: 
One  delegate's  response 

Cincinnatus  was  a  fifth-century  Roman 
hero,  the  man  for  whom  the  city  of 
Cincinnati  was  named.  History  gives  him 
status  for  one  main  reason.  His  country- 
men once  elected  him  to  a  task,  one 
which  required  him  to  travel  to  Rome. 
He  is  said  to  have  fulfilled  his  mission 
in  a  matter  of  days  and  then  to  have 
returned  to  his  plow.  Persons,  especially 
delegates,  going  to  the  1972  Annual  Con- 
ference could  well  feel  some  kinship  with 
Cincinnatus. 

We  too  were  chosen  for  a  task  which 
took  us  from  our  homes  and  jobs  for 
several  days.  Our  participation  will  nev- 
er give  us  hero  or  heroine  status  but  we 
can  hope  that  our  history  will  reflect  some 
of  the  results  of  our  completed  mission. 

"Flamed  by  the  Spirit,"  the  theme  of 
the    Conference,    touched    every    person 


who  attended.  The  mood  of  celebration 
captured  in  1971  in  St.  Petersburg,  still 
lived,  and  this  year  it  joined  forces  with 
the  Spirit's  flames.  The  result  of  that 
union  produced  one  of  the  most  creative 
and  joyful  conferences  held  in  recent 
years.  This  was  most  evident  in  the  mu- 
sic, the  worship,  and  the  art  expressions. 
However,  the  spirit  of  the  business  ses- 
sions reflected  it  also.  Throughout  the 
entire  week  the  Brethren  applauded,  quite 
literally  and  quite  liberally,  what  they 
heard,  saw,  and  experienced.  Clapping 
hands  seemed  an  appropriate  expression 
of  approval  and  identification  since  it 
knows  no  barriers  of  age,  sex,  race,  lan- 
guage, or  intellect.  It  also  attests  to  a 
feeling  of  being  involved. 


To  suggest  that  only  the  mood  of  St. 
Petersburg  carried  over  into  the  Cin- 
cinnati Conference  is  to  tell  just  a  part 
of  the  story.  Eight  items  of  unfinished 
business  also  carried  over  and  when 
added  to  the  new  concerns  produced  a 
business  agenda  of  twenty-one  items. 
Those  of  us  who  served  on  Standing  Com- 
mittee soon  realized  the  extent  of  our 
assignment  —  to  arrive  at  recommenda- 
tions for  all  items  of  new  business  and 
possibly  take  another  look  at  the  un- 
finished items. 

An  agenda  which  includes  a  range  of 
topics  like  abortion,  music,  taxes,  mi- 
grant farm  workers,  evangelism,  liquor 
advertising,  war  in  Indochina,  health  and 
welfare,  and  elections  requires  many  men- 
tal "gear  changes."  I  readily  admit  to 
my  own  limitations  at  the  point  of  mak- 
ing intelligent  decisions  on  such  a 
smorgasbord  of  interest  areas.  There- 
fore, I  find  the  combined  intellect  and 
wisdom  of  the  delegates  very  helpful.  As 
one  delegate  put  it,  "I  never  allow  myself 
to  make  a  final  decision  on  Conference 
business  at  home.  I  first  want  to  hear 
what  others  have  to  say."   The  presence 


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i  •  ♦ 


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and  witness  of  a  large  number  of  young 
people,  doctors,  counselors,  musicians, 
home  administrators,  business  persons, 
and  educators,  gave  substance  to  the  de- 
bate and  significance  to  the  final  deci- 
sions. (One  might  hope  that  since  an 
additional  business  session  had  to  be 
scheduled  for  Saturday  night,  those  prone 
to  use  the  microphone  might  apply  more 
brevity  and  pertinency  to  their  input.) 

As  Conference  proceeded  one  question 
persisted:  How  can  we  live  consistent  with 
our  decisions?  Undoubtedly  all  persons 
who  attempt  to  interpret  and  support  the 
decisions  made  in  Cincinnati  will  struggle 
with  this  question  for  a  long  time  to 
come. 

Variations  of  the  question  sound  like 
this:  Over  half  our  budget,  including  our 
pastor's  salary,  comes  from  money 
earned  in  war-related  employment.  What 
do  we  do?  How  can  I  on  the  one  hand 
refuse  to  pay  telephone  tax  but  on  the 
other  hand  pay  income  tax,  a  large  part 
of  which  I  know  goes  for  war  purposes 
and  part  for  revenue  to  support  the 
liquor  industry?  The  pertinent  question 
in  Cincinnati  was:  Can  I  denounce  such 
things  as  war  machinery  and  the  liquor 


industry  and  at  the  same  time  live  in  and 
enjoy  plush  accommodations  financed  to 
a  large  extent  by  one  or  the  other  or 
both?  As  one  delegate  struggled  to  find 
acceptable  answers,  she  concluded  that 
"at  least  this  is  a  step  in  the  right  direc- 
tion." Another  put  it  similarly:  "You 
have  to  start  somewhere."  Some  may 
share  the  opinion  of  one  man  who  said, 
"That's  okay  for  the  preachers  but  the 
rest  of  us  can't  do  it." 

Another  area  of  concern  for  me,  per- 
haps related  to  inconsistency,  is  evidenced 
in  speeches  that  seem  to  question  the 
competency  of  those  persons  whom  we 
have  elected  or  appointed  to  represent 
us  on  committees  and  boards.  Choosing 
certain  individuals  for  these  assignments 
in  itself  is  an  act  of  faith.  It  seems 
then  that  a  lack  of  faith  is  intimated  when 
we  use  such  resources  as  quotes  from 
the  secular  press,  authorship  unknown 
or  known  by  name  only  as  "proof"  to 
seriously  question  or  refute  a  committee's 
report.  Again  it  occurs  when  we  attempt 
to  amend  or  revise  a  report  so  extensively 
that  the  intent  of  the  original  is  lost  in 
the  verbosity.  For  some  this  same  lack 
of  faith  permeated  the  discussion  concern- 
ing the  vision  electors  may  have  for 
Bethany  Seminary  and  the  course  they 
may  chart  for  it.  There  must  be  a  mes- 
sage in  this.  Perhaps  we  need  a  query 
calling  for  an  evaluation  of  where  Breth- 
ren put  their  trust,  with  a  set  of  guide- 
lines included. 

An  announcement  that  united  delegates 
in  a  serious  concern  for  the  present  and 
the  future  was  that  extensive  budget  cuts 
had  to  be  made.   Budget  cuts  take  on  sig- 


nificance when  they  dismiss  dedicated  per- 
sons and  realign  valuable  programs.  Now 
that  the  initial  shock  has  worn  off,  the 
issue  calls  all  of  us  to  an  appraisal  of  our 
priorities.  As  one  person  suggested,  "We 
need  a  new  spirit  of  dedication  to  our 
homework  to  make  amends  for  what  we 
have  allowed  to  happen."  Properly  flamed 
by  the  Spirit  we  can  do  that  and  more. 

If  one  word  describes  the  Cincinnati 
Conference,  for  me  it  would  have  to  be 
"creative."  Art  forms  displayed  in  Con- 
vention Center,  banner  making  by  the 
youth.  Brethren-authored  music  and  other 
expressions  of  worship,  singing  on  the 
Square  and  other  "outside  the  walls"  wit- 
nessing, SERRV  exhibits,  children's  choir 
handmade  stoles,  visual  Board,  BVS,  and 
Messenger  reports  all  emphasized  the 
creativity  alive  in  the  Brethren.  Hope- 
fully this  kind  of  creativeness  will  be 
kindled  across  the  entire  Brotherhood 
and,  as  a  result  of  4,575  persons  being 
flamed  by  the  Spirit,  will  be  the  carry- 
over to  Fresno  in  1973. 

In  conclusion,  I  refer  again  to  my 
incidental  research  on  Cincinnatus,  the 
namesake  of  Annual  Conference's  host 
city.  It  seems  that  following  the  Revolu- 
tionary War  a  group  of  people  organized 
into  a  Society  of  Cincinnatus.  The  So- 
ciety had  three  purposes:  (1)  to  promote 
fellowship  among  the  members;  (2)  to 
preserve  the  freedoms  of  all  people; 
and  (3)  to  aid  needy  members  and  their 
families.  Brethren  will  detect  a  familiar 
ring  in  these  purposes. 

Alas,  I  may  now  spoil  my  whole  anal- 
ogy. One  assessment  of  the  Society  of 
Cincinnatus  suggests  that  when  any  at- 
tempt is  made  to  evaluate  the  organi- 
zation, it  is  "impossible  to  distinguish  fact 
from  fiction." 

O  God,  may  the  words  of  our  accept- 
able motions  in  Cincinnati  become  an  in- 
tegral part  of  our  daily  actions  in  our 
home  communities  and  may  those  actions 
be  subject  to  your  infinite  wisdom. 
Whether  history  grants  us  a  memorable 
place  or  not,  let  there  be  no  question 
about  distinguishing  the  facts  from  fic- 
tion.   Let  there  be  no  fiction.  —  Elaine 

SOLLENBERGER 


August  1972   MESSENGER     27 


When  we  leave  Cincinnati: 
The  work  of  Pentecost 


When  the  tongues  of  flame  are  no  longer  visible, 
When  the  mighty  winds  of  the  air  conditioners  are  still, 
When  the  white  dove  has  been  packed  away  in  the  truck 

for  the  trip  back  to  Elgin, 
When  the  disciples  go  home. 
When  the  delegates  are  back  in  their  churches, 
The  work  of  Pentecost  begins: 

To  find  lost  persons, 

To  heal  the  broken  ones, 

To  feed  the  hungry,  even  when  some  call  him  the  enemy. 

To  stand  with  and  support  the  prisoner. 

To  help  people  who  are  suffering  because  of  flooded  waters 

and  to  be  with  and  help  people  who  hurt  because  of  falling  bombs. 

To  bring  peace  among  the  brothers  and  sisters. 

To  make  music  in  the  heart. 

—  Dean  Miller,  after  Howard  Thurman's  "The  Work  of  Christmas" 


28     MESSENGER   August  1972 


Gamble? 
^u  Bet  ^ur  Life! 


by  L.  John 
Weaver 


G 


ambling  is  the  largest  illegitimate  busi- 
ness in  the  United  States  today.   Ten 
years  ago  Estes  Kefauver,  then  chairman 
of  the  Senate  Crime  Investigating  Com- 
mittee, estimated  that  the  gross  amount 
bet  yearly  in  the  United  States  would  ex- 
ceed the  combined  profits  of  United 
States  Steel,  General  Motors,  General 
Electric,  and  the  top  one  hundred  man- 
ufacturing enterprises  of  the  nation. 

The  trend  now  is  to  "legitimize"  gam- 
bling, making  it  even  bigger  and  more 
pervasive,  with  governments  sharing  in 
the  take.   As  new  gains  in  power  and 
influence  have  been  made  by  gambling, 
in  all  too  many  instances  the  church  has 
remained  silent.   The  individual  Christian 
is  left  to  decide  alone  whether  to  par- 
ticipate in  this  growing  national  pastime. 

What  is  gambling? 

Is  it  gambling  for  a  young  person  to 
borrow  money  to  go  to  school  in  the 
hopes  that  he  will  make  it  up  eventually 
in  increased  satisfactions  and  earnings? 

Is  it  gambling  to  walk  down  the  street, 
or  even  live  life  itself? 

In  a  court  of  law,  gambling  is  defined 
as  having  three  necessary  elements:  (1)  a 
consideration  (such  as  money)  which  is 
given  for  the  right  to  participate:  (2)  a 
game  in  which  the  outcome  is  dependent 
largely  upon  chance;  and  (3)  a  prize  of 
some  value  which  is  paid  to  the  winner. 

Thus,  business  ventures,  insurance  pro- 
grams, even  marriage,  become  matters  of 
risk,  not  gambling. 

After  forty-five  years  of  research  in 
this  field,  Clyde  Brion  has  written  in  his 
book.    Something    for    Nothing:    "Gam- 
bling, and  I  mean  unquestionable  gam- 
bling such  as  betting  on  horse  or  dog 
races,  betting  on  the  outcome  of  sports 
events,  shooting  craps,  playing  slot  ma- 
chines, roulette,  twenty-one,  or  black 
jack,  keno  or  bingo,  buying  lottery  or 
raffle  tickets  or  numbers,  is  without  a 
doubt  the  most  potent  vice  cherished  by 

Throngs  queue  up  for  lottery  tickets 

in  New  York's  Grand  Central  Station  but 

also  in  small  towns  in  many  states 

August  1972   MESSENGER     29 


the  human  race.  ...  No  less  an  authority 
than  the  notorious  Harry  Gross  (now 
languishing  in  prison)  has  said  it  is  im- 
possible to  operate  a  bookmaking  estab- 
lishment or  gambling  house  without 
police  knowledge  and  consequent 
bribery." 

"With  each  passing  week,"  observes 
Newsweek,  "gambling  seems  to  take  on 
greater  significance  as  a  dominant  social, 
political,  and  economic  force  of  the 
1970s.  .  .  .  The  trend  can  be  attributed 
partly  to  the  general  permissiveness  of 
society;  like  alcohol,  marijuana,  and 
se.\ual  freedom,  the  institution  of  gam- 
bling is  steadily  losing  its  shock  value 
and  becoming  accepted  as  a  part  of 
modern  life." 

And  now  the  growing  number  of  state 
lotteries  makes  "legitimate"  gambling  as 
available  as  the  neighborhood  grocery. 
Recently  Pennsylvania  and  Massachusetts 
became  the  fifth  and  sixth  states  to  launch 
lotteries;  voters  in  Michigan  have  ap- 
proved a  constitutional  amendment  pav- 
ing the  way  for  a  lottery  there.   Other 
states  are  considering  similar  action. 

What  is  wrong  with  a  "little"  gambling 
at  the  supermarket  or  the  race  track? 
Consider  these  among  points  listed  in  a 
leaflet  circulated  with  our  congregational 
newsletter: 

1.   It  won't  stay  little.    Gambling  is 


Thejurells, 
from  Palmyra,  Pa., 
had  a  grand  week. 


like  a  drug.   It  is  habit-forming.   It  may 
start  little  but  it  ends  big. 

The  inner  workings  of  a  gambler's 
mind  is  described  by  Fedor  Dostoevski  in 
"The  Gambler,"  a  quotation  with  which 
Newsweek  opened  its  cover  report 
recently: 

"I  lost  everything  I  had  then  ...  I 
walked  out  of  the  casino,  and  suddenly 
discovered  that  I  still  had  one  gulden  in 
my  waistcoat  pocket.   Well,  that'll  pay 
for  my  dinner  at  least,  I  said  to  myself. 
But  after  I  had  taken  a  hundred  steps  or 
so.  I  changed  my  mind  and  went  back  to 
the  roulette  table  .  .  .  It's  true,  it  gives 
you  a  special  feeling  when  you  are  all 
alone  in  a  foreign  country,  not  knowing 
whether  you're  going  to  eat  that  day,  and 
gambling  your  very  last  guldens!" 

The  Gamblers  Anonymous  organiza- 
tion claims  there  are  ten  million  com- 
pulsive gamblers  who  need  help. 

2.  Any  gambling  is  part  of  all  gam- 
bling.  It's  wrong,  for  example,  to  steal 
$1,000  or  to  murder  ten  men.    Is  it  not 
equally  wrong  to  steal  only  $100  or  mur- 
der only  one  man?  It  is  estimated  that 

at  least  half  the  population  now  shares  in 
gambling. 

3.  Gambling  undermines  a  community. 
As  Thomas  Dewey  once  put  it,  gambling 
"has  brought  nothing  but  poverty,  crime, 
corruption,  demoralization  of  moral  and 


Stanley  Kuzniar, 

from  FarreU,  Pa^ 

had  a  grand  week. 


Fiftygrand!         ^  Fiftygiand! 

^k     v..nn<ng  tn«  top  dii«  Ln  ir>e  Pennsyf-  ^  i(Lt  V         %^ 


■Pie,  !e  just  one  of  ti'- 

inmng  m*  lop  oii«  In  \ne  Paonsyt- 
vmnia  Lottery  BV»ry  wB«k, 

\V\-J)  ticket  saiw  swrt^nc  over  7 
m:il.cr  naVobeenBUatogivoSKray 
■-.-  ..  ■'  T-'-.-^^-andcastprtlw 
SSO.OOO  St 


Mr.  Kumar,  aJen)  w«h  savsn  odwf  1M*T  (^  _   _    . 

trcmily  won  the  IM)  waflkty  proa  o(  SSa0O3  m  $»  P«»- 
sytvamsLotMry. 

A/«3  ihouMndi  mon  a«n  cash  piteanng^  <n*>  MO 
toKOOa 

Miaia  nore.  cvaiy  ««ak  IhomaiA  of  pao* 

pie  Bra  ouaBlywig  for  ma  Miaion  Oeaar  OraMig 

in  arvcn  Via  grar,4«8t  priia  ol  iHcai  ail  tM 

M  g<,an  away:  SSO,CX  a  y«ar  tor  SO  yaai^ 

$1,000.0001 

Eacn  aae*  tuara  a  na*  morwy  to  ba  oImh 

Bwar  and  n*a  peopla  tc  mn  a.  Yau  ^  ftt 

In  en  Hw  acson  ijaiplir  by  tMying  a  SDt  Ikart 

wtiaiatgr  you  aaa  iha  Of^cial  sraao  vd 

■riiia  Lottery  Kayatona. 

IMw  knows,  naM  *«4a  ewM  ba  a 
101  you. 


PmuyliAAiA 
Uttarr 


Its  a  chance  v^iuVt  gM  to  take. 

For  50  cents  you  are  in  the  running  for  the  big  money,  say  Pennsylvania  Lottery  ads 


ethical  standards  and  ultimately  a  lower 
standard  of  living  and  miser>'  for  all  the 
people." 

America  was  not  built  on  luck  or 
chance.   Dedicated  pioneers  toiled  long 
and  hard  to  clear  the  land  and  secure  a 
living  from  it,  to  build  their  homes  and 
rear  their  families  to  see  the  value  of 
honest  toil. 

Today  the  mad  scramble  on  the  part  of 
management  and  capital  for  ever  larger 
profits  is  matched  only  by  labor's  desire 
for  more  pay,  less  work  and  lower 
standards. 

The  moral  and  economic  leadership  of 
the  world  has  passed  from  us  as  one 
result.  We  have  become  another  Babylon, 
not  knowing  that  in  our  craving  for  idle- 
ness, luxury,  and  something  for  nothing 
the  kingdom  is  taken  from  us. 

Gambling  corrupts  ever>'thing  it 
touches.    Gambling,  a  social  and  ec- 
onomic leech,  inevitably  corrupts 
go\'ernment. 

A  few  years  ago  the  Senate  Crime 
Commission  reported  that  twenty  percent 
of  the  gamblers'  take  (one  dollar  in  five) 
is  used  as  a  fund  to  corrupt  public 
officials.   Gambling  supports  the  network 
of  evil  which  makes  communities  unsafe 
and  threatens  the  ruin  of  the  nation. 

4.    Gambling  destroys  the  gambler 
himself.    Christians  oppose  gambling  be- 
cause it  damages  personality.  The  New 
Testament,  especially  Luke  15,  teaches 
that  the  most  valuable  thing  in  the  world 
is  human  personality.   If  we  follow  Christ 
we  love  people  and  use  things.   The 
gambling  promoter  uses  people  because 
he  loves  money  and  things. 

The  phenomenal  success  of  gambling  is 
based  on  the  appeal  to  selfishness  both 
on  the  part  of  the  promoter  and  the 
patron.   The  patron  hopes  he  will  get  a 
lot  of  money  and  the  promoter  knows 
that  he  will  get  a  lot. 

Suppose  a  SlOO-a-week  clerk  who  has 
been  functioning  rather  normally  with  his 
income  were  to  win  $200  on  a  $2  bet.  He 
now  has  taken  $198  out  of  society  and 
has  put  little  or  nothing  back.   This  does 
something  to  him.   He  is  now  likely  to 
become  less  capable  of  functioning 
normally  at  his  old  job,  esp)ecially  if  he 
should  win  several  times. 

He  has  learned  what  seems  to  be  a 
shortcut.   Greed  enters  and  he  begins  to 
feel  that  he  was  a  fool  to  have  worked  so 


30      MESSENGER    .\ugust    1972 


hard  for  so  little  before.   Gambling  does 
something  vicious  to  a  person's  character. 

5.  Gambling  is  the  denial  of  steward- 
ship.   Christianity  is  a  giving  faith.   Jesus 
said,  "If  you  then,  who  are  evil,  know 
how  to  give  good  gifts  to  your  children, 
how  much  more  will  your  Father  who  is 
m  heaven  give  good  things  to  those  who 
ask  him?  So  whatever  you  wish  that  men 
would  do  to  you,  do  so  to  them;  for  this 
is  the  law  and  the  prophets"  ( Matt.  7:11- 
12).   How  different  from  this  is  the  lure 
of  getting  in  gambling? 

The  gambler  assumes  the  right  to  take 
out  of  society  more  than  he  puts  in.   This 
is  what  Ray  Sprigle  meant  when  he  said, 
"Gambling  is  an  easy  form  of  theft."   It 
is  a  violation  of  the  commandment:  Thou 
shall  not  steal. 

Gambling  is  based  on  greed.  Christ 
calls  us  to  love  and  care  for  others  and 
to  give  to  the  needy. 

I  believe  that  everything  we  have  is 
received  in  trust  from  God.    "The  earth 
is  the  Lord's  and  the  fullness  thereof." 
Gambling  is  a  waste  of  precious  re- 
sources.  The  fruits  of  gambling  are 
crime,  corruption,  wasted  fortunes, 
crippled  legitimate  business,  and  despair. 

6.  The  end  does  not  justify  the  means. 
Susanna  Wesley  wrote:  "Would  you 
judge  the  lawfulness  of  a  pleasure  take 
this  rule:  Whatever  weakens  your  reason, 
impairs  the  tenderness  of  your  con- 
science, obscures  your  sense  of  God,  or 
takes  away  the  relish  of  spiritual  things, 
whatever  increases  the  authority  of  your 
body  over  your  mind,  that  is  wrong!" 

Gambling  is  not  right  because  the 
"profits  go  for  a  good  cause."  Would  it 
be  right  to  rob  a  bank  if  I  gave  to  the 
Scouts?  Or  murder  a  man  as  long  as  I 
gave  the  body  to  medical  research? 

A  "little"  murder,  a  "little"  house- 
breaking, a  "little"  adultery,  or  a  "little" 
gambling  —  all  stand  condemned  for  one 
who  seeks  to  follow  Christ.   Regardless  of 
the  cause  for  which  the  profits  are  sup- 
posed to  go,  can  the  end  possibly  justify 
the  means  when  the  means  corrupts 
character? 

Let  us  see  gambling  for  what  it  is:  An 
evil  that  promotes  the  worst  and  often 
destroys  the  best. 

Why  not  gamble? 

Because  the  stakes  are  too  high  —  the 
health  of  the  community,  nation,  and 
one's  very  life.   And  that's  a  sure  bet.   D 


GRIT/nm  cEntliPaiaDEPcilnmaiiP^  nmcEaiSDnrPCB 


Although  It  is  several  months  since  Grace 
Clapper's  passing  on  March  14,  I  feel 
impelled  to  express  my  personal  praise 
to  God  for  what  she  meant  in  my  life  and 
to  mention  briefly  our  experiences  to- 
gether in  North  China. 

Grace  first  went  out  in  1917  and  left 
for  the  last  time  in  1943.   When  she  re- 
turned from  furlough  in  1938  I  accom- 
panied her  as  a  new  missionary.   Follow- 
ing a  school  year  of  language  study  in 
Peking  I  was  assigned  to  her  station  at 
Showyang,  Shansi  Province,  about  400 
miles  interior. 

On  returning  to  her  beloved  home  and 
work  Grace  greatly  missed  her  former 
colleague,  Minneva  Neher,  who  with 
Alvin  and  Mary  Harsh  had  disappeared 
from  Showyang  at  the  hands  of  the 
Japanese  military  the  previous  year  while 
Grace  was  gone.   There  were  continuing 
unpleasant  local  contacts  with  the  mil- 
itary, but  always  Grace's  practice  was  to 
"take  it  to  the  Lord  in  prayer."  We  lived 
together  there  for  a  year.    I  soon  learned 
that  prayer  was  a  very  important  part 
of  her  life,  and  by  her  example  and  her 
prayers  for  me  it  became  a  much  more 
important  part  of  my  life. 

After  13  Chinese  Christians  were  killed 
at  Liao  the  fall  of  1939  and  our  mission 
family  decided  it  was  time  to  evacuate 
to  Peking,  we  and  hundreds  of  other 
missionaries  in  North  China  faced  the 


question  of  further  evacuation  to  the 
States  in  view  of  increasing  political  ten- 
sions.  That  a  "skeleton  force"  should 
remain  became  the  conclusion  of  num- 
bers of  groups.   Grace  and  I  with  Minor 
Myers  became  the  "Brethren  skeleton." 

During  the  ensuing  three  years,  which 
included  the  summer  of  '43  in  an  intern- 
ment camp  and  then  the  long  repatriation 
voyage  home  that  fall,  Grace's  health  was 
not  good.    But  she  never  doubted  divine 
guidance  in  the  decision  to  stay  on  in 
China.   Nor  did  the  other  two  of  us. 

That  first  term  ended  my  close  associ- 
ation with  Grace,  but  through  nearly 
30  years  since  then  she  remained  a  stead- 
fast friend  and  an  inspiration  to  me  by 
letters,  in  the  sharing  of  prayer  concerns, 
and  through  very  occasional  visits.   That 
we  could  again  be  together  for  several 
weeks  last  fall  after  16  years  of  absence 
was  indeed  a  special  gift  of  God. 

One  person  described  Grace  as  having 
grit  in  extraordinary  measure  —  so  true 
in  view  of  her  health  problems  through 
the  years.   Much  could  be  said  in  her 
praise.   To  me  loyalty  to  Jesus  Christ  and 
steadfast  faith  are  high  on  the  list  and 
qualify  her  as  bearing  the  honored  name 
of  "Valiant  for  Truth."  We  can  be  cer- 
tain the  welcome  home  from  the  Lord 
Himself  included,  "Well  done,  thou  good 
and  faithful  servant  .  .  .  Enter  thou  into 
the  joy  of  thy  Lord." — Hazel  Rothrock 


Upon  leaving  for  furlough  in  1937,  Grace 
Clapper  is  bade  farewell  by  children  at 
Showyang,  China.   Months  later,  three  of 


her  Brethren  companions  at  the  Show- 
yang station  mysteriously  disappeared. 
Miss  Clapper  resumed  work  there  in  1 938 

August   1972     MESSENGER      31 


XWoDnmcEnn  dlnscEODwcBiPnmi^  ttDncBtinQScEnwcBS 


Aiivkiivard,  Maybe--  but 


Ruffle  the  perfect  manners  of  a 

frozen  heart, 
And  bid  it  to  be  awkward  and 
alive. 

—  W.  H.  Auden 
We  gathered  in  May,  the  time  of  unex- 
pected showers  and  the  surprise  of  hot 
days.  The  gifts  we  brought  to  each 
other  —  thirty  Church  of  the  Brethren 
women  at  a  Lemont,  Illinois,  retreat 
center,  and  twenty-seven  at  New 
Windsor,  Maryland  —  were  unexpectedly 
varied.  They  suggest  a  corporate  strength 
that  seems  far-reaching  in  its  significance 
for  all  women  in  the  Church  of  the 
Brethren. 

"The  purpose  of  these  events  is  two- 
fold," wrote  Parish  Ministries  Commis- 
sion Identity  Task  Group  member  Carl 
Zeiglcr  Jr.,  in  the  invitational  letter.   "To 
provide  a  major  opportunity  for  women 
to  engage  in  a  consciousness  raising  ex- 
perience —  to  touch  base  with  one  an- 
other; and  to  engage  in  strategizing  and 
learning  skills  as  preparation  for  creative 
involvement  in  church  and  society." 

Nelle  Morton,  professor  emeritus. 
Drew  University,  and  consultant  on 
women's  liberation  for  Church  Women 
United,  acted  as  enabler  for  both  groups, 
along  with  teams  of  Brethren  women, 
Mary  Cline  Detrick  and  Norma  Trax  in 
the  East;  Nancy  Peters  and  Carole  Zeigler 
in  the  Midwest.   The  design  —  flexible, 
with  a  reliance  on  the  theory  that  dis- 
closure evokes  disclosure  from  others. 
And  disclosure  there  was,  in  varied  and 
diffuse  ways,  as  we  struggled  with  the 
question,  "What  does  it  mean  to  be  a 
Christian  woman  in  the  70s'?" 

Getting   in  touch 

Our  first  task,  getting  in  touch  with  our 
own  stories  —  "her-story"  —  rapidly 
revealed  its  complexity.   At  first  wc 
carefully  defended  our  own  situations,  as 
though  the  woman  problem  were  far 
away  from  us:  We  talked  of  having  been 
liberated  for  years,  of  being  thankful  for 
husbands  who  let  us  do  anything  we  want 
or  who  help  with  household  tasks,  of 
working  for  bosses  who  don't  take  us  for 


Woman  awareness  event  at  New  Windsor:  Responding  to  feelings  on  all  different  levels 


granted,  of  not  having  experienced  dis- 
crimination.   Wc  resisted  feeling  in  favor 
of  intellcctualizing,  speaking  apologeti- 
cally of  small  resentments,  as  if  they 
might  really  have  occurred  in  our 
imaginations. 

But  in  the  process,  the  small  resent- 
ments began  crystallizing  into  several 
larger  ones:  our  common  feelings  of  frus- 
tration, guilt,  and  inadequacy.   Such  bar- 
riers as  age  and  marital  status,  and  our 
defenses  of  satisfaction  with  ourselves  as 
women  and  as  persons  began  sliding  away 
as  we  shared  feelings,  often  choked  and 
awkwardly. 

Frustration  ...  at  not  being  able  to  get 
credit  cards  in  our  own  names  ...  at 
being  discouraged  by  well-meaning 
counselors  from  careers  in  engineering  or 
medicine.  .  .  .   Guilt  .  .  .  because,  though 
we  know  our  families  can  take  care  of 
themselves,  we  came  to  this  event  without 
stocking  the  freezer  .  .  .  because  the 
anger  we  discover  deep  in  ourselves  as 
women  appears  to  damage  some  relation- 


ships. .  .  .   Agony  ...  in  discovering  that 
perhaps  the  relationship,  and  not  the 
woman,  is  unhealthy.  .  .  .    Pain  ...  at 
hearing  from  media,  from  the  church, 
from  the  schools,  from  women  themselves 
the  message  that  our  womanhood  limits 
our  possibilities  as  human  persons. 

We  talked  of  cultural  institutions  and 
systems  like  the  church  which  have 
reinforced  the  idea  that  such  expressions 
by  women  of  negative  emotions  are  in- 
appropriate.  Asked  when  we  first  realized 
we  were  women,  our  responses  were 
baffled  ones:  "Oh,  I  can't  remember  any 
specific  time";  "I've  never  given  that 
much  thought."   Our  socially  accepted 
roles  of  nurturer,  comforter,  helper,  and 
sustainer  of  the  species  have  left  little 
room  for  thinking  about  ourselves  as 
persons  with  special  identities.  Those 
same  roles  have  called  us  to  find  our 
identity  only  in  relation  to  someone  else; 
they  have  caused  us  to  distrust  one  an- 
other as  competitors  for  the  approval 
of  the  men  from  whom  we  have  drawn 


MESSENGER    .August   1972 


our  identity.    Some  theologians  even 
maintain  that  woman  cannot  receive  sal- 
vation except  by  man,  taking  their  cue 
from  Paul,  who  wrote  to  Timothy  that 
"it  was  the  woman  who  .  .  .  fell  into  sin. 
Yet  she  will  be  saved  through  mother- 
hood" (1  Tim.  13-14,  NEB). 

On  all  different  levels  women  at  the 
Lemont  and  New  Windsor  awareness 
events  began  responding  to  feelings  and 
trying  out  ways  of  dealing  with  those 
feelings.   'T  feel  weepy  all  over,"  one 
woman  said  as  she  touched  her  thighs,  her 
wrists,  her  throat.   "But  I  don't  know 
where  to  weep." 

Another  laughed  nervously,  admitting 
that  laughter  concealed  frustration  and 
anger  she  could  handle  in  no  other  way. 
Great  cries  choked  in  the  throats  of 
others,  and  tears  came  very  hot. 

For  some  of  the  women  these  feelings 
were  so  subterranean  that,  as  intensively 
introspective  as  each  weekend  became, 
they  could  not  be  touched.   For  these 
women,  resistance  seemed  a  defense 
against  pain  they  could  not  confront. 

Throughout  it  all  we  had  no  one  but 
ourselves  on  whom  to  rely:  no  authorities 
telling  us  how  to  feel,  no  theologians 
instructing  us  in  the  language  of  the- 
ologizing; we  had  only  each  other.   Some- 
times we  struggled  awkwardly  with  group 
process:  sometimes  we  failed  to  deal 
thoroughly  with  a  woman's  very  real 
feelings:  sometimes  we  avoided  the 
deepest  and  most  painful  centers  of  our 
being  for  easier  revelations.   But  these 
were  shared  experiences  in  which  each  of 
us  had  some  investment.   We  were 
startled,  and  then  exhilarated,  to  discover 
that  each  of  us  was  becoming  truly  a 
sister  to  the  others. 

I  wish  I  knew  how  it  would 
feel  to  be  free 

In  the  learning  of  our  stories,  we 
became  conscious  of  where  we  feel  the 
"crunch"  of  the  woman  problem. 

Some  of  the  women  expressed  deep 
frustration  in  being  unable  to  find  ade- 
quate child  care  so  that  they  might 
participate  more  freely  in  decision  mak- 
ing positions,  in  fulfilling  jobs,  or  in  self- 
enrichment.   Theirs  is  the  frustration  of 
women  whom  society  has  taught  to  feel 
guilty  if  they  dare  question  the  unex- 
amined assumption  that  ultimate  re- 
sponsibility for  rearing  children  lies  with 
Mother. 


Others  described  how  male  leaders  in 
their  congregations  rationalize  theologi- 
cally their  reluctance  to  permit  women  to 
serve  the  Eucharist.  These  women  would 
want  to  be  free  to  consider  themselves  as 
members  of  the  priesthood  of  all 
believers. 

Some  of  the  women  felt  the  crunch  in 
the  male  orientation  of  language:  con- 
sider brotherhood  of  man,  Christ  came 
that  all  men  might  be  free,  faith  of  our 
fathers.    Brotherhood  means  sisterhood? 
Man  means  woman?   Father  means 
mother?  Some  insist  so.  But  these  wom- 
en know  the  pain  of  feeling  excluded  by 
such  terms.    The  ridicule  we  have  ex- 
perienced in  challenging  the  use  of  these 
phrases  led  Nelle  to  write,  "There  is  no 
longer  doubt  in  the  minds  of  liberated 
women  that  the  common  speech  of  the 
American  people  presents  an  image  of 
male  control  in  pulpit,  politics,  education, 
industry,  and  family." 

As  we  shared  in  this  way,  it  was  easy 
to  take  one  another  seriously,  and  there- 
fore to  affirm  one  another  as  persons. 

Not  everyone  had  reached  the  same 
level  of  awareness.   No  matter:  the  week- 
ends were  times  to  listen  to  all  our 
sisters,  from  whatever  place  they  spoke. 

Clusters  of  women  continued  talking 
long  into  the  night. 

We  learned  that  we  could  play  to- 
gether, and  we  explored  our  sense  of 
humor. 

All  of  this  led  to  our  dealing  with 
specific  issues  within  the  Church  of  the 
Brethren.    Strategies  included  a  request 
for  free  child  care  at  Annual  Conference, 
plans  for  a  from-the-floor  contribution  to 
the  General  Board  report  in  Cincinnati, 
and  the  resolve  of  Mid-Atlantic  District 
women  to  come  together  soon  in  a  similar 
kind  of  experience. 

Most  profound,  though,  were  the  evi- 
dences of  personal  growth  that  the  two 
weekend  events  engendered.   Some  wom- 
en spoke  of  new  strength  they  did  not 
know  they  could  possess.  Others  left 
thoughtful.    Some  expressed  feelings  of 
frustration  and  anger  more  intensely  at 
the  end  than  when  they  had  arrived  — 
for  those  women,  "back  home"  would  not 
be  easy.   In  some  way,  each  of  us  had 
gotten  in  touch  with  some  unexplored 
parts  of  ourselves  —  awkwardly,  perhaps, 
and  hesitantly,  but  with  every  expectation 
of  finding  new  life  there.  —  Linda 
Beher 


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LETTERS/ continued  from   I 


holm's  hymn.  "Great  Is  Thy  Faithfulness," 
and  many,  many  more? 

As  for  the  author's  comment  on  the  mor- 
bid emphasis  that  "Jesus  Loves  Me"  places 
on  death  and  dying  for  a  child,  I  doubt  if 
children  have  even  thought  of  this  when 
they  sing  it.  They're  thinking  of  the  love 
emphasis.  I  don't  regard  the  phrase,  "If  I 
love  him  when  I  die,  he  will  take  me  home 
on  high,"  as  morbid  but  as  a  blessed  promise 
for  children  and  adults  as  well.  It  is  the 
same  as  if  a  minister  would  preach  on  the 
biblical  text,  "Be  thou  faithful  until  death, 
and  I  will  give  thee  a  crown  of  life."  Why 
not  speak  of  death?  We  all  have  to  face 
it.  And  the  blood'?  Is  this  not  the  life? 
Jesus  said.  "Unless  you  eat  the  flesh  of 
the  Son  of  Man  and  drink  his  blood,  you 
have  no  life  in  you"  (John  6:53).  Should 
I  get  so  sophisticated  that  I  can't  mention 
in  song  blood,  death,  or  the  cross? 

May  I  suggest  a  most  profitable  devotion- 
al time  for  a  year?  Read  the  hymnal 
through.  Read  at  least  one  hymn  each  day. 
I  found  it  to  be  most  revealing  and  helpful. 
The  majesty  and  strength  of  the  poetry  gave 
me  a  new  appreciation  of  what  I'd  been 
singing  all  along.  In  my  mind,  what  is 
needed  as  much  as  new  forms  of  celebration 
in  worship  are  order,  dignity,  a  real  sense 
of  the  presence  of  God.  and  less  careless- 
ness of  preparation  and  "sloppiness"  in  per- 
formance. 

L.  Byron  Miller 
Akron.  Ohio 

THE    IMPERATIVE    Of    CHOICE 

The  article  by  Dale  Aukerman  on  "War 
and  Abortion"  (June  1)  makes  three  basic 
errors  (I  usually  make  more):  (  1  )  no  force 
in  religion;  (2)  the  moment  of  life;  (3)  the 
parity  of  the  involved. 

1.  For  me  the  key  issue  is  this  one:  The 
Brethren  from  the  beginning  have  shunned 
creeds  and  rigid  statements  because  of  ac- 
ceptance of  the  God-given  responsibility  (not 
freedom)  of  every  individual  to  make  his 
own  choice  (and  bear  the  consequences  — 
pleasant  or  unpleasant).  God  holds  me 
responsible  for  my  witness  in  the  community 
—  not  for  the  other  person's  choices.  We 
cannot  legislate  morality  without  being  in 
danger  of  playing  God.  We  do  have  a  re- 
sponsibility to  express  our  concerns  but  not 
to  legislate  our  moral  concepts;  laws  are  nec- 
essary to  clarify  logistics,  like  traffic  regula- 
tions. 

The  concepts  of  "Jesus  is  sufficient"  vs. 
"the  lesser  of  two  evils"  as  guidelines  in 
decision  making  are  very  relative,  not  ad- 
solute  as  Dale  implies  the  first  to  be.  Harold 
Martin  in  a  recent  pamphlet  on  abortion 
acknowledges  there  is  a  time  when  it  is  all 
right  to  kill  —  if  it  is  a  nonuterine  or  similar 
pregnancy.    Whether  the  choice  is  to  carry 


the  pregnancy  or  have  an  abortion,  "Jesus 
is  sufficient"  for  the  needs  of  the  individual 
(this  is  absolute). 

2.  The  assertion  in  the  paper  that  "the 
Bible  teaches  us  that  human  life  is  a  sacred 
gift  of  God"  is  good;  but  no  mention  is 
made  to  when  life  actually  begins  (the  as- 
sumption for  Dale  is  that  life  begins  at 
conception).  But  there  has  been  no  clear 
statement  at  any  time  in  history  as  to  the 
beginning  moment  of  "sacred  life."  There 
are  those  who  feel  that  every  "ripe  egg" 
should  be  fertilized;  others  would  wait  to 
see  if  the  newborn  life  is  physically  all  right 
(both  points  very  extreme  —  there  are  many 
points  between).  This  humanness  —  does 
God  have  a  "storehouse  of  souls"  from 
which  one  is  placed  in  each  baby  at  birth  or 
at  conception,  or  does  each  egg  within  the 
ovary  (all  30  to  50.000)  contain  a  soul,  or 
each   male  sperm? 

3.  In  war.  we  are  talking  about  settling 
differences  between  adults;  in  abortion,  one 
party  has  no  developed  "rational  choice" 
ability  (can't  communicate);  there  is  no 
parity  here  at  all.  In  a  life  or  death  opera- 
tion, consent  is  secured  from  the  parents 
for  minors.  The  point  is  well  made  by  Dale 
IhaS  too  often  we  do  argue  against  ourselves 
in  support  of  our  wishes  and  try  to  make 
it  appear  to  be  God's  will  we  are  defending. 

There  is  no  easy  answer.  Basically  I  favor 
the  committee's  work,  not  to  endorse  abor- 
tion but  neither  to  condemn  those  who  use 
it  —  God  has  given  us  the  right  to  choose. 
Do  we  know  more  than  God  in  attempting 
to  take  away  that  right? 

Philip  Zinn 
Oneonta,    Ala. 

SPIRITUAL,   SPIRITED 

I  have  read  and  reread  your  June  15  edi- 
torial, "On  Becoming  a  Spirited  People." 
It  is  very  interesting  and  has  much  food  for 
thought. 

Do  we  all  long  for  something  permanent? 
■V'es  and  no.  .  .  .  Many  of  us  in  the  church 
—  Brethren  and  others  —  are  looking  for 
the  new  and  different  —  a  change.  Yes.  we 
want  something  spirited:  the  dash,  the  spec- 
tacular, the  exciting,  an  outward  demonstra- 
tion, something  physical  to  be  seen.  Do  we 
want  this  more  than  the  deep  silence  of 
the  inner  soul  and  spirit  of  the  heart  centered 
in  God?  .  .  . 

The  various  concerns  of  Annual  Confer- 
ence which  the  editorial  mentioned  were 
lifted  up  in  prayer  by  various  Bible  study 
groups  of  us  Brethren  at  La  Verne.  We 
prayed  there  would  be  appeals  for  peace, 
plans  for  evangelism,  bids  for  work  with 
minority  groups,  and  struggles  for  libera- 
tion. But  more  important  than  all  of  those 
things  are  our  spiritual  lives.  .  .  . 

My  prayer  was  and  is  that  the  Holy  Spirit 


may  make  of  us  not  a  spirited  Conference, 
a  spirited  church,  a  spirited  people,  but  rath- 
er that  we  may  be  a  spiritual  Conference,  a 
spiritual  church,  and  a  spiritual  people. 

Bertha  Kimmel 
La  Verne.  Calif. 

NO  TO  AMNESTY 

In  the  April  15  Messenger  you  asked  for 
an  opinion  poll  regarding  amnesty.  .  .  . 

There  should  be  no  amnesty  for  any  crim- 
inal who  commits  a  crime  against  his  or  her 
country. 

Especially  should  this  be  true  where  the 
crime  was  premeditated  as  in  the  case  of 
draft-dodgers  and   deserters. 

Also,  the  people  who  aid  and  abet  the 
criminal  are  equally  guilty  of  treason  against 
the  government  and  should  be  treated  as 
such.  .  .  . 

Victor  H.  Stevens 
Myrtle  Point.  Ore. 

EDUCATE   FOR   SURVIVAL 

Our  churches  could  spend  less  time  worry- 
ing about  the  poor  (Appalachia.  May  15) 
and  spend  more  time  and  thought  on  how- 
to  educate  people  in  the  art  of  survival  so 
that  they  need  not  be  on  relief.  Let  the 
state  take  care  of  the  needy. 

William  R.  Sullivan 
Vale.  Ore. 

CHURCH   AS   USUAL 

Churches  throughout  our  land  ought  to 
be  draped  in  black  as  a  symbol  of  mourning 
for  what  we  have  been  told  our  nation 
has  to  do  to  preserve  its  "honor."  Could 
it  be  that  with  our  stepped-up  methodical 
bombing  once  again  a  United  States  Presi- 
dent has  decreed  another  Hiroshima,  only 
this  lime  in  slow  motion?  And  we  may 
end  up  wiping  a  whole  country  off  the  face 
of  the  earth  —  a  country  smaller  than  the 
state  of  New  Jersey  and  one  that  never  did 
anything  to  us. 

It  is  a  horrible  realization  that  in  .America 
we  are  seemingly  at  the  same  point  that 
many  German  churchgoers  were  in  the  time 
of  Hitler.  Church  "goes  on  as  usual"  and 
there  is  not  a  word  about  Vietnam  in  our 
sanctuaries  while  the  bombs  fall  and  the 
screams  go  on  too  far  away  for  us  to  hear. 

How  God's  heart  must  be  broken  to  see 
us,  who  call  ourselves  bv  his  name,  "pass 
by  on  the  other  side"  while  our  military 
leaders  methodically  go  about  destroying  his 
creation.  By  the  silence  in  our  churches  we 
give  consent  and  crucify  him  anew.  And 
hauntingly  his  words  ring  down  through 
the  corridors  of  time  "Inasmuch  as  ye  did 
it  unto  one  of  the  least  of  these  my  brothers. 
ye  did  it  unto  me." 

Dorothy  F.  Shoemaker 
Oaks,  Pa. 


34      MESSENGER    ."Vugust    1972 


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A  DIVISION  OF  THE  BRFTHREN  PRESS    14Fi1  Dundee  Ave..  Elain.  III.  60120 


The  Illusion  of  Something  for  IVothing 


When  Michigan  voters  overwhelmingly  voted  in 
May  to  kill  a  137-year-old  constitutional  ban  on 
lotteries  the  Detroit  Free  Press  observed  that 
"surprisingly,  churches  and  religious  groups  have 
remained  officially  quiet  on  what  used  to  be  one 
of  the  issues  that  churches  —  particularly  Protes- 
tant churches  —  considered  a  clear  sin." 

After  surveying  several  denominations  and 
ecumenical  groups.  Free  Press  religion  writer 
Hiley  H.  Ward  said  little  organized  opposition 
was  to  be  found.  For  example,  the  Michigan 
Council  of  Churches,  which  the  Free  Press  said 
"condemned  all  forms  of  gambling  as  late  as 
December  1970  .  .  .  ignored  the  current  lottery 
proposal."  A  mission  executive  in  Detroit  com- 
mented that  in  his  board  "everybody  seemed  to 
come  out  with  some  ambivalence.  Thumbs  are 
still  down  on  gambling,"  he  added,  "but  not  as 
much  as  before." 

John  D.  Tomlonson,  Church  of  the  Brethren 
district  executive  in  Michigan,  contrasted  the  sit- 
uation to  15  years  ago  when  religious  leaders 
took  concerted  action  against  the  legalizing  of 
bingo.  Now,  he  said,  churches  are  so  busy  coping 
with  their  own  problems  that  they  have  drawn 
away  from  wider  concerns. 

Another  factor,  said  Mr.  Tomlonson,  was  that 
proponents  of  the  lottery  in  Michigan  remained 
obscure.  "There  was  no  one  to  fight  against,"  he 
explained,  "and  the  churches  aren't  in  the  habit 
of  going  out  to  start  battles."  He  said  that  when 
opposition  was  evolved,  such  as  the  newspaper  ad 
sponsored  by  the  Committee  on  Lottery  Informa- 
tion and  Prevention  (CLIP)  which  Brethren  and 
other  churches  supported,  much  of  it  was  too  late 
to  be  effective. 

The  Michigan  experience  is  not  unique.  In 
Palmyra,  Pa.,  Brethren  pastor  Donald  W.  Rum- 
mel  revealed  that  the  churches  there  were  quite 
exercised  about  pornography  at  the  local  news- 
stand. As  council  of  churches  president,  he  called 
on  the  dealer  to  express  concern  over  the  quality 


of  materials.  Curiously.  Mr.  Ruimnel  said,  not 
a  voice  had  been  heard  from  the  churches  object- 
ing to  the  same  news  dealer's  sale  of  tickets  for 
the  state  lottery. 

In  Northern  Ohio,  the  executive  committee  of 
the  district  board  in  April  issued  a  statement  to 
the  press  and  to  the  churches  opposing  the  lottery 
proposal  yet  to  be  voted  in  that  state.  In  the  re- 
lease Gordon  W.  Bucher,  executive  secretary,  ap- 
pealed to  Ohioans  to  rely  on  taxation,  not  gam- 
bling, to  finance  state  operations. 

The  Northern  Ohio  statement  opposing  the 
lottery  quoted  from  the  1966  Annual  Conference 
paper  on  ethics: 

.  .  .  The  hope  to  gain  something  for  nothing 
is  a  flight  from  reality,  so  much  so  that  for 
many  persons  gambling  is  habitual  and  uncon- 
trollable. Life  before  God  is  not  an  unrealistic 
hope  for  a  lucky  break,  but  is  a  way  of  facing 
the  future  in  the  confidence  that  Jesus  Christ  dis- 
closes God's  steadfast  love  and  care  for  man.  The 
risks  it  runs  are  those  of  faith  undertaken  in 
loving  concern  for  one's  fellowman  and  the  sur- 
prises it  expects  are  not  those  of  chance  but  the 
free  operation  of  God's  grace.  The  Spirit  of 
Christ  is  that  of  charity,  sacrifice,  and  self-giving 
rather  than  of  gaming  in  order  to  gain  the  prop- 
erty of  the  neighbor,  no  matter  how  worthy  the 
use  to  which  the  gain  is  put. 


Mf  we  Brethren  believe  that  in  1972  as  ap- 
parently we  did  in  1966.  we  need  speak  up.  for 
legalized  gambling  is  fast  being  built  into  the 
framework  of  American  life.  Scarcely  is  there  a 
legislature  not  faced  with  bills  proposing  off- 
track  betting  or  other  gambling  schemes  intended 
to  boost  revenue  and  ease  the  chronic  financial 
woes  of  government. 

But,  as  L.  John  Weaver  writes  in  this  issue, 
gambling  is  not  something  for  nothing;  it  ex- 
ploits human  weakness  to  exact  a  toll  that  socially 
and  morally  is  untenable.  A  nation  of  gambling 
addicts  we  can  do  without.  —  h.e.r. 


36     MESSENGER    -August  1972 


FUND  FOR  THE  AMERICAS 

IN  THE  UNITED  STATES- . 
Coming  to  grips        ^ 

with  racism  in 
our  fractured 

society...  , 


1          FOR  THE  FUND  FOR  THE  AMERICAS  IN  THE  UNITED  STATES 

1                                                                        1451    Dundee   Avenue,   Elgin,    Illinois   60120       '^^ 
1     Amount  \  IW 

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IHImt)] 


NEW 

A  collection  of  prayers 
by   R.    H.   Miller 

HUNGER  OF  THE  HEART 

Can  a  prayer  from  the  pulpit  serve  equally  well  as  a  prayer  to  "pray  in  person"? 
The  answer  is  yes  if  written  prayers,  like  the  ninety-eight  collected  in  this  volume, 
grow  out  of  experiences  shared  alike  by  pastor  and  congregation.  But  their  value 
for  personal  and  family  use  is  even  more  assured  if  they  speak  directly  to  what 
Dr.  Robert  H.  Miller  calls  "the  hunger  of  the  heart,"  a  hunger  for  God  that  cannot 
be  satisfied  by  attempts  "to  live  as  though  we  were  suflRcient  in  ourselves." 
Observing  that  many  persons  pray  who  are  not  aware  that  they  pray,  he  notes 
that  "all  love  is  of  God.  When  we  pray  we  reach  out  with  love  by  way  of  God, 
the  source  of  all  pure  and  holy  love,  to  those  both  near  and  far,  for  whom  God  has 
given   us  to  care." 

A  generation  of  college  students  learned  to  know  and  love  Dr.  Miller  as  a  teacher 
of  Bible  and  religion.  Then  several  congregations  discovered  his  gifts  as  pastor 
and  preacher.  Now  it  is  possible  for  many  more  Brethren  to  be  instructed  and 
guided  by  him  as  they  add  this  volume  to  their  devotional  library.  It  will  be  a 
treasure  and  resource  for  many  years  to  come.    96  pages.    $2.95  paper. 

Postage:   20c  first  dollar;  5c  each   additional   dollar 

O 


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The  Brethren  Press,  1451  Dundee  Ave.,  Elgin,  III.  60120 


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On  Rebuilding  Bangladesh.    A  new  nation  is  born.    But  attending 
its  advent  were  bloodslied  and  violence  the  scope  of  a  massacre.    Here 
are  three  perspectives  on  what  newly  free  Bengalis  face  as  they 
rebuild  their  nation.   Syed  Ally,  Elgin,  Illinois,  reports  on  "The 
Plunder  of  the  Bengalis."  Leon  Howell,  churchman/correspondent 
in  the  Far  East,  describes  "The  Battle  to  Sustain  Life."   A  third 
section  notes  the  global  response  of  churches,  including  the  Church 
of  the  Brethren 

The  Spirit  and  the  Spirits  of  the  Brethren.    In  his  address  to 
Annual  Conference  the  1972  moderator  characterized  the  Church  of 
the  Brethren  with  seven  "spirits."    by  Dale  W.  Brown 


^^     Who  Speaks,  Listens,  Decides  on  Brethren  Ministries?  The 

m  answer  is  everyone  —  until  cuts  in  program  must  be  made  to  stay 
within  budget,  according  to  the  General  Secretary  of  the  denomination. 
S.  Loren  Bowman 


67th  Class   Names  Its  Gifts.    Twenty-four  graduates  of  Bethany 
Theological  Seminary  participated  in  the  naming  of  the  gifts, 
a  ceremony  that  may  become  a  tradition 

Tooling  Up  for  Today's  Generation.    In  the  first  appearance  of 
a  new  column.  "Resources,"  materials  for  youth  ministries  receive 
the  spotlight 


In  Touch  profiles  Barnard  Taylor.  May  Aiiread  Baker,  and  Garland  Miller 
(2).  .  .  .    Outlook  reports  the  calling  of  a  doctor  to  Nigeria,  notes  the 
death  of  Athenagoras  1,  and  introduces  the  new  president  of  McPherson 
College,  a  flood  worker,  and  a  new  district  executive  (beginning  on  4).  .  .  . 
Look  also  for  a  column  on  pastoral  placements  (16),  and  an  editorial 
that  poses  "Questions  to  the  General  Board"  (24). 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Ronald    E.    Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.   Morse  /  Features 

ASSISTANT  EDITOR 

Linda   K,   Beher 

EXECUTIVE   EDITOR 

Richard   N.  Miller 


VOL.    121,   NO.    15         SEPTEMBER    1,   1972 


CREDITS:  Cover,  1.  9,  II  Religious  News 
Service:  2  (left)  Juniat.i  College  photo: 
(right)  Howard  E.  Rover:  ,1  Patrici.i  M. 
Churchman:  3.  12-13  Edward  J.  Buzinski: 
21  couriesv  of  Bethany  Theological  Sem- 
inary: 22  from  Youth  Ministries  Resource 
Notebook 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  .\ug.  20.  1918.  under  ,\ct  of 
Congress  of  Oct.  17.  1917.    Filing  dale.  Oct.  I. 

1971.  Messenger  is  a  member  of  the  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Scr\'ice  and  Eciunenical  Press 
Service,  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Revised  Standard 
Version, 

Subscription  rates:  S4,20  per  year  for  indi- 
vidual subscriptions:  $3,60  per  year  for  church 
group  plan:  S3, 00  per  vear  for  ever\'  home 
plan:  life  subscription,  $60;  husband  and 
wife,  $75.  If  vou  move  clip  old  address 
from  Messenger  and  send  with  new  address. 
.Mlow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  published  twice  monthly  by 
(he  General  Services  Commission. 
Church  of  the  Brethren  General 
Board.  1451  Dimdee  .\\'e..  Elgin. 
111.  60120.  Second-class  postage 
paid    at   Elgin.    111..  Sept.    1,    1972.     Copvright 

1972.  Church  of  the  Brethren  General  Board. 


Iioill     iMtA: 

i 


MOVED   BY  THE   RIGHT  SPIRIT 

Let's  balance  all  our  budgets.  Throw  out 
all  our  preconceived  notions  that  the  world 
knows  how  to  run  a  business  and  start  letting 
God  run  it.  We  might  set  our  world  afire 
along  with  our  spirits  if  we  really  turn  our 
faith  loose  and  beheve  what  Christ  told  his 
disciples.  Let's  cast  our  bread  on  the  waters, 
purify  them  and  our  world,  and  begin  to 
breathe  the  clean  breath  from  heaven  each 
day! 

If  one  man  or  woman  is  healed  from  what 
he  or  she  knows  is  wrong  with  him  or  her 
or  it,  then  if  it  is  well-healed  or  well-heeled. 
as  one  might  say.  some  of  the  filthy  lucre 
is  going  to  be  tossed  in  the  direction  of  the 
publishing  house  to  cover  the  costs  just  out 
of  natural  gratitude  for  favors  received  from 
God. 

People  may  start  believing  that  Messen- 
ger has  a  healing  spirit  uithin  it  which  can 
heal  them  too.  and  the  subscription  costs 
will  begin  to  be  borne  as  a  substitute  for 
the  medical  cost  that  would  otherwise  have 
had  to  be  borne.  Pure  gratitude  has  power- 
ful motivating  impact,  and  we  haven't  been 
making  use  of  it. 

Having  seen  how  the  fires  of  the  Spirit 
(the  Holy  Spirit)  can  really  be  stirred  when 
people  moved  by  the  right  spirit  get  together 
as  they  did  in  the  arts  festival  of  the  District 
of  Illinois  and  Wisconsin  May  21-23.  I  have 
a  renewed  confidence  in  the  capacity  of  the 
Church  of  the  Brethren  to  move  mountains 
—  the  mountains  of  despair,  the  mountains 
of  fear,  the  mountains  of  misery  with  which 
the  people  of  the  world  are  burdened  down. 
Let  us  at  least  cast  off  these  burdens  of 
the  spirit  and  let  our  spirits  burn  with  the 
hot  flame  of  inspiration  from  heaven! 

Clifford  J.  Bingham 
Lombard,  III. 

COMMON   OWNERSHIP 

Wayne  F.  Geisert  (April  15)  suggests  that 
"major  investments  must  continue  to  be 
made  both  publicly  and  privately  if  the  level 
of  life  for  any  large  portion  of  the  world's 
people  is  to  reach  a  reasonable  level."  By 
our  personal  decisions  and  democratic  politi- 
cal activities  we  can  influence  those  invest- 
ments to  be  made  where  they  will  really 
help  rather  than  exploit,  possibly  reversing 
the  trend  that  brought  us  to  the  present 
situation:  the  United  States  comprising  six 
fiercent  of  the  world's  population,  yet  con- 
suming over  fifty  percent  of  the  natural 
resources.  We  treat  our  own  people  a  little 
better:  the  top  five  percent  received  nineteen 
percent  of  the  national  income. 

Mr.  Geisert  revealed  a  basic  flaw  in  our 
economy  by  stating  correctly  that  "a  grow- 
ing GNP  must  be  a  part  of  the  American 
picture    if  the   unemployed   are   to   be   em- 


m 


©Olio 


ployed.  .  .  ."  If  we  could  find  ways  to  change 
our  economy  in  the  way  that  Jesus  looked 
at  life  we  might  say.  seel;  first  the  welfare 
of  people  and  all  these  things  will  be  added. 
That  will  probably  mean  increased  practice 
of  common  ownership,  direct  and  indirect, 
in  familiar  successful  forms  and  in  forms 
yet  to  be  discovered.  By  indirect  is  meant 
labor  unions  and  legislation  as  examples  of 
institutions  that  encourage  owners  to  treat 
their  workers  as  if  they  were  share  owners. 
Cooperatives  and  community  water  systems 
are  familiar  direct  forms. 

Common  ownership  tends  to  prevent  pov- 
erty by  keeping  wages,  prices,  and  reserves 
in  balance  so  workers  can  buy  the  products 
of  industry.  A  growing  GNP  may  result. 
When  workers  share  in  the  ownership  of 
the  machines  they  have  helped  to  purchase, 
they  will  tend  to  add  only  those  needed  to 
increase  production  or  reduce  drudgery  rath- 
er than  to  replace  men,  thus  preventing 
unemployment. 

With  production  only  to  satisfy  normal 
needs,  not  overstimulated  by  high-pressure 
advertising,  natural  resources  will  be  con- 
served. A  high  level  of  purchasing  power 
with  its  built-in  markets  should  decrease  the 
pressure  to  seek  foreign  markets  followed 
by  "gunboat  diplomacy."  It  seems  that  pub- 
lic foreign  investments  should  be  more  apt 
to  be  made  to  really  help  undeveloped  coun- 
tries rather  than  to  exploit  them,  encouraging 
peace.  The  trick  is  to  elect  leaders  who 
will  take  us  in  that  direction. 

If  we  seek  first  a  growing  GNP,  the  tend- 
ency, as  Michael  Harrington  says,  is  to 
prime  the  economy  by  increasing  the  living 
standards  of  the  rich.  Keith  Murray  summed 
it  up  in  The  Liberal  Democrat:  "How  long 
can  we  chase  our  tail  in  an  endless  spiral 
of  growthmanship,  producing  further  ex- 
cesses of  unneeded  goods  and  using  up  a 
grotesque  share  of  the  world's  resources. 
in  order  to  give  a  forced-draft  infusion  to 
the  economy?" 

George  Heitsman 
Tucson,  Ariz. 

CHARISMA    FREE   AND    LOUD 

We  have  had  another  fine  Conference, 
though  much  too  short  to  cover  properly 
everything  that  needs  to  be  handled. 

As  to  the  charismatic  service  Friday  night, 
that  was  about  the  noisiest  Brethren  meet- 
ing I  ever  attended.  It  was  more  like  a  Sal- 
vation Army  meeting,  which  is  very  good 
indeed. 

I  was  a  bit  surprised  that  some  would 
call  it  charismatic  and  not  seem  to  know 
what  the  word  means.  I  wrote  charisma 
in  Greek  for  several  persons  and  told  them 
that  it  means  gift  or  free  gift  or  perhaps 
more  correctly  gift  of  grace.    The  only  way 


to  pay  for  a  gift  of  grace  is  to  accept  and 
use  it  gracefully,  or  better,  to  let  God's 
gifts  of  grace  use  us  freely.  .  .  . 

More  power  to  those  who  will  accept  and 
use  the  charisma  gracefully  and  freely,  not 
quietly. 

Harley  J.  Utter 
Wichita,  Kans. 

HURRAH   FOR   THE   YOUTH 

When  the  fire  came  down  at  Cincinnati, 
it  fell  on  a  lot  of  long-haired  kids.  They 
were  great! 

Many  thanks  to  the  Convention  Center 
for  allowing  them  to  bunk  down  in  the 
basement.  The  week  of  roughing  it  together 
built  friendships  that  will  last  a  lifetime. 

One  of  the  night  guards  said,  "I've  never 
seen  a  more  joyful  group  of  people!"  Bare 
feet  and  all,  they  were  beautiful! 

As  they  sang  in  the  square,  passed  out 
newspapers  and  Bibles,  talked  about  Christ, 
and  helped  in  the  art  exhibit  they  added 
sunshine  and  life  to  the  conference. 

Hurrah  for  our  Spirit-filled  kids!  Hurrah 
for  those  who  made  this  experience  possible. 
Let's   do   it   again! 

Betty  White 
Carlinville,  III. 

SACRIFICE:   A   FAIRY  TALE? 

While  I  experienced  many  moments  of 
joy  at  this  year's  Annual  Conference,  I  also 
felt  a  deep  disappointment  when  the  farm- 
workers' endorsement  statement  was  de- 
feated. 

It  seemed  as  though  the  persons  who 
spoke  against  the  statement  weren't  really 
facing  the  true  issue.  The  only  issue  they 
seemed  to  be  concerned  with  was  how  the 
statement  would  affect  them  as  farmers  and 
landowners.  The  true  issue  was  to  help 
those  whom  we  know  have  suflfered  all  their 
lives.  Where  is  the  "sacrifice  for  those  less 
fortunate"  that  I've  been  taught  by  our 
ministers  and  the  Bible?  Is  this  only  a 
fairy  tale? 

All  this  seems  to  be  only  another  ex- 
ample of  how  we  tend  to  brush  aside  any 
issue  which  calls  for  action  on  our  part. 
We  either  defeat  the  issue  or  pass  it  on  to 
a  committee,  relieving  ourselves  for  one 
more  year  of  the  burden  of  a  moral  issue. 

I  feel  the  Church  of  the  Brethren  has 
great  potential  to  lead  in  the  march  for 
relief  of  the  suffering.  So,  where  are  the 
marchers? 

Olive  Bagwell 
Covington,  Ohio 

CROSS   THE   LINES 

Within  the  last  two  years  (and  I  am  83) 
1  have  come  to  see  how  many  of  us  "Chris- 
Contimied  on    19 


Messenger's  major  coverage  of  An- 
nual Conference  appeared  in  August, 
comprising  21  pages  of  an  enlarged 
issue.  Two  nuggets  held  over  were  Dale 
W.  Brown's  moderator's  address,  car- 
ried in  full  in  this  issue,  and  Tom  Skin- 
ner's 90-minute  sermon  from  which  ex- 
cerpts are  scheduled  for  the  September 
15  issue.  The  requests  for  Messen- 
ger's publishing  these  two  presentations 
have  been  numerous. 

Annual  Conference  matters  also  have 
tended  to  spawn  a  considerable  number 
of  letters  to  Messenger,  as  this  issue 
and  coming  issues  reveal.  Because  the 
Letters  column  is  one  of  the  most  wide- 
ly read  features  of  the  magazine,  the 
staff  is  committed  to  reserving  prime 
space  for  this  forum.  At  the  same  time 
we  appeal  to  contributors  to  keep  their 
statements  short  and  sharp. 

Two  new  columns  are  breaking  into 
Messenger  this  month  and  will  appear 
occasionally  hereafter.  The  first,  aimed 
at  congregational  workers,  cites  "Re- 
sources" on  selected  themes.  In  this 
issue  the  topic  is  materials  for  youth 
ministries.  In  coming  treatments  the 
themes  will  be  Advent,  goal  setting, 
peace,  family.  Lent,  summer  education, 
and  teacher  training. 

In  the  September  15  issue  "Here  I 
Stand"  will  be  introduced  as  a  column  in 
which  readers  express  convictions  of  a 
more  extended  length  on  specific  con- 
cerns. J.  Benton  Rhoades  of  Agricultural 
Missions  is  the  first  spokesman,  taking 
off  on  the  farmworkers'  lettuce  boycott 
issue  debated  at  Annual  Conference. 

Messenger's  Review  column  next  is- 
sue will  sound  a  new  note  in  its  treat- 
ment of  The  Anderson  Tapes,  a  recent 
film  to  be  shown  on  network  television 
September  11.  It  will  be  the  first  of 
several  tv  films  commended  for  use  in 
Christian  education. 

Also  beginning  this  month  the  staff 
intends  to  update  its  reporting  of  pas- 
toral changes,  deaths,  anniversaries,  and 
related  data  through  regular  listings, 
issue  by  issue. 

With  these  new  directions,  as  with 
existing  columns  and  features,  the  edi- 
tors seek  to  serve  the  varied  interests 
of  readers.  Reactions  to  the  old  and 
the  new,  and  suggestions  of  topics  for 
future  coverage,  will  be  most  earnestly 
welcomed.  —  The  Editors 


9-1-72  messenger    1 


Barnard  Taylor:  Illustrating  Brethren  history 


Barnard  C.  Taylor  of  Juniata  College 
in  Pennsylvania  is  not  only  editor 
of  college  publications  but  also  a 
professional  graphic  designer  and 
painter. 

Mr.  Taylor  recently  completed  the 
second  in  a  series  of  illustrations  on 
Brethren  history  commissioned  for 
Juniata  College.   His  latest  work 
depicts  an  1890  scene  at  the  Snake 
Spring  Church  of  the  Brethren  near 
Everett,  a  congregation  instrumental 
in  establishing  seven  other  churches 
in  central  Pennsylvania.  The  painting 
is  a  companion  to  Taylor's  1964 
rendering  of  Christopher  Sauer, 
famous  Germantown  printer.   The 
paintings  are  on  display  in  Juniata's 
L.  A.  Beeghly  Library. 

A  few  years  ago  Mr.  Taylor 
painted  five  pictures  on  the  history  of 
the  Methodist  Church  in  America. 
A  student  of  illlustration,  he  was  en- 
couraged in  this  interest  by  his  uncle, 
H.  Weston  Taylor,  well-known  artist 
for  the  Saturday  Evening  Post,  Red 
Book,  Cosmopolitan,  and  American 
Boy. 

Illustration  is  not  the  only  style  in 
which  Taylor  works.   He  is  interested 
in  modern  art  and  exhibits  abstract 
watercolors  employing  a  calligraphic 
style  to  relate  painting  to  writing.  He 


is  a  close  student  of  Jules  Biesser, 
Miro,  and  Paul  Klee,  as  well  as  such 
contemporary  Americans  as  Helen 
Frankenthaler. 

Barnard  Taylor  has  had  one-man 
exhibits  at  a  half  dozen  colleges  and 
has  participated  in  Pennsylvania  and 
New  York  State  regional  exhibitions. 
He  will  offer  one-man  shows  at  the 
■"Gallery"  in  Harrisburg.  Pa.,  in 
November  and  at  the  "Ridgeway 
Gallery,"  Oak  Ridge.  Tenn.,  in  April 
1973.' 

A  graduate  of  Lycoming  College, 
Williamsport,  Pa.,  where  he  majored 
in  art,  Taylor  studied  for  three  years 
at  the  Pennsylvania  Academy  of  the 
Fine  Arts  in  Philadelphia.  He  will 
complete  work  on  a  master  of  fine 
arts  degree  at  The  Pennsylvania  State 
University  this  fall,  majoring  in 
painting  and  graphic  design. 

Taylor  joined  the  Juniata  College 
staff  in  1965  as  director  of  public 
information.   In  1970  he  was  named 
college  editor.  He  has  served  as  a 
member  of  the  board  of  directors  of 
the  Stone  Church  of  the  Brethren. 

Taylor  is  a  native  of  Red  Bank, 
N.J.   His  wife  Leila,  a  native  of 
Monmouth  Beach,  N.J.,  graduated 
from  Juniata  in  1971. 


inRo 


MayAUread  Baker:  Ohio 


The  old  rolltop  desk  in  the  dining 
room  is  where  May  Allread  Baker 
does  her  writing,  but  her  inspiration 
stems  from  the  out-of-doors,  particu- 
larly garden,  meadow,  and  stream. 
That  she  is  a  keen  observer  of  the 
natural  world  is  revealed  in  her  two 
works  published  by  The  Brethren 
Press  —  Willow  Brook  Farm.  1946, 
and  The  Gift  of  the  Year,  1964. 

Of  English  and  Irish  descent,  the 
energetic  Mrs.  Baker  has  drawn  her 
impressions  of  the  changing  seasons 
in  prose  and  poetry  and,  most  recent- 
ly, in  painting.   Her  writings  have  ap- 
peared frequently  in  church  and  farm 
magazines,  in  the  Cincinnati  Enquir- 
er and  the  Toronto  Globe,  and  more 
recently  on  WEFG  radio,  Winchester, 
\'a. 

One  of  her  favorite  works  is  the 
poem.  "Snowy  Morning,"  where  upon 
awakening  the  reader  finds 

Each    tree,    each    twig   in   shining 
filigree. 

Was  hushed  and  bowed  in  breath- 
less ecstacy. 
Similarly,  Mrs.  Baker  has  rhap- 
sodized about  the  j'oung  muskrat 
which  plays  in  Painter  Creek  close  by 
her  house  in  Arcanum.  Ohio;  the 
song  sparrow  that  remains  faithful  to 
its  homeland  and  doesn't  migrate 
south;  even  the  sweet  peppers  to 
which  she  alludes  as  her  "problem 
children." 

With  zest  she  has  wTitten  about 
turtles,  bobwhites,  a  sleek  bay  mule 


2     MESSENGER    9-1-72 


I 


)oet  and  painter 


team,  strawstacks,  the  Darke  County 
Fair.    And  willows,  especially 
willows: 

Down  beside  the  grassy  meadows, 
Where  the  sleepy  waters  drowse, 
And  small,  country  streams  mean- 
der, 
Willows  dip  their  pendant  houghs. 
Standing  ankle-deep  in  mosses, 
Leaning,  cloudlike,  o'er  the  brink. 
Willows  lend  their  shade  and 

beauty, 
Where  the  cattle  come  to  drink. 
Enchanted  as  she  is  with  the  world 
of  nature.  May  Allread  Baker  knows 
that  it  can  be  a  vicious  and  unmerci- 
ful world  that  offers  no  assurance. 
Hence  her  observation:  "Only  in 
things  of  the  spirit  can  we  have  love, 
peace,  hope,  charity,  and  the  anticipa- 
tion of  a-  higher  and  better  life." 

But  for  her  and  doubtless  many  of 
her  readers  even  the  things  of  the 
spirit  find  enrichment  in  a  rustic 
setting.   This  is  the  statement  of  "The 
Country  Church,"  a  poem  which  in 
essence  describes  Mrs.  Baker's  own 
Castine  Church  of  the  Brethren  — 
.   .   .   Where  pious  folks  with  un- 
assuming ways. 
Breathe  forth  their  earnest  prayers 
and  hymns  of  praise. 


Garland  Miller:  Maker  of  hand  plows 


Garland  F.  Miller,  member  of  the 
Bridgewater,  Va.,  Church  of  the 
Brethren,  is  president  of  the  Domin- 
ion Manufacturing  company  which 
produces  a  unique  product  —  hand 
plows. 

With  today's  back-to-the-earth 
movements,  the  hand  plow  is  experi- 
encing an  upsurge  in  popularity. 
Dominion  expects  to  manufacture 
and  market  20,000  garden  plows  this 
year.   In  1965,  the  first  year  of  op- 
eration, the  firm  built  and  sold  3,000, 
and  each  year  since  then  the  produc- 
tion has  steadily  increased. 

In  1964,  Dominion  Silo,  with  Mr. 
Miller,  president,  bought  the  grounds, 
equipment,  and  buildings  of  the 
former  Bridgewater  Plow  Company, 
established  in  1908.    Mr.  Miller 
wanted  to  provide  year-round  em- 
ployment for  his  twenty-five  em- 
ployees who  manufacture  concrete 
staves  and  erect  silos  from  May 
through  October.   His  firm  is  one  of 
three  hand  plow  factories  in  the 
country. 

A  native  of  Rockingham  County, 
Mr.  Miller,  who  also  raises  beef 
cattle,  had  previously  raised  turkeys 
for  forty  years,  but  gave  that  up  after 
five  years  in  the  plow  business.   He 
handles  most  of  the  business  from  the 
oflRce  with  the  secretarial  help  of 
Mrs.  Miller. 

The  white  oak  used  for  handles 
comes  from  West  Virginia  and  Ten- 
nessee. After  the  lumber  is  cut  and 
shaped,  it  is  then  bent  in  a  steam-run 
handle-bending  machine.    "The 


handle  bending,  I  reckon,"  said  Mr. 
Miller,  "is  the  most  unique  part  of 
the  operation.    There  are  probably 
not  more  than  a  couple  of  steam-run 
handle-bending  machines  in  the 
country."   The  handles,  after  being 
bent,  are  sanded  and  dip-painted. 

Cast  iron  and  steel  for  the  hubs 
come  from  Pennsylvania.  The  spokes 
are  fitted  into  the  hub  and  the  rim 
attached. 

Mr.  Miller  owns  one  of  his 
company's  products,  but  he  said  that 
he  isn't  a  very  good  advertisement 
for  it,  because  he  doesn't  have  time 
to  do  much  gardening.   He  is  a  trus- 
tee of  his  alma  mater,  Bridgewater 
College,  vice-president  of  a  savings 
and  loan  association,  on  the  boards 
of  Rockingham  Memorial  Hospital, 
an  electric  cooperative,  and  a  fire 
insurance  company,  and  for  seven 
years  was  president  of  the  Rock- 
ingham Co-operative  Farm  Bureau. 

The  retail  price  for  the  plow 
without  attachments  is  approximately 
$12,  and  with  a  five-prong  cultivator, 
mold  board,  double-pointed  shovel, 
and  four-inch  and  two-inch  shovels,  it 
sells  for  $18.   Even  at  that  it  appeals 
to  the  gardener  who  wants  to  keep 
the  initial  investment  low,  who  pre- 
fers pushing  a  hand  plow  to  jogging, 
or  whose  spouse  is  doing  the  work, 
which  makes  a  rototiller  an  unneces- 
sary extravagance!  —  Patricia  M. 
Churchman 


91-72  MESSENGER     3 


Lafiya's   public  health 
program   calls  doctor 

One  expects  to  find  a  doctor  bedside  and 
not  in  a  hospital  bed,  but  Dr.  John  S. 
Horning  was  definitely  hospitalized. 

That  is  not  what  he  had  expected  come 
mid-July.  Had  their  visas  arrived  and 
plans  gone  as  laid,  he  and  his  wife. 
Estelle,  and  three  of  their  five  children 
would  have  been  en  route  to  Nigeria. 

The  delay  was  expected  to  be  only 
temporary.  His  stay  in  an  Illinois  hos- 
pital was  for  a  two-day  treatment  of  a 
back  ailment. 

His  assignment  overseas:  work  with 
the  government  of  the  North-Eastern 
State  of  Nigeria  and  the  Lardin  Gabas 
(which  means   "Eastern   District") 
Church  of  Christ  in  the  Sudan  in  setting 
up  a  new  phase  of  a  public  health  pro- 
gram. 

Lafiya,  synonymous  with  the  one- 
million  dollar,  five-year  Nigeria  Medical 
Program  of  the  Church  of  the  Brethren, 
makes  possible  this  new  ministn,'  there. 

Public  health  is  actually  a  major  re- 


direction of  the  medical  program  in  Ni- 
geria. The  rationale  for  the  new  emphasis 
came  from  a  number  of  sources.  Among 
them.  Dr.  Wolf  F.  Bulle,  medical  mission 
secretary  of  the  Lutheran  Church,  Mis- 
souri Synod. 

In  a  rejwrt  to  the  World  Ministries 
Commission  in  November  1970,  the 
month  that  the  Lafiya  (pronounced 
la-fee-ya)  program  was  launched,  he 
confirmed  what  some  of  the  Brethren 
medical  staff  had  been  saying.  He 
stressed  the  need  to  turn  attention  to  pre- 
ventative, rather  than  curative,  health 
care. 

Dr.  Bulle  called  for  "attacking  the 
causes  rather  than  confining  [program] 
to  the  treatment  of  the  results  of  the 
diseases." 

He  listed  the  need  for  improved  nutri- 
tion, better  sanitation,  and  general  health 
care  to  improve  the  health  and  life  ex- 
pectancy of  a  total  area. 

In  Dr.  John  Horning,  the  program 
finds  a  person  uniquely  equipped.  His 
major  work  experience  comes  from 
Ecuador,  a  country  to  which  the  Hom- 
ings had  fully  expected  to  return  this  fall. 


He  first  went  there  in  1957  just  out  of 
two  years"  residency  in  general  surgery  at 
Milwaukee  County  Hospital  in  Wisconsin 
and  a  year  of  language  study. 

His  first  term  was  spent  in  rural  medi- 
cine while  earning  his  Ecuadorian  license 
to  practice. 

His  next  task  was  to  train  auxiliary 
nurses  and  paramedical  persons  (techni- 
cian types  who  supplement  the  work  of 
medical  doctors  and  registered  nurses)  to 
serve  in  setting  up  rural  health  programs. 

During  his  stay  in  Ecuador  he  received 
the  Meritorious  .-Xward  from  the  United 
States  Agency  for  International  Develop- 
ment for  his  two  years  work  as  a  popula- 
tion officer.  As  a  USAID  employee  he 
worked  with  the  Ecuadorian  Ministry  of 
Health  and  various  institutions  and  pri- 
vate organizations  in  the  development  of 
family  planning  programs. 

His  coming  to  Nigeria  will  increase  the 
number  of  Lafiya  medical  doctors  to  four 
in  the  Lardin  Gabas  area  in  the  North- 
Eastern  State,  the  area  to  which  the 
Brethren  first  sent  workers  in  1923. 

Dr.  Roy  Pfaltzgraff  Sr.  is  at  the 
.'^damawa  Leprosarium,  Dr.  Wilfred 


Athenagoras   I:   "The   brotherly  aristocrat" 

"A  man  of  daring  simplicity  who  found  it 
natural  to  be  audacious"  is  one  of  the 
tributes  paid  to  Athenagoras  I,  the 
spiritual  leader  of  world  Orthodoxy  who 
died  in  Istanbul  in  July. 

Recognized  as  "first  among  equals"  in 
the  heirarchy  of  the  Eastern  Church,  the 
86-year-old  patriarch  is  credited  with  do- 
ing more  than  any  other  Orthodox  leader 
in  history  to  improve  relations  of  his 
church  with  Catholics  and  Protestants. 

At  the  Mount  of  Olives  in  1964,  the 
tall,  white-bearded  Athenagoras  reached 
out  and  embraced  Pope  Paul  VI  as  the 
two  prelates  met  for  the  first  time.  The 
gesture  symbolized  an  end  to  the  schism 


that  had  endured  between  the  two 
churches  for  nearly  a  millennium. 

"What  divide  us  are  interpretations  of 
doctrine,"  the  patriarch  explained  at  the 
time.  "I  leave  that  kind  of  division  to  the 
theologians.  For  us.  the  task  is  to  love. 
Love  does  not  divide:  love  heals  wounds." 

Brotherly  exchanges  between  the  patri- 
arch and  other  church  leaders  continued. 
But  in  spite  of  the  respect  and  status  he 
commanded,  Athenagoras  chose  to  live 
in  simplicity. 

"Yet  wherever  he  was,"  one  observer 
said,  "it  was  obvious  he  belonged  to  the 
natural  aristocracy  of  the  spirit." 

Dale  Ott,  Brethren  Service  director 
in  Europe,  wrote:  "Though  the  church  is 
divided,  Athenagoras  steadfastly  refused 
to  accept  these  divisions  as  final  and 
challenged  all  Christians  and  Christian 
bodies  to  reaffirm  their  oneness  in  Christ 
even  while  confessing  the  sin  of  their 
divisions." 

Successor  to  Athenago.as  is  Demetrios 
I,  archbishop  of  Imbros  and  Tenedos. 


4      MESSENGER    9-1-72 


Derksen  serves  at  Garkida  General,  and 
Dr.  A.  Schlosser  is  at  Ngoshi  of  the  Basel 
Mission.  Negotiations  are  in  process  for 
securing  a  fifth  doctor  at  Lassa,  the  other 
hospital  that  was  started  by  the  Church 
of  the  Brethren. 

The  only  other  hospital  in  the  area, 
located  at  Mubi,  is  government  operated. 
It  usually  has  one  or  two  certified  medi- 
cal doctors.  The  government  also  oper- 
ates several  dispensaries  (satellite  health 
stations  staffed  by  technicians  equipped 
to  treat  the  most  common  ailments)  in 
the  area. 

The  population  and  area  served  by 
these  doctors  and  hospitals  in  Lardin 
Gabas  approximate  the  population  of  the 
city  of  Baltimore  spread  over  the  state 
of  Maryland:  one  million  people  in  a 
10,000  square  mile  area. 

The  $1  million  Lafiya  program  antici- 
pates $230,000  budgeted  by  the  World 
Ministries  Commission  from  Brotherhood 
Fund  receipts,  an  additional  $300,000  by 
December  1973  from  special  gifts  over 
and  above  regular  giving  from  Brethren 
donors,  and  $470,000  from  governmental 
and  other  church  and  private  agencies. 

Toward  these  financial  goals: 

—  More  than  $168,000  is  reported  in 
cash  contributions  and  commitments  to- 
ward the  special  gifts  total. 

—  A  $40,000  grant  from  Church 
World  Service  Nigeria  rehabilitation 
funds  has  been  designated  for  the  church 
agencies"  portion. 

—  Contacts  have  been  made  in  several 
West  German  church  agencies  that  have 
expressed  interest  in  the  medical  needs  in 
Nigeria. 

Interpretive  meetings  on  Lafiya  are  set 
at  Roanoke  and  Harrisburg,  Va.,  and 
Palmyra,  Lebanon,  York  and  Coventry, 
Pa.,  this  fall  and  winter. 

Directing  the  scheduling  are  Donald 
L.  Stern  and  Stewart  Kauffman  of  the 
Stewardship  Enlistment  Team,  charged 
with  securing  special  gifts. 

They  indicate  that  most  of  the  larger 
contributions  have  come  as  a  result  of 
eight  group  meetings  held  since  last  Sep- 
tember in  Indiana,  California,  Pennsyl- 
vania, Maryland,  and  Virginia.  Some 
170  couples  attended  these  meetings. 

In  other  developments: 

—  A  Board  of  Health  and  Welfare 
Service  was  established  during  the  sum- 
mer. The  board  consists  primarily  of 


Nigerians  and  includes  a  representative 
from  the  State  Ministry  of  Health  and 
Social  Welfare  and  from  the  Ahmadu 
Bella  University  Medical  School. 

The  new  committee  will  give  direction 
to  the  total  medical  program  including 
public  health,  the  four  hospitals,  and  the 
seven  dispensaries.  It  will  choose,  also, 
those  eligible  for  scholarships. 

—  Whiting  Associates  of  Rome,  Italy, 
have  made  their  survey  and  initial  report 
on  facilities  development,  indicating  that 
site  plans  will  be  available  soon. 

Kenneth  E.  McDowell,  World  Minis- 
tries development  consultant  and  liaison 
for  the  Lafiya  program,  further  reports 
that  the  consulting  firm  has  been  given 
an  additional  assignment;  drawing  up  a 
prototype  of  a  cluster  of  facilities  that 
would  become  a  health  center. 

The  center  would  be  a  step  between 
a  dispensary  and  a  hospital.    Still  in  the 
dreaming  stage,  the  facility  probably  will 
include  maternity,  temporary  hospitaliza- 
tion, public  health,  prenatal  and  chUd 
welfare  units,  and  a  basic  dispensary. 

Lafiya  is  a  Hausa  word  meaning  health 
and  well-being.  In  the  North-Eastem 
State  of  Nigeria  it  is  a  daily  expression 
of  concern  used  in  the  ritual  of  greeting. 
It  is  becoming  a  familiar  word  stateside 
as  it  symbolizes  growing  support  for  the 
Church  of  the  Brethren  Nigeria  Medical 
Program. 

McPherson's  tenth   president 
known  as  'student's  friend' 

The  new  president  of  McPherson  College 
is  seen  by  others  as  having  a  deserved 
reputation  as  a  "friend  of  the  student." 
He  has  found  his  own  interest  lies  pri- 
marily with  youth  and  their  needs,  a 
concern  that  was  a  major  determinant  in 
setting  his  vocational  direction. 

Dr.  Galen  Robert  Snell,  at  38  years 
of  age,  became  the  tenth  president  of  the 
Kansas  college  on  Sept.  1. 

His  selection  to  succeed  Dr.  J.  Jack 
Melhorn  was  made  from  some  30  highly 
qualified  candidates.    The  chairman  of 
the  presidential  selection  committee 
noted  that  "an  interest  in  and  dedication 
to  Christian  higher  education  was  at  the 
top  of  both  our  priority  list  and  Dr. 
Snell's." 

Born  in  La  Verne,  Calif.,  Dr.  Snell 


is  the  fourth  of  a  family  of  five  boys. 
The  family  of  Ernest  and  Iva  Vaniman 
Snell  had  its  roots  in  the  Virden-Girard, 
111.,  area.    It  was  the  related  Snell- 
Vaniman-Brubaker  stock  that  helped 
create  the  Pleasant  Hill  Church  of  the 
Brethren,  now  no  longer  in  existence, 
but  which  was  the  mother  church  to  at 
least  three  present  congregations  in  the 


Two  presidents:  Galen  R.  Snell,  I;  Wayne 
F.  Geisert,  Bridgewater  College,  who  is 
moderator  elect.  Church  of  the  Brethren 

Springfield  area  of  Illinois. 

Dr.  Snell  considers  the  religious  roots 
of  his  family  a  tremendous  influence  on 
his  life.    His  four  brothers  and  their 
families  are  active  members  in  Brethren 
congregations  in  the  Pacific  Southwest 
Conference  area. 

Following  graduation  from  La  Verne 
College  in  1955,  Dr.  Snell  attended 
Bethany  Seminary,  spending  one  summer 
at  Lybrook  Navajo  Mission  in  New 
Mexico  and  a  second  summer  at  the 
Snake  Spring  Valley  Church  of  the 
Brethren  in  Middle  Pennsylvania 
District. 

That  first  summer  influenced  him  to 
accept  the  directorship  on  graduation  of 
the  Lybrook  Mission,  where  he  spent 
four  years. 

It  was  the  sight  one  night  of  three 
nearly  naked  children  in  20  degree 
weather  at  Lybrook,  while  their  parents 
were  drunk  in  the  hogan,  when  Dr.  Snell 
decided  to  direct  his  energies  at  working 
at  the  alcohol  problem  among  Indians. 
An  Alcoholics  Anonymous  group  was 
started  and  continues  today  under  Nava- 
jo leadership. 


9-1-72    MESSENGER      5 


In  1962  Dr.  Snell  entered  graduate 
work  at  the  University  of  Arizona  at 
Tucson,  but  soon  began  to  question  the 
educational  experience  required  for  his 
professional  goal  of  clinical  psychology. 
He  discontinued  his  work  and  took  the 
pastorate    for    two    years    at    Glendale, 
Ariz.,  Church  of  the  Brethren,  where  he 
rediscovered  his  interest  in  working  with 
young  people. 

He  returned  to  the  university  and  ob- 
tained his  master's  degree  in  psychology 
and  his  doctorate,  in  1967,  in  student 
personnel  and  counseling.   He  is  a  cer- 
tified psychologist  in  Arizona. 

No  stranger  to  McPherson,  he  served 
at  the  college  from  1967-70  as  assistant 
and  then  dean  of  students,  dean  of  men, 
and  assistant  professor  of  psychology. 
For  the  past  two  years  he  has  been 
at  Scottsdale  Community  College  in 
Arizona,  most  recently  as  the  school's 
first  dean  of  education  services  (in- 
struction). 

"My  commitment  to  the  Church  of  the 
Brethren  and  now  specifically  to  Mc- 
Pherson College  calls  me  back  to 
Kansas,"  he  said  recently.    "McPherson 
College  has  a  wonderful  history. 

"Private  colleges  across  the  nation  are 
having  problems  for  many  and  various 
reasons.    I  believe  in  private,  church- 
related  education.    I  wish  to  see  this 
continue  as  a  viable  force  in  the  Church 
of  the  Brethren  in  the  Midwest.    The 
college  and  church  must  remain  related 
in  the  future,  as  in  the  past." 

Dr.  Snell  and  his  wife,  Ruth  M.  Mc- 
Clure,   have   three   children,    Linda,    15, 
David,  13  and  Ataloa,  11.    Mrs.  Snell 
is  an  accomplished  organist  and  teacher, 
with  degrees  from  La  Verne  College  and 
the  University  of  Arizona.    For  the  past 
two  years  she  has  been  teaching  at 
Arizona  State  University. 

Dr.  J.  Jack  Melhorn,  51,  McPherson 
president  for  seven  years,  has  taken  a 
position  at  Kansas  State  Teachers  College 
in  Emporia,  as  professor  of  sociology  and 
assistant  dean  of  School  of  Liberal  Arts 
and  Sciences. 

Prior  to  his  service  at  McPherson,  Dr. 
Melhorn  spent  18  years  at  La  Verne 
College  as  chairman  of  the  sociology  de- 
partment, director  of  admissions,  chair- 
man of  the  financial  aids  committee,  and, 
for  several  years,  acting  chairman  of  the 
social  science  division. 


Brethren  pastor  spending  year 
in  West  Virginia  flood  area 

"For  the  ne.xt  couple  of  years  the  people 
in  this  valley  will  be  leading  almost 
'temporary  lives,'  "  said  Glen  H.  Sage, 
who  in  coming  months  will  be  helping  to 
minister  to  the  survivors  of  the  Buffalo 
Creek  flooding  in  West  Virgmia  that  took 
120  lives  Feb.  26. 

Mr.  Sage  resigned  his  pastorate  at  the 
Crab  Orchard,  W.  Va.,  Church  of  the 
Brethren  and  since  June  1  has  been  part 
of  a  team  ministry  to  help  meet  the 
emotional  and  spiritual  needs  of  the  coal 
mining  community. 

When  an  1  S-acre  lake  spilled  into  the 
valley  of  15  communities,  that  same  eve- 
ning Glen  Sage  was  m  the  affected  area 
to  help  in  a  ministry  to  the  survivors.    He 
worked  20  hours  with  little  rest.    [Mes- 
senger, May  1,  1972.] 

He  has  lived  24  of  his  28  years  in  the 
West  Virginia  coal  fields  and  has  had 
extensive  training  in  work  related  to  the 
mining  industry.   His  performance  has 
won  the  respect  of  his  colleagues  and 
rapport  with  those  he  is  serving. 

From  an  office  in  Amherstdale  made 
available  by  the  United  Methodists,  Mr. 
Sage  is  working  with  two  ministers  of 
the  Methodist  and  Presbyterian  churches. 
His  support  comes  from  the  Church  of 
the  Brethren  Emergencx   Disaster  Fund 
through  Church  World  Service. 

"The  trauma  continues  to  be  so  real  in 
the  lives  of  the  people  of  this  valley. 

"For  example,  an  eight-year-old  boy  is 
fearful  of  getting  out  of  sight  of  his 
mother  when  it  rains.   He  refers  to  the 
area  as  'the  hole.'  " 

Mr.  Sage  sees  the  work  of  his  team 
not  only  with  the  region  but  to  local 
ministers  as  well. 


Glen  Sage:  "The  trauma 
continues  for  the  people 
of  the  valley" 

Most  of  the  resident  clergv'  "are  sat- 
urated with  feelings,"  he  said,  and  also 
work  in  the  coal  mines  which  has  al- 
lowed them  little  time  to  minister  to  their 
people. 

An  eleven-member  Buffalo  Creek  pas- 
toral care  advisory  board,  six  of  whom 
suffered  damage  in  the  flood,  will  assist 
the  team  in  working  in  the  valley.   Six 
members  on  the  board  have  secular 
occupations,  including  a  physician  who 
lost  93  patients  in  the  flooding. 

Other  Brethren  involvement  in  the 
Buffalo  Creek  area  has  included  a  four- 
day  pastoral  counseling  ministrv'  by 
Virlina  District  executive  director  Owen 
G.  Stultz  and  Ralph  Spradling,  witness 
commission  chairman.    Ray  Tritt,  a 
builder  from  .Aurora.  III.,  spent  a  month 
in  the  area  for  Church  World  Ser\  ice 
helping  in  the  rebuilding  program  of  the 
denominations  channeling  their  disaster 
response  through  CWS.  The  rebuilding 
program  will  focus  on  obtaining  housing 
for  the  4.000  persons  who  were  left 
homeless. 

Prayers   for   peace   urged 
in   September  emphasis 

Prayers  for  peace  during  the  week  of 
September  10-16  are  being  urged  by 
Mennonite  Broadcasts,  an  agency  with 
which  the  Church  of  the  Brethren  has 
worked  closely  in  the  past  two  years.   All 
interested  churches  and  individuals  are 
invited  to  join  in  the  emphasis. 

Special  use  is  urged  particularly  of  the 
Peacemaking  Spots  on  television  stations 
during  the  week,  the  series  produced 
cooperatively  by  the  Mennonites.  the 
Church  of  the  Brethren,  and  the  United 
Methodist  Church. 

The  proposal  for  the  emphasis  came 
from  a  listener  to  The  Mennonite  Hour 
who  wrote  that  he  hears  many  persons 
talking  about  the  problems  of  peace  but 
saying  little  about  the  use  of  the  greatest 
resource  available,  namely  prayer.  He 
urged  that  listeners  be  called  to  a  day  of 
pra\er  for  peace. 

In  follow-up,  Kenneth  J.  Weaver,  ex- 
ecutive director  of  Mennonite  Broadcasts, 
indicated,  "Our  emphasis  is  to  call  people 
to  prayer  for  the  leaders  of  the  world's 
nations,  the  leadership  on  both  sides  of 
the  conflicts  in  Southeast  Asia,  Ireland, 
and  the  Middle  East." 


6      MESSENGER    9-1-72 


New  Tri-District  executive 
will  take  'listening'  stance 

Martin  A.  Gauby  sees  his  twelve  years  of 
pastoral  experience  as  helping  him  to 
identify  with  the  concerns  of  both  pastors 
and  laity  in  his  new  position  of  executive 
secretary  of  the  tri-district  field  program 
of  Iowa-Minnesota,  Missouri,  and  South- 
ern Missouri-Arkansas. 

"I  expect  one  of  the  biggest  challenges 
to  be  that  of  listening  and  caring  for 
individuals.  There  are  many  pressures  on 
church  people,  and  many  honest  differ- 
ences which  can  divide  and  alienate  or 
which  can  unite  people  in  determined 
Christian  discipleship. 

"People  in  the  church  are  often  hurt- 
ing with  too  few  constructive  outlets  of 
expression  of  those  needs,"  he  feels. 

In  the  past  year  Mr.  Gauby  was  pastor 
of  the  Beacon  Heights  Church  of  the 
Brethren  at  Fort  Wayne,  Ind.   His  pastor- 
ate from  1965-71  was  with  the  Commu- 
nity Church  of  the  Brethren  at  Klamath 
Falls,  Ore.,  the  latter  two  years  in  a 
yoked  parish  with  the  United  Church  of 
Christ. 

Thus  he  brings  to  his  current  position, 
he  says,  an  interest  in  "exploring  new 
areas  of  cooperative  church  life  and 
work."  The  district  office  is  located  at 
Dallas  Center,  Iowa. 

While  pastor  of  the  Weston  congrega- 
tion in  Oregon,  1960-65,  he  spent  two 
years  as  interim  executive  for  the 
Oregon  district.   Age  38,  the  new  execu- 
tive grew  up  in  Fal- 
furrias,  Tex.,  and 
graduated  from  Mc- 
Pherson  College  and 
Bethany  Seminary. 
He  has  been  active 
in  scouting  and  min- 
isterial associations, 
toastmaster's  club, 
and  was  president  of  the  Weston,  Ore., 
Chamber  of  Commerce. 

Mrs.  Gauby  is  Edith  Buckingham  of 
Fairfield,  Iowa;  the  couple  has  two  sons 
and  a  daughter. 

Martin     Gauby     succeeds     Lyle     C. 
Albright,  who  for  the  past  ten  years  was 
executive  of  the  40-church,  4,876- 
member  district.   Mr.  Albright  has  as- 
sumed the  pastorate  of  First  Church  of 
the  Brethren,  Wichita,  Kans. 


[U][n]dls[fDDDi]( 


PEOPLE   YOU  KNOW    ...  At  ElizabetJitown  College  Dr.  Carl    W. 
Zeigler  Sr.    received  a  citation  from  the  John  Frederick 
Steinman  Foundation  for  teaching  excellence.   The  pro- 
fessor of  religion  and  philosophy  has  been  with  the 
college  since  1959. 

Pastor  Harold   S.  Moyer ,   Williamson  Road  Church  of  the 
Brethren,  Roanoke,  Va. ,  has  been  elected  president  of  the 
Roanoke  Valley  Ministers'  Conference.   He  had  served  as 
vice-president  and  program  chairman  in  the  past. 

Marion  Bricker ,   who  has  been  in  Nigeria  for  six 
years,  has  returned  to  the  St:ates.   He  first  served  as  a 
music  teacher  at  Hillcrest  School  and  on  termination  was 
business  agent  for  the  mission  at  Jos. 

Two  pastors  recently  celebrated  many  years  in  the 
ministry:  Ches ter   H.  Royer ,  York,  Pa. ,  observed  his  50th, 
and  Frank   S.  Carper   noted  his  60th  year  at  Palmyra,  Pa. 

A  pastor  for  thirty  years ,  Raymond  Risden ,  died  fol- 
lowing Annual  Conference  of  a  heart  attack.   He  had  been 
pastor  of  Maitland  church.  Middle  Pennsylvania,  since  1969. 
...  Onetime  missionary  Byron  M.   Flory ,    Bridgewater,  Va. , 
died  May  3,  1972.   He  was  83.   He  had  been  honored  only  a 
month  before  by  Bridgewater  College,  founded  by  his  fatJier. 
. . .  More  than  fifty  years  in  the  pastoral  ministry  ended 
with  the  death  March  7,  1972,  of  Clarence  G.   Hesse,   Peters- 
burg, W.  Va.   He  was  84.  ...  Active  in  the  ministry  for  63 
years,  John  R.    Hershman ,  Elizabethtown,  Pa.,  died  March  23, 
1972.   He  was  pastor  of  lihe  Swatara  Hill  congregation  for 
twenty-five  years.  ...  Historian  Freeman  Ankrum,   Boones 
Mill,  Va. ,  died  May  18.   He  was  authoi;  of  several  Brethren 
books. 

YOU'LL  WANT  TO  KNOW   . . .  Thfe  1972  production  of  the 
musical,  "Oh,  Shenandoah,  the  River  and  the  Valley,"  is 
scheduled  Sept.  16-17  in  Page  County,  Virginia.   Included 
in  the  production  is  The  Ballad  of  John  Kline ,    recotinting 
the  life  of  the  itinerant  Brethren  minister  martyred  in  the 
Civil  War. 

"Aiaerica   the  Beautiful,"   a  12-minute,  sound,  color 
filmstrip  on  ecology,  has  been  designed  particularly  for 
use  with  elementary  grade  children  in  church  and  school. 
The  photography  and  script  are  by  Henry  and  Minnie  Mae 
Hackman;  the   audio  by  Clyde  Hollinger;  and  the  narration 
by  Clifford  S.  Huffman.   The  complete  packet  may  be  ob- 
tained for  $14  from  the  Lancaster  County  Conservation  Dis- 
trict, 1383  Arcadia  Rd. ,  Lancaster,  Pa.  17601. 

The  Brethren  in  the  Carol inas ,   by  Roger  Sappington, 
traces  the  history  of  the   Church  of  the  Brethren  in  the 
District  of  North  and  South  Carolina  from  its  eighteenth 
century  beginnings.   The  book  may  be  ordered  for  $7.50 
plus  25<?  postage  and  handling,  from  Ronald  K.  Wine, 
Box  5268,  Kingsport,  Tenn.  37663. 

World  Friendship  Center  is  looking  for  staff  replace- 
ments  at  its  Hiroshima,  Japan,  headquarters.   Inter cul- 
tural activities,  a  youtJi  club,  and  peace  discussions  are 
among  pursuits.   Contact  WFC,  1544  Midori  Machi ,  Hiroshima 
734,  Japan,  or  the  WFC  American  Committee,  2425  E  St., 
La  Verne,  Calif.  91750. 

9-1-72  MESSENGER  7 


J  Syed  Ally:  The  plunder  of  the  Bengalis 


Since  I  was  born  and  raised  in  Bangla- 
desh, I  recently  made  a  six-week  fact- 
finding trip  to  my  homeland  and  the 
world's  newest  country.   I  went  mainly  to 
locate  relatives  and  friends  who  were 
fortunate  enough  to  escape  the  Pakistani 
butchery  and  to  observe  general  condi- 
tions.  What  I  heard  and  saw  was  much 
worse  than  what  I  had  expected. 

First,  though,  let  me  trace  briefly  the 
background  of  Bangladesh.   Situated  on 
the  northeastern  corner  of  India,  it  was 
once  a  part  of  the  British  empire.    In 
1947,  the  British  colony  was  divided  into 
India  and  Pakistan,  the  partition  made 
strictly  on  a  religious  basis.   The  Moslem 
majority  areas  went  to  Pakistan  while  the 
Hindu  majority  portions  were  given  to 
India.  The  two  Pakistans,  East  and  West, 
were  separated  by  1.000  miles  of  Indian 
territory. 

From  1947  to  1971,  West  Pakistan 
colonized  East  Pakistan  and  diverted 
almost  all  the  resources  to  improve  its 
own  sector.    Industry,  banking,  business, 
civil  service,  and  military  were  domi- 
nated by  West  Pakistanis.   East  Pakis- 
tanis were  less  than  second-class  citizens 
in  their  own  country  since  West  Pak- 
istanis considered  themselves  superior  to 
the  Bengalis  who  lived  there.    All  this 
was  made  possible  by  military  dictators 
from  West  Pakistan  who  ruled  the  coun- 
try since  1958. 

Finally,  there  was  a  general  election 
in  the  country  in  1970.   A  political  party 
in  East  Pakistan  by  the  name  of  Awami 
League,  under  the  leadership  of  Sheikh 
Mujibar  Rahman,  ran  on  a  platform  of 
provincial  autonomy  (not  secession)  and 
won  98  percent  of  the  seats.   Awami 
League  Party  wanted  East  Pakistan's 
share  of  resources  and  a  stop  to  the  flow 
of  wealth  to  West  Pakistan.   West  Pakis- 
tanis, who  had  no  intention  of  sharing 
either  power  or  wealth  with  Bengalis,  did 
not  respect  the  results  of  the  election. 
Instead,  the  military  started  a  genocide  or 


mass  murder  of  Bengalis.   This  genocide 
lasted  for  a  period  of  nine  months 
(March  25  —  December  16,  1971)   after 
which  Bangladesh  was  liberated  by  the 
local  people  with  an  assist  from  India. 

The  plunder  of  East  Pakistan  followed 
a  "master  plan,"  which  in  part  went  like 
this: 

—  Exterminate    all    Bengali    educated 
people. 

—  Murder  and/or  drive  away  all 
Hindus  who  formed  about  10  percent  of 
the  population. 

—  Start  a  Hindu-Muslim  communal 
riot  in  India,  thus  causing  a  flow  of  non- 
Bengali  Muslims  into  East  Pakistan  and 
create  a  non-Bengali  Muslim  majority 
there. 

—  Install  a  non-Bengali  family  in 
every  village  in  Bangladesh  and  give  it 
weapons  to  rule  the  Bengalis  for  all  time 
to  come. 

—  See  to  it  that  every  Bengali  family 
have  an  illegitimate  child  fathered  by  a 
non-Bengali. 

—  Teach  the  Bengalis  Urdu,  the  lan- 
guage of  West  Pakistanis. 

—  Destroy  Bengali  culture  completely. 
Pakistan  partially  succeeded  in  several 

areas  during  the  army  occupation.    But 
the  75  million  Bengalis  rose  against  this 
"master  plan"  and  expelled  the  brutal 
forces  from  East  Pakistan.    .An  inde- 
pendent Bangladesh  emerged. 

During  the  process  the  Bengalis  paid 
an  extremeh  heavy  price  for  their  in- 
dependence.   There  was  not  a  single 
Bengali  family  that  did  not  suft'er  on 
account  of  this  Pakistani  holocaust.    Ten 
million  people  fled  to  India  for  fear  of 
their  lives.    Twenty  million  more  had  to 
flee  from  place  to  place  inside  the 
country  to  escape  murder  or  torture  by 
West  Pakistani  soldiers  or  the  nearly 
three  million  non-Bengalis  who  had 
joined  hands  with  the  military  in  this 
genocide.  Five  million  Bengalis  were 
massacred.    Two  million  homes  were 


8      MESSENGER    9-1-72 


International  response:  At  left  and  cover, 
a  child  receives  treatment  from  a  Nor- 
wegian doctor  for  signs  of  anemia.    Be- 
low: As  a  boy  plows  with  bullocks 
children  nearby  follow  one  of  300  power 
tillers  supplied  by  Christians  in  Japan 


9-1-72    MESSENGER      9 


I 


burned  to  the  ground.    Hundreds  of 
thousands  of  schools,  factories,  and 
office  and  other  types  of  buildings  were 
heavily  damaged.   West  Pakistani  soldiers 
raped  nearly  400  thousand  Bengali  wom- 
en, causing  250  thousand  pregnancies. 

Torture  tactics  used  by  Pakistanis  beat 
all  imagination.    Grooves  were  cut  on 
human  bodies  and  salt  and  powdered  hot 
pepper  rubbed  in  them.    Gunny  sacks 
full  of  eyes  were  discovered  near  mass 
graves.   Skulls  of  Bengalis  were  cracked 
open  and  Bangladesh  flags  inserted  in 
them  to  serve  as  a  dreadful  example  to 
other  Bengalis.    After  the  first  few 
weeks,  the  army  did  not  bother  to 
"waste"  bullets  to  kill  Bengalis.   The 
soldiers  as  well  as  the  West  Pakistani 
civilians  either  beat  the  Bengalis  to  death 
or  slaughtered  them  with  knives,  daggers, 
and  machetes.    Sometimes  three  to  five 
people  were  tied  together  with  ropes  and 
thrown  in  rivers  to  be  drowned  to  death. 

Since  the  Pakistani  military  did  not 
have  a  just  cause  in  Bangladesh,  the 
army  was  demoralized.   It  had  to  accept 
defeat  in  the  face  of  Bengali  cry  for 
independence.    In  their  time  of  retreat, 
the  Pakistanis  made  certain  that  every 
sphere  of  life  in  Bangladesh  was  virtualh 
destroyed.    They  broke  or  damaged  the 
bridges  that  form  the  backbone  of  com- 
munication  in   Bangladesh  where  rivers 
crisscross  the  country.    As  a  result  com- 
munication is  crippled.   The  factories  and 
machinery  were  damaged  in  order  to 
destroy  the  economic  base. 

At  the  outset  Pakistanis  had  mas- 
sacred the  Bengali  policemen.   Can  you 
imagine  a  country  of  75  million  people 
starting  out  with  a  new  police  force?  The 
civil  servants  were  also  killed.    So 
Bangladesh  had  to  get  new  recruits  or 
shift  responsibilities.    Much  of  the  mov- 
able property  was  shipped  to  West 
Pakistan.    This  included   private  auto- 
mobiles and  motorized  rickshas  taken 
by  force  from  Bengalis.   The  treasury  in 
Bangladesh  was  nearly  empty  since  the 
money  was  transferred  to  West  Pakistan. 
The  Pakistan  International  Airlines  had 
less  than  $20  in  its  Bangladesh  account. 

The  ten  million  Bengalis  who  had  fled 
to  India  now  have  come  back.    But  they 
are  refugees  in  their  own  country.   The 
farmers'  homes  have  been  burned;  their 
primitive  plows  were  destroyed  by 
Pakistani  soldiers  and  the  livestock  to 


pull  the  plows  have  been  eaten  or  killed. 
The  famers  did  not  have  seed  to  start 
the  planting  season.    During  the  military 
occupation  by  Pakistan,  the  Bengalis  had 
lost  two  crop  seasons  and  the  third  is 
gone  without  much  farming.    Although 
the  country  is  full  of  rivers  and  fish  is 
abundant,  there  is  a  shortage  of  fish  in 
the  market  since  the  fishermen  have  been 
killed,  their  homes  burned,  and  their  nets 
destroyed. 

A  large  scale  famine  costing  an  esti- 
mated three  million  human  lives  looms 
on  the  horizon.   The  world  community  is 
ofl^ering  a  helping  hand  through  the 
United  Nations.    India  is  the  largest  con- 
tributor of  aid  to  Bangladesh.   Next  to 
that  is  the  United  States  which  has  do- 
nated or  pledged  slightly  less  than  $200 
million  to  date.    But  the  needs  are  stag- 
gering.   The  reconstruction  cost  alone  is 
estimated  to  be  $2.5   billion.    Non- 
governmental agencies  including  the 


church  are  coordinating  relief  efforts  for 
devastated  Bangladesh.    Church  of  the 
Brethren-donated  funds  were  channeled 
to  Bangladesh  Ecumenical  Relief  and 
Rehabilitation  Service  through  Church 
World  Service. 

One  positive  factor  in  the  country's 
favor  is  the  unity  and  determination  of 
the  people  to  rebuild  Bangladesh.    In 
spite  of  the  immediate  gloom,  Bangla- 
desh is  a  viable  entity.    In  the  six  months 
since  independence,  the  rate  of  recon- 
struction has  been  promising  in  spite  of 
such  handicaps  as  lack  of  funds,  virtual 
nonexistence  of  building  materials,  and 
the  collapse  of  transportation.    If  the 
world  community  ofi^ers  a  generous  help- 
ing hand  and  Mother  Nature  is  kind  to 
Bangladesh  to  keep  droughts,  floods,  and 
cyclones  away,  I  am  certain  this  eighth 
largest  country  on  earth  (in  terms  of 
population,  not  area)  will  take  its  right- 
ful place  in  the  community  of  nations.  [] 


Howell:  The  bottle  to  sustoin  life 


A  somber  cloud  of  uncertainty  has 
descended  over  Dacca  and  the  major 
towns  of  Bangladesh.    The  elation  that 
came  with  liberation  and  the  joy  in  the 
near  miraculous  return  of  the  revered 
Sheikh  Mujibur  Rahman  have  quickly 
given  way  to  a  grim  wrestling  with  the 
nearly  intractable  problems  of  the  world's 
newest  nation. 

On  the  surface  a  rather  remarkable 
sense  of  normalcy  seems  to  prevail. 
Millions  of  refugees  from  various  parts 
of  India  have  returned  much  more 
quickly  than  most  Western  observers 
thought  possible. 

Dacca  streets  are  crowded  and  bus- 
tling.   Farmers  in  rural  villages  are  pre- 
paring fields  for  the  next  cycles  of  rice 
and  jute  and  sugar,  as  well  as  harvesting 
a  surprisingly  large  rice  yield  in  certain 
sections  of  the  country.    Dr.  Lincoln 
Chen,  an  American  who  worked  at  the 
Cholera  Research  Laboratory  in  Dacca 
until  the  killing  began  last  March,  re- 
turned in  early  February  and  wrote  in  his 
diary;  "The  contrast  between  the  fear, 
terror,  and  controlled  anger  of  nine 
months  ago  .  .  .  and  the  current  en- 


thusiasm, freedom,  vitality,  and  con- 
fidence are  striking.    The  biggest  differ- 
ence is  that  people  are  without  fear." 

Schools  have  reopened  in  most  places, 
though  great  damage  was  done  to  build- 
ings, equipment,  and  books.   Government 
ministries  have  almost  full  staffs,  and  a 
mass  of  statements  and  position  papers 
emanate  from  their  offices. 

Bangabandu  (the  name  given  Prime 
Minister  Mujibur  Rahman,  rather  weak- 
ly translated  as  "friend  of  Bangladesh") 
has  gone  from  the  isolation  of  prison  to 
the  flurry  of  the  world  diplomatic  scene. 
Every  day  another  country  recognizes 
Bangladesh  as  the  momentum  increases. 

But  these  are  surface  normalities;  un- 
derneath are  myriad  swirling  problems 
that  will  not  soon  go  away.  The  battle  to 
sustain  life  with  a  nearly  totally  disrupted 
transportation  system  is  only  the  most 
obvious.   The  Pakistani  army,  and  the 
short  war,  destroyed  much  railway  stock 
and  track,  regular  railway  bridges,  vital 
ferries,  trucks,  and  boats.   It  is  simply  not 
going  to  be  possible  to  get  food  grains 
through  this  shambles  to  some  of  the 
areas  where  people  do  not  have  food. 


10      MESSENGER    9-1-72 


Wage  earners  are  seen  listlessly  sitting 
on  the  street,  hoping  for  mills  and  fac- 
tories to  reopen.    At  midnight  recently,  a 
Bengali  television  cameraman  and  I 
visited  long  lines  of  people  waiting  at  the 
employment  exchange  for  employment 
cards  —  which  are  not  going  to  mean 
jobs.   They  were  playing  cards,  singing, 
or  sleeping,  using  bricks  as  pillows,  in  48 
degree  weather.   The  cameraman,  who 
had  just  returned  to  his  native  country, 
was  visibly  shaken.   "If  these  people  are 
not  helped  to  find  work  soon,  they  will 
stop  singing  songs.   They  will  be  the  most 
desperate  and  dangerous  people  in  the 
country  and  even  Sheikh  Mujib  will  not 
be  safe  from  them." 

Within  the  new  government  the  best 
jobs  have  gone  to  those  people  who  fled 
to  Calcutta  and  overseas.  Those  who 
remained  behind  but  may  have  risked 
their  lives  by  secretly  working  for  libera- 
tion are  increasingly  resentful.    A  com- 
mon conversation  of  destructive  in- 
tensity hinges  around  who  collaborated 
and  who  only  appeared  to  while  working 
against  the  Pakistani  army. 

Through  it  all.  Sheikh  Mujib  remains 
very  much  in  control.   An  Asian  journal- 
ist recently  wrote  of  him:  "Everyone  in 
this  country  revolves  round  Sheikh 
Mujibur  Rahman.    He  is  the  State  .  .  . 
with  his  colleagues  head  and  shoulders 
below  him  in  popular  estimation,  he  is 
the  rallying  point  —  the  foundation  of  all 
inspiration,  the  universal  mentor,  the 
father  of  the  nation."  His  great  prestige 
can  conciliate  contentious  factions  for 
some  time  to  come.  The  great  orator  and 
communist  leader,  Moulana  Bhashani, 
now  90  and  ailing,  states  that  he  will  give 
Mujib  four  years  to  rebuild  the  nation. 

It  is  easy  to  be  overwhelmed  by  the 
problems.   But  an  outsider  has  to  ask, 
are  things  going  more  slowly  than  ex- 
pected, are  problems  greater  than  an- 
ticipated? A  Bengali  now  in  a  major  gov- 
ernment post  for  the  first  time,  who 
asked  not  to  be  identified,  responds: 
"Look,  I  was  in  London  in  1946.  Those 
were  difficult  times.   Many  were  unhappy 
with  the  government,  there  were  long 
food  lines,  many  were  without  work.   But 
they  made  it.    I  think  it  is  premature  to 
say  now  that  we  will  not.   Maybe  you 
foreign  correspondents  ought  to  go  home 
for  a  year  and  then  come  back  to  see 
what  we  have  done."    \J 


JUU  From  Churches:  A  global  response 


In  less  than  a  month  after  the  fighting 
between  East  and  West  Pakistan  sub- 
sided, global  church  agencies  established 
the  Bangladesh  Ecumenical  Relief  and 
Rehabilitation  Service   (BERRS).    Even 
before  Sheik  Mujib  had  returned  to  his 
homeland,  a  fact-finding  team  from  the 
churches  was  in  Dacca. 

The  program  BERRS  is  mounting  and 
will  invest  %]?>  million  from  churches 
around  the  world  in  Bangladesh  relief  by 
June  1973.    Instrumental  in  forming  the 
agency  were  Protestant  groups,  among 
them  the  World  Council  of  Churches, 
Church  World  Service,  and  Lutheran 
World  Relief,  in  consultation  with  the 
Bangladesh  government,  the  United  Na- 
tions, and  Catholic  and  other  aid 
organizations. 

The  first  direct  flight  of  supplies  was 
sent  to  Dacca  in  January  by  Church 
World  Service  and  Catholic  Relief  Serv- 
ices.   Included  were  medicines  from  the 
New  Windsor,  Md.,  Church  World  Serv- 
ice Center.    Continuing  air  lifts  have 
kept  up  deliveries  of  supplemental  food. 


^M^. 


blankets  and  cloth  for  clothing,  and 
medical  assistance,  in  order  of  priority. 

In  addition,  BERRS  provided  the  gov- 
ernment of  Bangladesh  $1  million  to  buy 
coastal  and  upriver  freighters  to  trans- 
port goods  and  supplies  during  the 
monsoon. 

Further  impetus  to  developmental 
activity  has  been  given  in  17  projects  un- 
der the  Bangladesh  Christian  Council. 
The  projects  will  provide  work  for  3,500 
laborers  and  enable  basic  repairs  to  be 
carried  out  on  roads,  bridges,  and  irriga- 
tion canals.    Help  is  also  being  given  to 
repair  schools,  open  tube  wells,  provide 
seeds  and  bullocks,  encourage  coopera- 
tives in  the  fishing  industry,  and  set  up 
home  looms  —  all  basic  enterprises  for 
the  majority  of  the  people  who  are  very 
poor. 

Director  of  the  BERRS  program  head- 
quartered in  Dacca  is  Harris  R.  Amit,  a 
Ceylonese  with  17  years  experience  in 
development. 

As  of  May  $2  million  had  been  con- 
tributed by  US  churches  through  Church 
World  Service,  the  money  having  gone 
for  aid  to  the  besiged  Biharis,  to  Catholic, 
YWCA,  and  other  rehabilitation  projects 
offering  job  training,  and  to  maternity 
care  and  adoption  services  for  the  dis- 
honored women  of  Bangladesh. 

Included  in  the  gifts  of  churches  was  a 
$45,000  sum  from  the  Church  of  the 
Brethren  Emergency  Disaster  Fund, 
channeled  through  Church  World  Serv- 
ice.   Contributions  to  date  designated  by 
donors  for  Bangladesh  aid  have  totaled 
$36,300,  according  to  General  Board 
treasurer  Robert  Greiner. 

Impressive  as  the  combined  $13 
million  investment  of  the  churches  may 
seem,  the  amount  is  but  a  fraction  of  the 
billions  required  for  the  new  nation  to 
stand  on  its  own. 

Observers  on  the  scene  maintain  that 
the  damage  of  civil  strife  was  so  great 
and  the  number  of  homeless  is  so  vast 
that  the  rebuilding  of  Bangladesh  has 
really  just  begun.    □ 

In  Dinajpur  a  workman  uses  mud  to  build 
houses  (top).    In  Dacca  a  partially  deaf 
woman  learns  to  type  in  a  World  Council 
of  Churches/ Concerned  Ireland  project 

9-1-72    MESSENGER     11 


WT"^  wm)(S\®\rm'k(mr''9,  adldlir©^ 


The  Spirit 


After  I  spoke  out  on  controversial  issues 
at  the  close  of  the  1971  Conference,  I 
received  some  Matthew  18  type  of  letters 
questioning  whether  I  was  qualified  to  be 
moderator  at  all.    My  defensive  reply 
was  that  there  are  different  charges  laid 
on  the  head  of  the  moderator.  The  first 
of  the  many  opportunities  is  to  preach 
the  gospel,  and  in  my  book,  one  cannot 
preach  the  gospel  and  remain  neutral  on 
vital  issues.   The  second  charge  comes 
when  one  picks  up  the  gavel.   Then  one 
has  the  obligation  to  be  as  fair  and 
impartial  an  umpire  as  the  grace  of  God 
makes  possible.   There  is  a  third  func- 
tion, however,  which  I  have  discovered 
to  be  very  important.   This  is  the  obli- 
gation to  listen.    The  moderator  receives 
many  letters  and  in  his  travels  hears 
many  concerns. 

From  all  of  this  listening,  I  have 
discerned  seven  spirits  blowing  in  the 
Brethren  winds.   There  may  be  more, 
but  seven  is  a  good  biblical  number,  even 
if  too  large  for  a  respectable  sermon. 
From  a  love  letter  of  the  New  Testament, 
we  do  have  this  command:  "Beloved,  do 
not  believe  every  spirit,  but  test  the 
spirits  to  see  whether  they  are  of 
God  .  .  .  "  ( 1  John  4:1).   May  we  test 
the  spirits,  keeping  in  mind  that  in  a 
Brethren  context  my  word  is  not  the 
final  one,  but  through  my  word,  your 
word,  and  others,  we  might  discern 
together  whether  a  spirit  truly  confesses 
Jesus  Christ. 

Another  guideline  is  given  by  Paul  in 
1  Corinthians  2:12:  "Now  we  have  re- 
ceived not  the  spirit  of  the  world,  but  the 
Spirit  which  is  from  God,  that  we  might 
understand  the  gifts  bestowed  on  us  by 
God." 

In  fear  and  humility,  let  us  test  the 
spirits  to  see  whether  they  are  of  the 
world  or  from  God. 


"^ 


The  first  spirit,  increasingly  a  stronger 
wind,  is  the  spirit  of  conservatism.   Do 
not  deiyje  it  too  quickly;  rather,  listen 


by  Dale  W  Brown 


12     MESSENGER    9-1-72 


# 


&  the  spirits  of  the  Brethren 


to  what  I  am  feeling. 

Some  of  the  folk  who  embody  this 
spirit  have  really  gotten  through  to  me 
this  past  year.   Attending  the  Rhoades 
Camp  Meeting  last  fall,  which  I  confess 
I  had  never  heard  of  before,  I  was  made 
aware  of  how  many  plain  people  there 
still  are  in  our  brotherhood.    I  was 
flattered  that  they  recognized  me  from 
former  beardless  photos  and  greeted  me 
with  the  holy  kiss.   Brethren  con.serva- 
tives  are  in  some  ways  like  and  in  many 
ways  unlike  American  evangelicals. 
They  have  elicited  a  warm  response  from 
me  as  they  have  shared  the  sentiments 
expressed  by  the  plain  brother.    In 
many  ways  there  has  been  manifested  a 
sincere  loyalty  in  spite  of  a  lack  of  shar- 
ing in  the  leadership  structures  of  our 
fraternity.    Now,  they  sincerely  appreci- 
ate the  fact  that  their  voice  is  being 
taken  more  seriously  in  a  way  not  al- 
ways true  in  recent  decades. 

At  the  same  time,  I  believe  that  the 
conservatives,  though  not  as  guilty  as  the 
rest  of  us,  have  been  invaded  by  the 
spirit  of  the  world.   I  have  often  been 
hurt,  for  example,  to  find  some  con- 
servatives in  our  brotherhood  who  trust 
the  words  of  a  radio  preacher  who 
preaches  hate  toward  communists,  be- 
lieves in  baptizing  infants,  and  does  not 
observe  the  love  feast,  more  than  of  a 
brother  who  serves  on  the  staff  at  Elgin. 
Rightly  reacting  against  some  aspects  of 
the  social  gospel,  conservatives  have 
often  overreacted  to  the  extent  that  their 
substitution  of  personal  pronouns  in  the 
gospel  story  sometimes  makes  it  seem 
that  their  version  of  the  gospel  goes  back 
to  18th  and  19th-century  individualism 
more  than  to  the  first-century  message. 

The  Spirit  with  a  capital  "S"  truly 
speaks  through  the  conservatives  in 
calling  us  back  to  the  biblical  and  Breth- 
ren roots  of  our  faith.   But  when  a  the- 
ology about  the  Bible  is  equated  too 
easily  with  having  the  theology  of  the 
Bible,  that  makes  it  easy  for  the  spirit 
of  the  world  to  get  in. 

That's  why  we  need  one  another  in  the 
body  of  Christ.   We  need  to  confess  with 
Paul:  "We  know  in  part."   "Our  knowl- 
edge is  imperfect." 


spirit     of     God     Descend,     banner    by 
V^irtril    Hvlron.    RraHdork    Hpifrhts.    \fd. 


We  need  to  be  conserative  enough 
about  our  heritage  to  turn  to  what  some 
would  call  a  liberal  note  of  our  fore- 
fathers, who  emphasized  that  we  must 
ever  be  open  to  new  light  as  it  breaks 
forth  from  the  Word. 


Another  spirit,  with  a  small  "s"  — 
which  many  claim  blew  in  when  the 
bonnet  and  broadbrimmed  hat  blew  off 
as  the  first  Dunker  couple  jumped  into 
the  Model  T  Ford  —  is  the  spirit  of 
Americanism.    In  the  twentieth  century, 
this  spirit  has  penetrated  all  of  our  lives, 
conservatives  and  liberals.    America  has 
been  good  to  the  Brethren,  providing  a 
refuge  of  religious  freedom  and  virgin 
land,  some  of  the  best  being  occupied  by 
our  forefathers  after  someone  else  had 
killed  the  Indians.   Like  others,  we  came 
to  do  good  and  did  well.   Because  this 
land  has  been  so  good  to  us  in  a  material 
way,  it  is  very  difficult  for  many  of  us 
to  accept  the  fact  that  America  has  not 
been  and  is  not  good  to  many  of  the  poor 
of  our  own  land  and  the  oppressed  of 
the  world. 

Wanting  to  believe  the  best  about 
America,  many  of  us  have  departed  from 
our  heritage  in  adopting  a  civil  religion, 
one  which  identifies  Americanism  with 
Christianity.    Popular  preachers  of 
American  civil  religion,  many  claiming 
to  be  Bible  believing,  so  identify  Christ 
with  America  that  they  preach  against 
our  personal  sins  but  fail  to  preach 
against  the  sins  we  commit  together  in 
mass  murder  through  bombing,  exploita- 
tion of  peoples  in  the  Third  World, 
support  of  some  of  the  most  corrupt 
dictatorships  in  history,  and  operation  of 
a  system  in  which  the  rich  get  richer  and 
the  poor,  poorer.   They  often  change  our 
Lord's  prayer  to  "My  Father  who  art 
in  heaven,  forgive  me  my  personal  sins." 

The  testing  of  this  spirit  constitutes  one 
of  the  basic  struggles  in  our  churches. 
In  one  congregation  I  met  a  family  who 
had  withdrawn  their  membership  but  still 
maintained  some  relationships.    In 
response  to  my  inquiries,  they  told  me 
that  the  Vietnam  War  had  confronted 
them  squarely  with  the  question  of 

9-1-72    MESSENGER      13 


THE  SPIRIT  AND  THE  SPIRITS  /  continued 


whether  they  knew  a  higher  allegiance  to 
their  government  than  to  their  church. 
They  concluded  they  did.    I  wish  it  would 
have  been  the  other  way,  but  their  spirit 
represented  a  great  amount  of  integrity. 
The  spirit  of  the  world,  even  Robert's 
Rules  of  Order,  teaches  that  our  highest 
loyalty  should  be  the  state.    Everything 
the  Spirit  taught  me  in  Sunday  school 
about  Daniel  and  the  acts  of  the  apostles 
leads  me  to  proclaim  that  Jesus  Christ, 
not  Richard  Nixon  or  any  other  leader, 
is  Lord.    A  brother  wrote  requesting  that 


It  is  wrong  to  have 
a  theology  of 

resurrection 
without  a  theology 
of  the  cross. 


we  place  a  flag  on  the  platform.    I  an- 
swered that  the  decision  was  not  mine  to 
make  but  that  personally  I  am  not  anti- 
flag  as  long  as  the  flag  stands  for  liberty 
and  justice  for  all.    Neither  am  I  greatly 
pro-flag  as  I  place  symbols  pointing  to 
my  Christian  faith  as  being  more  im- 
portant, and  I  am  Quaker  enough  to 
wonder  about  many  of  these.    I  can  spell 
America  with  a  "c"  in  that  one  should 
be  loyal  to  everything  which  this  nation 
should  be  under  God.    I  can  also  spell 
America  with  a  "k,"  as  many  youth  do, 
to  point  to  the  fact  that  because  of  our 
gross  collective  sins,  it  is  difficult  to  be 
proud  that  one  is  an  Amerikan. 

The  Spirit  with  a  capital  "S"  does  com- 
mand us  to  make  prayers  for  all  men  in- 
cluding those  in  high  positions.    But  the 
Spirit,  no  doubt,  says  to  us  what  he  said 
to  the  Christians  at  Pergamum:  "But  I 
have  a  few  things  against  you:  you  have 
some  there  who  hold  the  teachings  of 
Balaam"  (Rev.  2:14),  Balaam  being  one 
of  the  symbols  in  the  Book  of  Revelation 
to  point  to  idolatry  of  the  ruler  cult. 


A  third  spirit  which  is  being  tested 
is  the  spirit  of  liberalism.    In  many  ways 
I  have  felt  that  I  have  had  the  right  to  be 
rough  on  the  liberals,  whoever  they  are, 
because  I  have  been  one  of  them. 
Christianity  came  alive  for  me,  first, 
through  the  social  gospel  movement  of 
the  Thirties.    Liberals  have  returned  this 
favor  in  being  rough  on  me,  so  much 
so  that  on  occasion  I  have  discovered 
that  conservatives  are  not  the  only  ones 
who  can  be  afflicted  with  a  closed  mind 
and  dogmatic  spirit. 

I  believe  it  was  the  Holy  Spirit  of  love 
who  led  the  Brethren  into  greater  open- 
ness and  mission  to  others.    But  this  same 
openness  to  the  world  has  led  to  greater 
infiltrations  of  worldly  spirits.    In  our 
desire  to  move  from  a  peculiar  pilgrim 
people,  to  comfortable  conforming  cit- 
izens, we  have  often  followed  the  spirits 
more  than  we  have  tested  the  spirits. 
The  truth  of  the  matter  is  that  the  early 
Christians  were  not  respectable.    Though 
commanded  to  live  at  peace  with  all  men 
so  far  as  possible,  we  are  also  promised 
the  sword  of  division  and  persecution.    In 
the  name  of  openness,  efficiency,  and 
acceptance,  liberalism  has  too  often  led 
us  to  compromise  our  convictions  and 
soft  pedal  our  witness. 

Nevertheless,  as  the  Spirit  speaks 
through  the  conservatives  to  have  us  hold 
fast  to  what  is  good,  so  the  Spirit  speaks 
through  the  liberals  to  have  us  be  open 
to  the  coming  of  the  new.   It  has  been  the 
liberals  who  have  kept  alive  the  old 
Brethren  theme  that  Christianity  applies 
to  all  of  life.    This  quote  from  Martin 
Luther  is  appropriate:  "...  if  you 
preach  the  gospel  in  all  aspects  with  the 
exception  of  the  issues  which  deal  spe- 
cifically with  your  time  you  are  not 
preaching  the  gospel  at  all." 

When  others  have  forsaken  the  king- 
dom teaching  of  the  Bible,  it  has  been 
the  liberals  who  have  pointed  to  the  first 
fruits  of  the  kingdom  —  righteousness, 
peace,  and  justice,  and  kept  us  praying, 
"Thy  kingdom  come  ...  on  earth  as  it 
is  in  heaven." 


A  powerful  spirit  which  is  much  with 
us  is  the  spirit  of  evangelism.   In  the 
m.idst  of  so  much  bad  news,  it  is  wonder- 
ful to  have  many  discovering  and  sharing 
the  Good  News.   The  spirit  of  Key  73 


will  blow  all  around  us. 

The  spirit  of  the  world  will  get  in, 
however,  if  we  depart  from  our  bap- 
tismal vow  that  Jesus  Christ  is  both 
Savior  and  Lord.    If  we  proclaim  Jesus 
Christ  as  Savior  only,  evangelism  will 
become  a  program  from  those  who  want 
protection  from  the  scrutiny  of  Christ 
over  their  American  life-style  and  who 
attempt  to  escape  God's  judgment  on  our 
racism,  militarism,  and  materialism.    If 
we  proclaim  Jesus  Christ  as  Lord  without 
receiving  him  as  Savior,  we  fail  to  heed 
the  call  to  repent  of  our  own  sins  and 
know  the  power  of  new  birth  and  radical 
commitment. 

The  world  will  get  through  if  we  think 
we  can  sell  the  gospel  in  the  same  way 
that  Madison  Avenue  sells  cars  or  that 
salesmen  sell  encyclopedias.    If  we  live  in 
the  Spirit  of  Christ,  we  cannot  manipu- 
late people  for  our  own  ego  trips  or  even 
for  the  sake  of  our  own  institutions. 
Their  good,  their  wholeness,  their  salva- 
tion must  be  at  the  heart  of  our  concern. 
Neither  should  we  "schematize"  the 
gospel  by  assuming  that  Christ  has  to 
come  into  all  of  our  lives  in  exactly  the 
same  way.   I  have  a  prejudice  against  any 
scheme  which  attempts  to  set  it  up  too 
neatly,  such  as  a  person  will  be  saved, 
then  serve  and  change  the  world.    In  the 
New  Testament  as  I  read  it,  the  call  to 
faith  and  obedience  is  so  dynamically 
interrelated  that  it  is  impossible  to  dia- 
gram.   Bonhoeffer's  statement  is  a  good 
one:  "Only  he  who  believes,  obeys,  and 
only  he  who  obeys,  believes." 

The  spirit  of  the  world  is  getting 
through  if  we  participate  in  evangelism 
only  because  it  will  make  the  people 
happy  that  we  are  finally  doing  some- 
thing.  The  spirit  may  be  more  from  the 
world  when  we  become  more  oriented 
toward  results  than  faithfulness.    The 
Brethren  are  sometimes  proud,  some- 
times ashamed,  sometimes  guilt-ridden 
about  size.    And  this  is  right,  for  there 
are  both  bad  and  good  reasons  why  we 
do  not  have  more  members.    We  have 
lost  members  because  of  self-righteous 
legalisms  and  clannishness.    We  have 
failed  to  attract  members  because  of  our 
failure  to  witness  boldly  and  enthusiasti- 
cally to  our  faith.   But  we  have  also  lost 
members  when  congregations  defected 
because  their  members  found  it  more 
profitable  to  join  denominations  with  no 


14      MESSENGER    9-1-72 


scruples  against  slavery.    We  have  also 
lost  to  the  growing  cult  of  civil  religion. 

But  to  worry  too  much  about  size  is  to 
ask  the  wrong  question.   The  question  is 
faithfulness,  not  success.    I  am  con- 
vinced that  through  some  periods  of 
history,  a  faithful  church  would  lose 
members.   In  other  eras,  God  might  use 
such  faithfulness  of  witness  for  a  new 
ingathering  of  his  people.   The  important 
question  the  Spirit  asks  is  "Brethren, 
how  can  you  be  more  faithful?   How  can 
we  engender  the  love  we  had  at  first?" 


There  is  much  more  to  say,  but  those 
of  you  who  know  me  will  guess  that  I 
want  to  reflect  on  a  fifth  spirit  which  is 
abroad,  the  spirit  of  pacifism.    Some  have 
used  the  word  pacifism  to  name  the  spirit 
from  the  world  and  biblical  nonresistance 
to  point  to  the  Spirit  from  God.    I  have 
opposed  this  way  of  defining  the  issues 
because  I  believe  that  pacifism  means 


We  can't  sell 

the  gospel 
in  the  same  way 
Madison  Avenue 
sells  cars. 


peacemaking  (Matt.  5:9)  and  nonre- 
sistance  (Matt.  5:39)  — both  Sermon 
on  the  Mount  concepts. 

To  get  at  the  same  thing,  however,  it 
might  be  well  to  distinguish  between  the 
anti-war  and  Christian  peace  movements. 
I  do  not  make  this  distinction  to  sep- 
arate the  sheep  from  the  goats  but  rath- 
er to  attempt  to  clarify  some  things  which 
have  happened  these  past  months.   As 
the  government  has  taken  away  the  threat 
of  the  draft  and  reduced  the  number  of 
American  deaths,  it  has  been  revealed 
that  many  opposed  the  war  because  of 


the  death  and  possible  loss  of  Americans 
and  not  out  of  Christian  compassion  for 
the  Vietnamese.   There  is  a  real  question 
whether  the  majority  of  Americans  op- 
pose the  killing  of  Vietnamese,  even 
women  and  children,  if  very  few  Amer- 
icans are  dying.    At  the  same  time  we 
have  experienced  the  demise  of  the  anti- 
war movement,  we  have  growing  num- 
bers of  Christians  yearning  for  Christian 
and  biblical  foundations  for  their  peace 
concern. 

The  Sixties  revealed  much  about  us. 
In  one  mood  we  were  thrilled  as  the 
songs  of  our  Brethren  campfires  were 
sung  on  the  streets  and  as  our  private 
thing  about  conscientious  objectors  be- 
came common  stuff  in  our  daily  news- 
papers.   In  another  mood,  however,  we. 
some  of  us,  were  saddened  by  the  un- 
faithfulness of  our  own  congregations. 
In  our  efforts  to  be  open  to  our  com- 
munities we  had  de-emphasized  the  very 
beliefs  which  would  have  made  us  popu- 
lar with  many  in  the  Sixties.   Accultura- 
tion combined  with  our  liberal  home 
mission  strategy  backfired  to  cause  us  to 
miss  a  tremendous  opportunity  to  witness 
to  a  large  anti-war  crowd. 

What  about  the  Seventies?   If  the 
Vietnam  tragedy  comes  to  an  end,  the 
anti-war  movement  will  evaporate  more 
quickly.    Nevertheless,  hatred,  injustice, 
and  slavery  will  still  abound.   With  fewer 
voices  around,  the  peace  witness  of  the 
Brethren  will  be  needed  more  than  ever. 
Many  of  us  who  have  enjoyed  the  com- 
pany of  so  many  crying,  "Peace,  Peace," 
may  discover  anew  that  there  are  few 
who  enter  the  narrow  gate  that  leads  to 
the  Way  of  the  Cross.  Can  we  expect  the 
Brethren  who  were  unfaithful  to  their 
peace  genius  in  the  Sixties  when  peace 
was  in  the  songs  of  the  land,  to  be  more 
faithful  when  peace  is  no  longer  a  fad? 
If  we  are  Flamed  by  the  Spirit,  such  a 
miracle  may  be  possible. 

I  agree  with  Floyd  Mallott  who  felt 
that  the  real  story  of  the  destiny  of  the 
Brethren  in  the  twentieth  century  is  tied 
up  to  our  faithfulness  on  this  issue.    I 
believe  the  Spirit  desires  to  enflame  us  to 
share  both  with  those  who  preach  peace 
without  Christ  and  with  those  who 
preach  Christ  without  his  way  of  peace. 

From  my  biased  perspective,  spirit 
number  six,  the  spirit  of  radicalism,  is 
often  regarded  to  be  a  larger  wind  than 


it  really  is  among  the  Brethren.    Else- 
where, I  have  written  identifying  and 
defining  this  mood  in  the  context  of  our 
biblical  and  historical  heritage. 


Diversity  can  be  good 
if  in  testing 

the  spirits 
it  leads  us  to  be 
more  faithful. 


Here  I  would  like  to  place  the  radicals 
in  the  same  bag  as  the  other  spirits.   Yes, 
the  spirit  of  the  world  has  gotten  through 
to  them  in  spite  of  the  fact  that  some 
radicals  have  so  ably  captured  the  spirit 
of  the  pilgrim  people  not  conformed  to 
the  world.   Turned  oflf  because  nominal 
Christians  do  not  practice  what  they 
preach,  radicals  also  are  often  prone  to 
reject  what  they  preach.   The  spirit  of 
radicalism  can  throw  out  Christianity 
with  the  church. 

Many  of  the  sons  and  daughters  of 
Brethren  who  accuse  local  congregations 
of  acculturation,  namely,  selling  out  to 
their  culture,  have  been  acculturated 
often  in  their  own  way  to  subcultural 
values.   Some  efforts  to  begin  new  con- 
gregations from  those  dissatisfied  with 
the  church  have  failed  because  the 
alienated  are  so  brainwashed  by  other 
aspects  of  American  culture  as  to  not 
really  accept  the  Christian  faith.    Like- 
wise, some  radicals  imbibe  personal 
habits  and  life-styles  out  of  tune  with 
New  Testament  positions. 

At  this  point,  however,  I  would  like  to 
pursue  my  interest  as  to  how  those  of  us 
in  the  church  might  relate  to  radicals,  our 
own  or  others.  This  has  come  to  special 
focus  with  the  trials  of  the  Harrisburg  7 
and  Angela  Davis.   These  past  months, 
I  have  often  wanted  to  declare  Elder 
George  Miller  of  Lancaster  County, 


9-1-72    MESSENGER      15 


mt 


THE  SPIRIT  AND  THE  SPIRITS  /  continued 


Clvde     S.      Albangh,      from      Circle\ille.      South- 
ern  Ohio,   to   retirement 

Lvle  C.  Albright,  from  district  executive  post. 
lowa-Minnesota-Missouri-Arkansas.  to  ^\'ichita 
First.  Western  Plains 

F.  Mer\in  Baker,  from  pri\ate  employment  to 
Larchmont,  Pacific  South\sest 

Leonard  Blackwell.  from  pri\ate  enterprise  to 
Oak    Gro\e.    South.    \'irlina 

Louis  D.  Bloom,  from  Fairchance  Fain  ieiv. 
^\■estem  Penns^hania,  to  Monroe\ille.  A\'ei;tern 
Pennsylvania 

Harold  L  Bowman,  from  South  Bav  Community. 
Pacific  South^vest.   to   Arbor    Hill.   Shenandoah 

John  S.  Breidenstine.  from  Glendale.  .\riz.. 
Pacific  Southwest,  to  Hershey.  Spring  Creek. 
Atlantic     Northeast,     associate     pastorate 

Joe  E.  Campbell,  from  Lindsay  Community 
Pacific  Southwest,  to  Santa  .\na.  Pacific  Southwest 

L.  Clyde  Carter  Jr..  from  Nfidland.  Mid-At- 
lantic,  to  Dale\ille,  Virlina 

Gerald  F.  Delfenbaugh.  from  Tire  Hill,  West- 
ern Penns\l\ania,  to  Geiger  church.  Western 
Pcnns\l\ania 

Benjamin  Franklin  Deitz.  Trout  Run  and  An- 
tioch,  Shenandoah,  yoked  parish 

Earl  D.  Dietz.  from  Leamersville.  Middle  Penn- 
syhania.   to  Old   Fin-nace.   West    Mar\a 

Emerson  Fike.  from  Nft.  Hcrmon,  \irlina,  to 
Midland.    Mid-.-^tlantic 

\\'endell  P.  Florv.  from  Wa^'nesboro.  Shen- 
andoah, to  Flower  Hill.  Mid-.Atlantic 

Robert  Fryman,  from  Donnels  Creek.  Southern 
Ohio,    to    Potsdam.   Southern   Ohio 

Be\erly  Good,  from  .■\rbor  Hill.  Shenandoah,  to 
Elk   Run/Moscow.  Shenandoah 

Terry  L.  Grove,  from  Seattle.  Olympic  \'iew. 
Oregon-Washington,  associate  pastorate,  to  Elk- 
hart \'allev.  Northern  Indiana 

John  \\'.  Handlev.  from  secular  position  to 
Lake  Breeze.  Northern  Ohio 

John  .A.  Harpold.  from  secular  position  to 
Thurmont,     Mid-.Atlantic 

Glenn  A.  Heckman,  from  Jenners\ille,  .\tlantic 
Northeast,   to   Edgewood,   Mid-Atlantic 

Hardy  D.  Henson.  from  textile  manufacturing 
to  Concord.  Shenandoah 

John  E.  Hoffman,  from  teaching  post.  Florida, 
to   Pittsburg.  South  Central   Indiana 

I.  D.  Hoy.  from  Bethany.  Virlina,  to  Mount 
Hermon.  \'irlina 

Donald  R.  Jordan,  from  Lafayette.  South/ 
Central   Indiana,   to   Dayton.  Shenandoah 

J.  \\'ayne  Judd,  from  chaplain,  St.  Luke's, 
loua-Minnesota,    to    Waynesboro.    Shenandoah 

\Villiam  Kidwell.  froiu  chaplain  resident.  L'ni- 
\ersity  of  \'irginia  Hospital,  to  DaMon,  Mack 
Memorial,  Sotuhern  Ohio 

Kerby  Lauderdale,  from  Oakland,  Pacific  South- 
west,   to  Eel   Ri\er,    South/Central    Indiana 

Samuel  W.  Longenecker,  from  Dayton,  Shenan- 
doah, to  Jackson  Park.  Southeastern 

Ralph  B.  Martin,  from  Pasadena.  Pacific  South- 
west,  to  South    Bay,   Pacific  Southwest 

James  O.  Mc.\voy,  from  Currnille,  Middle 
Pennsylvania,  to  Whittier.  Valley  View,  Pacific 
Southwest 

Jeffrey  McCorkindale,  from  Roanoke.  Central, 
\'irlina.  interim  part-time  pastorate,  to  Terrace 
\'iew,    \'irlina 

Russell  L.  Mclnnis,  Cherry  Grove  and  Yellow 
Creek,  Illinois   and   ^Visconsin,  yoked   parish 

Roy  McVey.  from  Smith  Chapel.  Virlina.  to 
Ca\e  Rock.  \'irlina 

L.  Jay  Minnich.  from  bookstore  ownership. 
Indiana,   to  Stony  Creek.  Southern  Ohio 


Pennsylvania,  as  a  patron  saint  for  our 
time.   In  the  18th  century,  his  ox  was 
Stolen.  He  knew  where  it  was  but  made 
no  claim  to  it,  being  a  Sermon  on  the 
Mount  literalist.   His  neighbors,  however, 
had  the  thief  arrested.   This  preacher, 
George  Miller,  walked  twenty  miles  to 
Lancaster  to  see  him.    He  wanted  to 
plead  that  the  man  not  he  whipped  and  to 
make  efforts  to  supply  him  a  warm  bed. 
Though  he  knew  the  man  to  be  guilty, 
he  was  willing  to  do  more  for  him  than 
many  Brethren  this  last  year  were  willing 
to  do  for  those  whom  the  jury  later  found 
innocent. 

There  is  a  biblical  command  that  few 
liberals,  conservatives,  or  biblical  literal- 
ists  take  seriously.   That  is,  Hebrews 
13:3:  "Remember  those  who  are  in 
prison,  as  though  in  prison  with 
them,  .  ,  ,"'   I  feel  the  Spirit  is  calling  us 
to  take  seriously  these  biblical  com- 
mands.   As  Brethren  ministered  so  well 
to  the  victims  of  war,  may  we  also  be 
led  to  remember  the  victims  of  poverty 
who  often  land  in  prison.   We  do  re- 
member our  own  Bob  Gross  in  prison  at 
Ashland.  Kentucky,  for  draft  resistance 
and  John  Flory  on  trial  in  Lafayette, 
Indiana,  also  for  draft  resistance. 
Through  them  may  we  be  led  to  remem- 
ber many  others  in  word  and  in  deed 
who  are  in  these  evil  institutions.    We 
read  that  Jesus  knew  that  the  Spirit  of 
the  Lord  was  upon  him  because  he  had 
been  anointed  to  "proclaim  release  to  the 
captives"  and  to  "set  at  liberty  those  who 
are  oppressed." 


The  seventh  spirit  is  the  spirit  of 
enthusiasm.   The  Holy  Spirit  comes  in  a 
powerful  way  through  many  enthusiastic 
responses  and  miraculous  gifts  today. 

Nevertheless,  the  spirit  which  comes 
from  the  world  gets  mixed  in  with  the 
Holy  Spirit.   I  believe  it  gets  through 
when  there  is  a  primary  appeal  to  our 
selfish  motives  to  know  joy,  healing,  suc- 
cess, happiness,  forgetting  that  "whoever 
would  save  his  life  will  lose  it"  (Matt. 
16:25)  and  that  basic  to  Christianity  is 
losing  one's  life  for  the  sake  of  Christ 
and  others,  in  seeking  first  the  kingdom. 
I  have  had  to  examine  myself  as  to  why, 
when  I  hear  Jane  Kennedy  or  Daniel 


Berrigan  radiate  with  joy  in  offering  a 
homily  of  hope,  I  like  it  while  many  other 
statements  about  the  power  of  prayer  and 
great  success  stories  about  the  working 
of  the  Spirit  turn  me  off. 

I  do  have  something  to  offer.   It  is 
wrong  to  have  a  theology  of  resurrec- 
tion without  a  theology  of  the  cross.   In 
our  type  of  world  we  are  called  as  Chris- 
tians to  participate  with  God  in  his  great 
sutTerings  for  the  sins  of  the  world.    If 
in  the  midst  of  our  compassion,  opposi- 
tion to  e\il.  and  struggles,  we  can  receive 
h>'  God's  grace  promises  and  victory,  this 
is  biblical  hope.    But  if  we  attempt  to 
gain  joy,  peace,  health,  and  well-being 
apart  from  the  way  of  the  cross,  then  our 
efforts  can  represent  an  attempt  to  es- 
cape from  the  problems  of  the  world. 

The  Spirit  movement  and  Jesus  move- 
ment might  in  part  be  a  response  to  the 
fact  of  the  great  despair  about  our  old 
world.    If  the  world  is  so  bad  out  there, 
then,  the  least  we  can  do  is  to  get  things 
right  in  here.   If  that  happens  in  the  thick 
of  our  joining  God  in  his  suffering  for 
the  sins  of  the  world,  good:  if  it  repre- 
sents an  escape,  then  this  can  be  a  tem- 
porarily happy,  but  unchristian  trip. 

Now.  I  confess  that  I  have  said  far  too 
little  to  be  fair  on  such  big  issues.    I 
deliberately  did  not  set  out  to  make 
anyone  mad.    Neither  have  I  wanted  to 
leave  any  of  us  comfortable. 

Last  year's  Conference  was  one  which 
emphasized  the  strength  of  One  Spirit  in 
the  midst  of  diversity.  This  year,  how- 
ever, in  testing  the  spirits  I  would  like  to 
punctuate  the  theme  of  faithfulness. 
Diversity  in  itself  is  not  good.  It  can  be 
had  if  it  leads  us  away  from  love  of  one 
another  and  discipleship. 

Diversity  can  be  good  if  in  testing  the 
spirits  it  leads  us  to  be  more  faithful. 
The  purpose  of  church  discipline  is  not  to 
conform  to  the  church:  rather  its  pur- 
pose is  to  help  us  help  each  other  more 
nearly  conform  to  the  mind  of  Christ. 
.\nd  it  is  our  faith  that  in  conforming  to 
Jesus  Christ,  our  individuality  will  be 
enhanced  and  our  gifts  will  be  sanctified 
by  the  Holy  Spirit. 

In  this  testing  of  the  spirits  if  there  has 
been  anything  of  the  Holy  Spirit,   "Let 
him  who  has  an  ear  .  .  .  hear  what  the 
Spirit  says  to  the  churches"  (Rev. 
2:29).     □ 


16      MESSENGER    9-1-72 


The  in  answer  is  everyone: 


Who  speaks,  listens, 

decides 
on  Brethren  ministries? 


In  the  church  today,  there  is  continuing 
concern  about  who  speaks,  who  listens, 
who  decides,  who  ministers  in  the 
name  of  the  Church  of  the  Brethren. 

The  "in"  answer  is  everyone.    As 
translated  by  some,  this  means  each 
member  who  is  interested  in  the 
life/witness  of  the  church  should  have  a 
voice  in  deciding  how  that  life/witness 
shall  be  expressed.    It  is  easy  to  assent  to 
the  feeling  of  the  rightness  of  the  goal. 
But  one  has  to  ask  promptly:  how  do 
you  hear  the  voice  of  every  interested 
person  in  the  church?   how  do  you  re- 
solve the  profound  differences  among 
those  voices  today? 

Functionally  speaking,  do  we  have  to 
fall  back  upon  "representative  democ- 
racy" and  assigned  responsibility?    And, 
if  we  do  have  to  live  with  the  decisions 
of  representative  groups,  can  we  main- 
tain the  increased  participation  of  inter- 
ested persons  in  the  decision-making 
process? 

Participation  on  upswing 

Speak  up  .  .  .  make  your  influence  felt 
.  .  .  help  shape  your  future:  These  are 
the  rallying  cries  in  most  of  our  institu- 
tions today.   Persons  are  responding  in 
rather  significant  numbers.    For  Brethren 
this  desire  to  share  in  decision  making 
is  expressed  by  more  persons  speaking 
out  about  their  concerns  and  values  in 
congregations,  districts.  General  Board, 
and  Annual  Conference.   It  is  no  differ- 
ent in  the  seminary,  the  colleges,  and  the 
retirement  homes.   In  some  instances  the 
concerns  are  voiced  by  a  number  of 
persons  speaking  individually.    In  other 
cases  those  with  a  common  concern  use 
a  group  as  their  way  of  being  heard. 

This  encouragement  to  be  involved, 


to  go  to  bat  for  your  values,  is  part  of 
the  very  climate  of  our  common  life 
today.    In  our  situation  the  urge  is  fed 
from  both  directions:  persons  are  taking 
initiative  to  shape  the  life  of  the  church 
to  which  they  belong,  and  our  basic 
agencies  —  Annual  Conference,  General 
Board,  districts  —  are  deliberately  in- 
viting wider  sharing  by  opening  channels 
for  unrestricted  two-way  communication. 

Specifically,  in  terms  of  the  General 
Board,  the  internal  pressures  to  secure 
ideas  beyond  its  own  ranks  have  resulted 
in  a  marked  increase  in  the  number  of 
Brethren  speaking  directly  to  the  board 
about  their  concerns  and  about  the 
board's  actions.    This  participation  in- 
cludes more  interested  persons  or  con- 
gregational officials  regularly  attending 
board  meetings,  submitting  concerns  or 
proposals,  and  voicing  agreement  or  dis- 
agreement with  actions  of  the  board.    In 
its  goal-setting  task  the  board  has 
involved  the  delegates  of  Annual  Con- 
ference, held  hearings  with  representative 
groups  across  the  Brotherhood,  and 
recently  invited  the  district  executives  to 
name  three  persons  from  their  group  to 
participate  as  ex  officio  members  of  the 
Goals  and  Budget  Committee  in  de- 
veloping the  priorities  for  1974-75  bi- 
ennium.   The  voice  of  the  Brotherhood 
is  also  fed  in  through  the  board-proposed 
Annual  Conference  Review  and  Evalu- 
ation Committee. 

Current  program  adjustment  decisions 

The  question  of  who  speaks,  listens,  or 
decides  on  our  ministries  arose  sharply 
in  connection  with  Cincinnati  General 
Board  actions  to  reduce  Brotherhood 
programs  to  match  the  available  financial 
resources.    Operational  expenses  needed 


to  be  reduced  approximately  $200,000 
in  order  to  approximate  a  balanced 
budget  in  1973.   With  deficits  last  year 
and  this  year  in  this  basic  $200,000 
range,  undesignated  reserves  of  the 
board  will  be  well  below  the  established 
minimum  goal  of  $750,000  as  we  come 
to  the  1973  budget  year. 

Although  this  increased  participation 
complicates  the  making  of  decisions,  it  is 
a  positive  trend  in  the  life  of  the  church. 
It  should  be  encouraged  and  the  board 
should  find  improved  ways  of  using  these 
shared  insights  as  it  fulfills  the  responsi- 
bilities given  it  by  the  church.   There  are 
limits  imposed  by  the  representative 
nature  of  our  Brethren  decision-making 
structures  and  this  reality  has  to  be  bal- 
anced with  our  individual  desires  to 
shape  the  ministries  in  keeping  with 
our  perspectives.    A  response  to  an 
invitation  to  speak  cannot  always  lead 
to  a  decision  in  keeping  with  the  ideas 
voiced. 

Forces  moving  us  to  a  position  of 
deficit  financing  are  numerous  and  have 
been  at  work  over  a  period  of  time. 
Some  of  these  forces  are  easily  identified: 
We  have  been  a  part  of  the  expansive 
mood  of  our  nation  in  this  century  and 
have  added  ministries  more  frequently 
than  we  have  dropped  them.   Inflation 
has  drastically  reduced  the  reach  of  our 
dollars  during  the  past  decade.   The 
percentage  of  the  Brethren  outreach 
dollar  coming  to  the  Brotherhood  Fund 
has  steadily  declined  during  the  past 
decade.   The  patterns  of  personal  and 
congregational  life  have  changed  in  ways 
that  are  reducing  the  board's  income 
from  printing  and  marketing.   The 
recent  change  in  our  government's  mone- 
tary policy  increased  our  operating  ex- 


by  S.  Loren  Bowman 


9-1-72    MESSENGER     17 


penses  overnight  by  15  percent  in 
Europe  and  more  than  8  percent  in 
Nigeria  as  the  dollar  was  devalued. 

How  then  (staff  and  nonstaff  members 
asked)  could  the  board  be  so  short- 
sighted in  projecting  program  and  budg- 
et? Why  such  abrupt  decisive  action? 
If  this  was  coming,  why  had  the  board 
continued  to  employ  staff  over  the  past 
three  years?  There  are  no  easy,  fully 
satisfying  answers  to  these  questions. 

The  apparent  abruptness  of  the  de- 
cision —  especially  for  those  not  closely 
related  to  the  budgets  of  the  General 
Board  —  stems  from  forces  such  as: 
our  reluctance  to  admit  we  were  over- 
extended; our  difficulty  in  saying  no  to 
acute  human  needs  around  the  world; 
our  stubborn  hope  that  the  financial 
picture  would  change  in  our  favor:  our 
need  for  a  wider  variety  of  staff  skills  to 
assist  our  Brethren  ministries  on  six 
continents. 

In  adjusting  programs  downward,  the 
board's  basic  guideline  was  to  continue 
the  essential  ministries  at  their  current 
comparative  strength  in  relation  to  each 
other  until  the   1974-75  goals  are  estab- 
lished.  This  meant  cutbacks  of  similar 
order  in  the  broad  program  priorities  of 
congregational  renewal,  communication, 
peace,  and  personnel  functions.   The 
obvious  meaning  is  that  the  various 
major  units  of  the  staff  will  be  unable  to 
perform  some  of  the  functions  carried 
in  the  past  and  that  the  selection  of  what 
is  most  vital  will  need  to  be  exercised 
with  greater  care. 

As  the  board  reported  its  specific  ac- 
tions to  Conference,  it  was  clear  that 
persons  in  the  immediate  board-related 
family  and  in  the  larger  family  of  the 
church  had  concerns  they  wished  to 
express  —  questions  they  wanted  an- 
swered.   One  series  centered  around: 
Who  was  involved  in  making  the  de- 
cisions? Were  the  decisions  made  by  the 
staff  (meaning  the  five  executives  who 
make  up  the  Administrative  Council)? 
Were  the  decisions  made  by  the  members 
of  the  General  Board?  Wouldn't  it  have 
been  helpful  to  get  the  counsel  of  district 
executives  and  Standing  Committee? 
And  why  was  there  surprise  among  staff 
members  being  released  or  redeployed 
as  a  result  of  the  cutbacks  in  program? 
Another  series  asked:  Why  did  you  cut 
this  program  instead  of  that  program? 


Why  did  you  release  or  redeploy  this 
person  and  keep  that  person? 

Simply  stated,  though  fairly  compli- 
cated in  practice,  the  General  Board 
made  the  basic  program  adjustment 
decisions.    By  policy,  the  total  board 
must  approve  the  launching  of  new  pro- 
gram and  the  dropping  of  present 
program.   The  Goals  and  Budget  Com- 
mittee (composed  of  the  Executive  Com- 
mittee and  the  Administrative  Council) 
recommended  to  the  full  board  the  basic 
guideline  on  program  balance  and  the 
specific  items  to  be  adjusted.    The 
decisions  on  releasing  or  redeploying  staff 
were  made  in  light  of  these  program 
adjustments  by  the  Executive  Committee 
and  the  'Administrative  Council,  the  two 
units  of  the  board  responsible  for  selec- 
tion, supervision,  and  termination  of 
personnel.    Since  decisions  on  program 
adjustments  needed  to  come  first,  staff 
members  directly  involved  were  not 
aware  of  specific  personnel  decisions 
until  they  reached  the  final  stages.   The 
general  staff  had  opportunity  to  share 
in  the  basic  budget  picture  and  in  pro- 
posing possible  solutions  prior  to  the 
meeting  of  the  board.   They  were  not 
involved  in  formal  discussions  on 
personnel. 

Obvioush  the  choices  between  pro- 
grams and  staff  persons  in  a  5200,000 
budget  adjustment  are  difficult  and  are 
based  upon  the  judgments  of  those  in- 
volved in  the  decision.    This  kind  of 
responsibility  is  accepted  b\'  the  board, 
on  behalf  of  the  church,  with  a  clear 
understanding  that  its  judgments  will  not 
always  be  right  and  with  the  hope  that 
new  insights  for  its  tasks  can  come  from 
the  church.    But  on  specific  issues  and 
particular  personnel  choices,  the  General 
Board  cannot  escape  the  need  to  make 
decisions.    However,  the  freedom  of  a 
number  of  persons  to  voice  their  con- 
cerns about  these  decisions  represents  a 
wholesome  development  for  the  future 
of  our  Brethren  ministries. 

Viewing  our  ministries  relationally 

Persons  and  institutions  do  not  nor- 
mally find  joy  in  curtailing  their  activities 
or  programs.    When  such  downward 
adjustments  need  to  be  made,  it  is 
difficult  to  avoid  a  sense  of  failure.    In 
the  current  actions  of  the  board,  agony 
of  spirit  is  clearly  present  in  the  decision 


makers  and  in  the  lives  of  those  who 
must  undertake  significant  career  and 
family  adjustments.   Sincere  efforts  are 
made  to  keep  persons  central  in  its  per- 
sonnel considerations  and  policies  but  the 
General  Board  is  not  in  a  position  to 
guarantee  lifetime  jobs  to  its  employees. 
Therefore,  staff  contracts  contain  two 
qualifiying  items:  the  employment  agree- 
ment may  be  terminated  ( 1 )  at  the 
initiative  of  the  board  on  three  months' 
notice:  and  (2)  at  the  initiative  of  staff 
on  thirty  days'  notice. 

It  is  urgent  that  we  see  the  witness 
of  the  Church  of  the  Brethren  relation- 
ally  and  inclusively  at  this  time.    Our 
numerous  and  varied  ministries  are  all 
involved  in  the  church's  impact  in  the 
world  —  whether  they  are  expressed  by 
congregations,  districts.  Annual  Con- 
ference, seminar..  General  Board: 
whether  they  are  expressed  by  the  witness 
of  individuals,  special  interest  groups, 
camps,  publications,  colleges,  hospitals, 
retirement  homes.   When  these  are 
viewed  in  relationship  to  each  other  and 
seen  as  reenforcing  each  other,  a  down- 
ward adjustment  in  one  may  not  mean 
the  total  Brethren  impact  will  be  less 
in  1973  than  it  was  in  1968  or  1963. 
Our  changing  structures  and  patterns  of 
ministry  may  be  coming  into  a  new, 
creati\e  balance. 

With  the  development  of  districts,  it 
may  be  that  some  reduction  in  staff  at 
the  Brotherhood  le\el  is  a  proper  ap- 
proach to  the  total  professional  leader- 
ship of  the  denomination  in  this  period 
of  our  history.    As  I  stated  to  the  Con- 
ference. "It  should  be  expected  that 
new  relationships  and  new  balances  of 
strength  should  occur  within  and  be- 
tween our  wide  varieties  of  ministry 
as  different  conditions  needs  emerge  in 
the  church  and  in  the  world.    Together, 
in  Christ,  the  witness  of  the  Brethren  will 
go  forward  as  we  move  into  the  future." 

Operationally,  this  is  how  I,  as  the 
board's  general  secretary,  see  our  de- 
cisions and  ministries;  it  is  how  I  view 
the  process  in  terms  of  my  faith  per- 
spectives and  personal  values.    I  do  not 
expect  that  any  other  person  shall  view 
these  matters  in  this  same  manner  but 
I  do  hope  that  you  have  a  glimpse  of 
some  of  the  assumptions  and  feelings  of 
one  person  deeply  involved  in  the 
decision  making  of  the  General  Board.  □ 


18     MESSENGER    9-1-72 


LETTERS//row  1 


tians"  have  applied  Jesus"  teaching  about 
brotherliness  only  to  the  members  within 
our  own  particular  denomination.  Jesus 
would  have  us  cross  the  lines  that  divide 
the  Protestants  into  so  many  groups,  and 
separate  Protestants  from  Catholics. 

I  have  in  mind  simple  commandments 
such  as  these:  "Exhort  one  another  to  good 
works";  "in  honor  preferring  one  another"; 
and  "be  ye  kindly  affectionate  toward  each 
other";  even  "that  you  love  one  another  as 
I  have  loved  you."  This  is  much  more  than 
tolerance  or  respect. 

We  Brethren  should  love  the  Methodists: 
both  of  us  must  love  the  Pentecostals  and 
Seventh  Day  Adventists;  and  all  four  groups 
here  named  should  love  the  Catholics. 

Idealism?  Dreaming?  Impractical?  I  say 
no.  This  is  Jesus"  formula  to  keep  this  world 
from  destroying  itself  with  nuclear  weapons 
or  pollution;  to  keep  people  from  losing 
their  souls  by  greed,  self-centeredness.  and 
all  that  is  sin.  He  summed  it  all  up  in  two 
verses  in  John  17: 

"I  pray  for  those  who  are  to  believe  in 
me  that  they  ma>'  all  be  one;  even  as  thou 
Father  art  in  me  and  I  in  thee  ...  so  that 
the  world  may  know  that  thou  hast  sent  me."" 

We  at  York  Center  are  making  a  start  in 
this  direction,  having  arranged  to  ask  the 
Seventh  Day  Adventists  in  nearby  Hinsdale 
to  send  a  representative  to  tell  us  at  a  Sun- 
day morning  service  about  their  phenomenal 
growth  since  1900.  when  both  our  denomina- 
tions were  about  the  same  size.  In  that  time 
we  Brethren  have  doubled  our  membership, 
while  they  have  increased  theirs  25-fold  • — 
are  baptizing  about  500  persons  a  day, 
doubling  every  ten  years. 

We  will  begin  with  dialogue,  getting  ac- 
quainted, hoping  that  respect  will  be  fol- 
lowed by  knowledge:  and  then  such  love  as 
will  call  us  to  pray  for  them  and  them  to 
pray  for  us. 

O.  E.  Gibson 
Westmont,  111. 

THE   PEACE   WE   SEEK 

I  would  like  to  raise  the  question  of 
whether  or  not  we  are  really  following  Jesus 
Christ  and  his  teachings. 

I  am  afraid  too  many  of  us  are  looking 
for  Jesus  as  a  political  messiah  who  will 
bring  social  justice.  The  Jews  were  also 
looking  for  a  political  messiah.  so  they 
overlooked  Jesus.  Do  we  also  overlook 
Jesus"  true  teachings?  It  has  seemed  to  me 
lately  that  so  much  of  our  Christianity  is 
more  like  humanism  and  leaves  God  out. 
It  seems  that  man  has  been  made  the  thing 
of  ultimate   importance. 

I  think  social  justice  is  important  (Tve 
worked  with  the  peace  movement),  but  in 
the   last    few    months   my   eyes   have   been 


opened  to  the  possibilities  of  deeper  peace 
through  a  personal  relationship  with  God. 
I  can't  say  very  much  about  it  myself  since 
I  ha\en"t  found  it.  but  I've  seen  how  other 
people"s  lives  have  been  enriched. 

Gary  Frantz 
Beatrice.  Neb. 

THE  SPIRIT  IN  DAILY  LIFE 

Messenger  continues  to  speak  for  Christ 
and  the  church  with  increasing  effectiveness. 
After  reading  "Where  the  Spirit  of  the  Lord 
Is,""  by  Carroll  M.  Petry  (July),  I  must 
respond  with  a  note  of  appreciation. 

This  much  needed  article  brings  the  reality 
of  the  Holy  Spirit  down  out  of  the  realm 
of  theory  and  speculation  to  where  the 
action  is  in  the  daily  experiences  of  the 
Christian,  even  into  every  human  relation- 
ship. I  am  especially  impressed  with  the 
concluding  paragraphs  which  contain  the 
following  excerpt: 

"The  Holy  Spirit  is  not  a  seizure.  It  is 
a  way  of  life.""  Truly  this  is  representative 
of  the  best  in  our  Brethren  heritage. 

Recently  I  heard  it  said  of  Bishop  Gerald 
Rennedv,  widely  recognized  as  one  of  Amer- 


ica"s  great  preachers,  that  he  prepared  his 
sermons  out  of  deep  spiritual  insights  and 
in  the  light  of  the  best  available  scholarship, 
and  when  delivered  it  could  be  clearly  un- 
derstood by  an  eighth  grader.  Petry  has 
succeeded  in  doing  this  so  very  well. 

Albert  Hollinger 
La  Verne,  Calif. 

KITS,   CATS,    SACKS,   AND   WIVES 

I  don't  want  to  prolong  the  discussion, 
but  the  jingle  "Going  to  St.  Ives"  (May  15 
and  July   1972)  is  still  short  a  line! 

It  was  recited  to  me  always  thus: 

As  I  was  going  to  St.  Ives 

I  met  a  man  with  seven   wives. 

Every  wife  had  seven  sacks, 

Every  sack  had  seven  cats. 

Every  cat  had  seven   kits. 

Kits,  cats,  sacks,  and  wives: 

How    many    were    going    to    St.    Ives? 

No  matter  how  we  learned  it,  it  was  en- 
joyable —  it   still   is! 

I,  too,  enjoy  Messenger  and  read  it  from 
"kiver  to  kiver." 

Bernice  G.  Eraser 
Washington.  D.C. 


^ev^^evotioiial  ^ooks 

LIVING  ON  TIPTOE 

by  Jo  Carr 

A   book  of  devotions  for  homes  with  school- 
age  children,  written  in  a  fresh,  down-to-earth 
style  for  the  family  interested  in  sharing  and 
growing  together  in  their  faith. 
Per  copy,  $1,25;  10  or  more,  $1,00  each. 


A  FAITH  FOR 
ALL  SEASONS 

by  Marjorie  Wilkinson 

Looking  into  the  meaning  of 
life  from  the  lessons  of  nature 
—in  spring,  summer,  fall  and 
winter— a  gifted  author  shares 
observations  for  persons  who 
want  to  grow  spiritually. 
Per  copy,  $1.25;  10  or  more, 
$1.00  each. 


Taitli  Q 
'^SeasoqS  C3 


THE  UPPER  ROOM  DISCIPLINES  1973 

365  daily  devotions  keyed  to  '73,  written  for 
those  who  want  a  deeper  experience  in  daily 
devotions  and  in  the  vital  reality  of  KEY  73. 
Per  copy,   $1.50;   10  or  more  $1.30  each. 

Order  direct  from 


The  Upper  Room 

Dept,  121/1908  Grand  Ave.,  Nashville,  Tenn.   37203 


9-1   72    messenger      19 


Bethany  Theological  Seminary 


67th  class  names  its  gifts 


Graduates  this  year  of  Bethany  Theolog- 
ical SeminaPi'  included  more  who  were 
not  members  of  the  Church  of  the  Breth- 
ren than  in  recent  past  classes.   Five 
members  of  the  67th  graduating  class  are 
affiliated  with  the  United  Church  of 
Christ. 

For  the  second  year  the  student  body 
included  a  service  in  the  commencement 
for  the  Naming  of  the  Gifts.   The  col- 
loquium groups  participated  in  writing  of 
each  graduate  in  terms  of  "the  gifts  of 
the  spirit  he  has  shown  ...,"'  "as  a 
member  of  the  body  of  Christ  in  this 
place  he  has  shown  .  .  .  ."  and  "for 
equipping  the  saints  for  the  work  of 
ministry  and  for  building  the  body  of 
Christ  we  commend  (this  graduate)  as 
one  who  will.  .  .  ."   The  service  is  taken 
from  the  biblical  reference  in  Eph. 
4:7-13. 

Twenty  Master  of  Di\inity  degrees 
were  awarded  and  four  Master  of  Arts  in 
Theology  degrees  were  given. 

This  year's  graduates  receiving  the 
Master  of  Divinity  degrees  are: 

Paul  W.  Allen   n   From  Modesto, 
Calif.,  congregation;  age  24.    Son  of  Mr. 
and  Mrs.  J.  Wayne  Allen  of  Escalon, 
Calif.   Married  to  Jayne  L.  Copeland. 
La  Verne  College.    Assignment  pending. 

Ronald  E.  Beachley  ^  Member  of 
Beachdale,  Pa.,  congregation;  age  31. 
Son  of  Mrs.  Elsie  Beachley  of  Berlin,  Pa. 
Married  to  Linda  E.  Brougher;  three 
children.   Former  farmer.   McPherson 
College.  Became  pastor  of  Jones  Chapel 
Church  of  the  Brethren  at  Martins\'ille, 
Va.,  on  July  15. 

Ronald  R.  Boose  G  Home  congrega- 
tion at  Lancaster,  Pa.;  age  25.   Son  of  Mr. 
and  Mrs.  Raymond  R.  Boose,  Woodbury, 
Pa.  Married  to  Gail  M.  Evans.  Eliza- 
bethtown  College.   To  enter  graduate 
school  for  a  doctorate  in  philosophy  of 
religion. 

John  David  Bowman  [^  Member  of 
Staunton,  Va.,  congregation:  age  27. 
Son  of  Mr.  and  Mrs.  Clarence  Bowman, 


formerly  of  Broadway,  \'a.,  now  Tampa, 
Fla.   Married  to  Sharyn  Marie  Halter- 
man.    Has  held  part-time,  full-time,  and 
summer  pastorates  in  Shenandoah  Dis- 
trict. Studied  for  a  year  in  Fife,  Scotland. 
Bridgewater  College.    Became  associate 
pastor  of  the  Frederick-Walkersville, 
Md.,  Church  of  the  Brethren  on  June  18. 

Randall  Brakemeyer  ~   Member  of 
First  Congregational  United  Church  of 
Christ,  Elmhurst,  111.;  age  27.   Son  of  Mr. 
and  Mrs.  L.  W.  Brakemeyer,  St.  Louis, 
Mo.    Married  to  Catherine  Jourdan. 
Elmhurst  College.   Continuing  in  associ- 
ate pastorate  of  First  Congregational 
United  Church  of  Christ,  Elmhurst,  and 
taking  graduate  work. 

Dennis  L.  Brown  ~  Member  of  North 
Webster,  Ind.,  congregation,  home  church 
at  Troy,  Ohio;  age  27.   Son  of  Alberta 
R.  Brown  of  Everett,  Wash.,  and  the  late 
Frank  W.  Brown.    Married  to  Rachel 
Weaver  Neff  of  East  Petersburg,  Pa.;  one 
daughter.   Northern  Indiana  camp  pro- 
gram director.    Former  pastor  of  North 
Webster,  Ind.,  church  and  Laud-Saturn 
Unity  Christian  Church  (Disciples  of 
Christ),  Laud,  Ind.    Manchester  College. 
Assignment  pending. 

Richard  O.  Buckwalter  ^  Home  con- 
gregation at  Conestoga  church,  Bareville, 
Pa.,  member  of  York  Center  Church, 
Lombard,  111.;  age  25.  Son  of  Mr.  and 
Mrs.  Richard  Buckwalter,  Leola,  Pa. 
Married  to  Anita  Smith  of  North  Man- 
chester. Ind.   Juniata  College.   Taking 
graduate  work  at  George  Williams  Col- 
lege (III.)  for  master's  degree  in  counsel- 
ing psychology. 

Ronald  B.  Cassidente   P   Member  of 
Prince  of  Peace  Church,  Denver,  Colo.; 
age  26.    Son  of  Mr.  and  Mrs.  Jerry 
Cassidente  of  Denver,  Colo.   Married  to 
Carolyn  Lehman.   In  alternative  service. 
McPherson  College.    .Assumed  pastorate 
of  the  Batavia,  111.,  Faith  Church  of  the 
Brethren  in  June. 

Allan  W .  Eichelmann  n  Member  of 
Peace  United  Church  of  Christ,  Bensen- 


ville.  111.;  age  25.  Son  of  Mr.  and  Mrs. 
Arthur  Eichelmann,  Itasca,  111.   Married 
to  Maryann  Schultz.   Northern  Illinois 
University.    Taking  graduate  work  at  the 
University  of  Chicago  in  social  sciences. 

Larry  C.  Graybill  G  Member  of  East 
Fairview  congregation,  Manheim,  Pa.; 
age  25.  Son  of  Mr.  and  Mrs.  Mahlon  H. 
Graybill,  Manheim,  Pa.  Married  to 
Sharon  L.  Patrick.   Elizabethtown  Col- 
lege.  On  Aug.  1  became  pastor  of  the 
Coventrv'  Church  of  the  Brethren  in 
Atlantic  Northeast  District. 

James  L.  Hollinger  ~  Member  of 
East  Fairview  congregation,  Manheim, 
Pa.;  age  25.  Son  of  Mr.  and  Mrs.  Allen 
B.  Hollinger,  Manheim,  Pa.    Elizabeth- 
town  College.  To  become  pastor  of  the 
Bethel  Center  Church  of  the  Brethren  in 
South  Central  Indiana. 

Marlin  Hoover  G  Formerly  of  Rocky 
Ford,  Colo.,  congregation;  age  24.   Son 
of  Mr.  and  Mrs.  Wilbur  Hoover,  Mc- 
Pherson, Kan.    Married  to  Marv'  Nell 
Albright.   McPherson  College.  To  take 
graduate  studies  in  psychology  at  the 
University  of  Chicago. 

Esiella  Horning  ~  Member  of  the 
York  Center  congregation,  Lombard, 
III.;  age  43.   Daughter  of  Mrs.  Carrie 
Stern  of  Villa  Park.  III.   Married  to  Dr. 
John  S.  Horning;  five  children.    Spent  15 
years  with  the  Church  of  the  Brethren 
mission  in  Ecuador.   Manchester  College. 
This  summer  going  to  the  Church  of  the 
Brethren  mission  in  Nigeria  with  her 
family. 

Ervin  L.  Huston   "Z  Home  church  at 
Nampa,  Idaho:  age  28.  Son  of  Mr.  and 
Mrs.  Roy  Huston,  Nampa,  Idaho.   Mar- 
ried to  Joan  Bucher.    Served  in  Brethren 
Volunteer  Service  and  International  Vol- 
untary' Service  in  Vietnam.   La  Verne 
College.    Seeking  social  services  position. 

Jeffrey  H.  Johnson  ~  Member  of 
Gettysburg,  Pa.,  congregation;  age  28. 
Son  of  Mrs.  Frieda  Johnson,  Gettysburg, 
Pa.,  and  the  late  Howard  Johnson.   Mar- 
ried to  Marilyn  Wampler.  Juniata  Col- 
lege.  Going  to  pastorate  at  Lone  Star, 
Kan.,  Church  of  the  Brethren,  a  yoked 
parish. 

Jerard  P.  Jordan  □  Home  church  is  St. 


20     MESSENGER   9-1-72 


Brown.  Buckw\lter, 

ca.ssidente, 

ElCKELMAN 


Af^ 


p.  Allen,  Beachley. 
Boose.  Bowman, 
Brakemeyer 


John's  United  Church  of  Christ,  Lewis- 
burg,  Pa.;  age  26.  Son  of  Mr.  and  Mrs. 
Paul  Jordan,  Lowden,  Iowa.  Married  to 
Patricia  Jacobsen.  Served  three  years  at 
Rollo  United  Church  of  Christ,  Earlville, 
111.   Elmhurst  College.   To  become  pastor 


Graybill,  Hollincer, 
Hoover,  Horning, 

Huston.  Johnson 


to  the  Greenville,  Ohio,  United  Church  of 
Christ. 

Arnold  R.  Koriath  □  Member  of  St. 
John's  United  Church  of  Christ,  Arling- 
ton Heights,  III.;  age  26.   Son  of  Mr.  and 
Mrs.  Arnold  R.  Koriath  Sr.,  Arlington 


Heights,  111.   Married  to  Gail  E.  Dannen- 
berg.   Elmhurst  College.   Became  asso- 
ciate pastor  in  June  at  St.  Paul  United 
Church  of  Christ,  Palatine,  111. 

Koloinan  K.  Ludwig  □  Home  church 
is  First  Hungarian  Reformed  Church- 
United  Church  of  Christ,  East  Chicago, 
Ind.;  age  26.   Son  of  Mr.  and  Mrs. 
Arthur  A.  Ludwig,  East  Chicago,  Ind. 
Married  to  Patricia  Marie  Parulis.   Coun- 
selor and  chaplain's  assistant  at  Chicago 
Residential  School  for  Boys,  Chicago. 
Elmhurst  College.    "Will  study  Hungarian 
theology,  hermeneutics,  and  tradition  in 
Debrecen,  Hungary. 

Patricia  Parulis  Ludwig  □  Member  of 
Ridge  Road  United  Church  of  Christ, 
Parma,  Ohio;  age  27.   Daughter  of  Mr. 
and  Mrs.  Daniel  Parulis,  Parma,  Ohio. 
Former  director  of  Christian  education  at 
St.  Peter's  United  Church  of  Christ. 
Elmhurst  College.    Will  study  Hungarian 
language  and  European  theology  in 
Debrecen,  Hungary. 

James    G.    Miller    Member    of   Peace 
Church,  Portland,  Ore.;  age  24.   Son  of 
Mrs.  Marie  J.  Miller,  Portland,  Ore. 
Married  to  Pamela  K.  Gross.   La  Verne 
College.   Has  assumed  pastorate  at  the 
Glendale,  Ariz.,  Church  of  the  Brethren. 

Four  persons  receiving  the  Master  of 
Arts  in  Theology  degree  were: 

Robert  M.  Allen  Jr.  □  Member  of 
First  church,  Chicago;  age  25.   Son  of 
Mr.  and  Mrs.  Robert  M.  Allen  Sr., 
Chicago,  111.   Manchester  College.  As- 
signment pending. 

L.  Edward  Plum   n  Member  of 
Waynesboro,  Pa.,  congregation;  age  25. 
Son  of  Mr.  and  Mrs.  LeRoy  E.  Plum, 
Zullinger,  Pa.    Elizabethtown  College. 
Assignment  pending. 

Donald  A.  Schultz  D  Home  church  is 
St.  John's  Lutheran  Church,  Ely,  Iowa; 
age  26.  Son  of  Mr.  and  Mrs.  Albert 
Schultz,  Ely,  Iowa.    Married.    McPher- 
son  College.   Graduated  in  absentia. 

Robert  Mitchel  Vianello  D  Lutheran 
Church;  age  24.    Son  of  Mr.  and  Mrs. 
John  Vianello,  Frankfort,  111.   Married  to 
Claudia  Collins.  Kalamazoo  College. 
Continuing  graduate  studies  in  philosophy 
in  France. 


9-1-72    MESSENGER     21 


[r(SS,@M\r©m 


Tooling  up  for  today's  goieration 


From  the  numerous  resources  available, 
Ralph  G.  McFadden,  Consultant  for 
Youth  Ministries  for  the  Parish  Minis- 
tries Commission,  recommends  the  fol- 
lowing "best  buys." 

Yoiirh  Ministry  Resources  has  been  de- 
signed to  assist  adult  adviser/teachers  and 
youth  planners  with  a  selection  of  new 
and  stimulating  resources  for  the  youth 
ministry  in  the  local  church.  It  is  not  pre- 
packaged material;  rather  it  is  a  listing  of 
resources  that  may  help  in  programming. 
Major  topics  include  issues,  celebrations, 
simulations,  books,  films,  music,  records 
and  tapes,  tv  and  radio,  creativity,  drama, 
and  periodicals,  with  sections  especially 
for  junior  high  and  voluntary  service  and 
international  travel.    Youth  Ministries 
Resources  is  updated  annually  by  youth 
ministry  directors  of  six  denominations. 
The  first  packet  is  $1 .50  plus  $.75  for  the 
1971  supplement. 

Recycle,  a  sharing  of  what's  been  tried, 
is  edited  by  Dennis  Benson  whose  name  is 
big  in  youth  ministries  circles  currently. 
The  format  of  Recycle  is  that  of  an  infor- 
mal newsletter,  in  which  youth  ministry 
persons,  lay  leaders,  pastors  from  around 
the  country  share  their  "good  news"  — 
the  news  of  things  that  have  worked. 
"Recycle  is  committed  to  the  hunch  that 
everyone  who  reaches  outside  himself  or 
herself  for  meaning  and  love  is  a  creative 
being.  In  our  world  ideas  and  probes  don't 
'belong'  to  anyone.   Creative  people  are 
not  in  competition  with  each  other." 
Price:  10  issues  a  year  for  $5. 

In  the  all-new  Respond,  youth  groups 
will  find  resources  for  their  regular  meet- 
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retreats;  youth  leaders  will  find  sugges- 
tions about  planning  and  methods;  and 
everyone  will  find  some  new  songs  and  a 
list  of  resources  for  further  help  in  youth 
ministry.  In  three  main  sections  —  Com- 
munication, Exploring  the  Word  of  God, 
and  In  Your  Town;  Issues  —  you'll  find 
starters  for  discussion,  surveys,  dramatic 
skits,  choral  readings,  and  simulation 
games,  many  written  by  young  people  or 
youth  leaders  in  local  churches.  A  best 
buy  at  $3.95. 

Youth  Ministry  Notebook  V  (On  Hun- 
ger and  Poverty)  provides  practical  guide- 
lines for  those  who  plan  the  church's 

22      MESSENGER    91-72 


ministry  with  senior  highs.  The  notebook 
will  test  your  assumptions  and  sharpen 
your  perspectives  on  the  subject  of  hunger 
and  poverty.  Dedicated  to  the  premise 
that  Christians  everywhere  are  committed 
to  doing  more  than  talking  about  love  in 
the  world.  Youth  Ministry  Notebook  is 
action-oriented  and  contains  models  for 
seminars,  task  forces,  semester  projects, 
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ences, marches,  walks,  peaceful  demon- 
strations, hunger  rallies.   $3.50. 

Youth  Ministry  Training  Kit  is  all  the 
leader  needs  to  bring  together  a  workshop 
of  adults  and  young  people  who  wish  to 
talk  over  the  issues  and  concerns  of  youth 
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The  Kcysort  Library  of  Resources  de- 
veloped by  the  Church  of  the  Brethren  is 
a  listing  and  description  of  materials 
which  can  be  of  very  significant  value  to 
leaders  and  youth  in  program  planning. 
If  your  congregation  does  not  own  a  Key- 


sort,  it  can  be  purchased  for  $45.   A 
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Order  these  items  from  The  Brethren 
Press,  1451  Dundee  Ave.,  Elgin,  III. 
60120. 

Cultural  Information  Service,  published 
monthly  by  the  Commission  on  Youth 
Ministry  of  the  Lutheran  Church  in 
America,  provides  a  comprehensive 
analysis  of  America's  cultural  scene 
through  essays,  reviews,  and  meditations. 
Rock  music,  television,  film,  literature, 
drama,  and  art,  along  with  a  section 
called  "Americana"  —  brief  previews  of 
what's  happening  during  the  month  — 
mix  in  challenging  ways  to  aid  clergy  and 
laity  in  the  teaching  and  preaching  minis- 
tries of  the  church.  Order  from  CIS, 
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istry, 2900  Queen  Lane,  Philadelphia, 
Pa.  19129.  S6ayear. 

Probe  enjoins  youth  leaders  to  "share 
your  creativity  with  others."  Published 
by  the  Department  of  Communications, 
Christian  Associates  of  Southwest  Penn- 
sylvania, Probe  lists  magazines,  song- 
books,  workshops,  film,  people,  other  re- 
source listings  —  ten  times  a  year  for  $5. 
Order  from  Christian  Associates  of 
Southwest  Pennsylvania,  1800  Arrott 
Building,  401  Wood  St.,  Pittsburgh,  Pa. 
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The  Identity  Society 
William  Glasser,  M.D. 

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Monroe  Peaston 

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Charles  P.  Henderson,  Jr. 

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Edited  by  Ira  Friedlander 

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The  Brethren  Press,   1451    Dundee  Ave.,  Elgin,   III.  60120 


9-1-72   MESSENGER     23 


Questions  to  the  General  Board 


To  live  within  income  is  a  right  and  noble  goal. 
It  is  a  life-style  worthy  of  institutions  no  less  than 
of  individuals. 

Hence  the  declaration  of  the  Church  of  the 
Brethren  General  Board  in  Cincinnati  to  bring 
operational  expenses  within  projected  income  was 
ostensibly  a  virtuous  act.  Given  the  dual  obstacles 
of  inflation  at  home  and  devaluation  abroad,  the 
course  appeared  necessary,  responsible,  bold. 

To  save  a  needed  $200,000  involved  the  ter- 
mination of  four  positions  on  the  general  staff 
and  the  reassignment  of  two  others  to  nonstaflf 
status.  It  meant  also  the  termination  of  a  half 
dozen  or  more  office  and  plant  workers  and  ad- 
justments for  other  headquarters  personnel.  In 
addition,  the  overseas  program  will  entail  reduc- 
tions yet  in  process. 

The  impact  is  only  partially  revealed  by  sta- 
tistics. The  far  greater  reality  comes  in  the  pain- 
ful separation  from  the  denominational  team  of  a 
cluster  of  able  and  devoted  workers,  the  second 
round  since  1968;  in  the  frustration  of  staff  col- 
leagues long  having  struggled  to  define  tasks  and 
goals  and  relationships,  now  needing  to  begin 
again;  and  in  feelings  of  anxiety  about  the  General 
Board  as  employer  and  long-range  planner. 

Such  feelings  of  course  are  not  unique;  they 
exist  in  a  growing  number  of  vocations  today,  and 
especially  in  those  that  are  service,  public,  or  non- 
profit oriented.  Certainly  no  one  can  fruitfully 
argue  that  the  church  ought  not  have  the  right 
to  terminate  employment  as  well  as  to  initiate  it; 
otherwise  as  an  institution  the  church  would  read- 
ily become  unadaptive  and  unresponsive. 

It  was  the  establishment  of  a  more  flexible 
and  responsive  Brotherhood  program  that 
prompted  the  General  Board  restructuring  of 
1968.  The  interval  since  then  has  been  one  of 
building  and  testing,  discerning  the  strengths  and 
weaknesses  of  the  new  organizational  plan. 


The  directions  then  launched  have  been  basi- 
cally productive.  One  area  glaringly  inadequate, 
however,  has  been  the  delineation  of  program  pri- 
orities, an  assignment  given  the  Goals  and  Budget 
Committee  of  the  General  Board.  While  hindsight 
is  a  dubious  value,  it  may  be  conjectured  that  had 
clearly-defined  goals  shaped  program  develop- 
ments all  along,  the  revisions  in  personnel  now 
called  for  would  have  been  far  less  drastic. 

In  fairness,  it  is  to  be  acknowledged  that  out 
of  the  Goals  and  Budget  Committee  some  areas 
of  priority  were  evolved.  But  they  became  over- 
shadowed by  such  claims  as  the  Lafiya  program 
in  Nigeria,  extra  appropriations  for  Bethany  Sem- 
inary, and  other  pressure  points  so  that  the  origi- 
nal priorities  were  eroded. 

Beyond  the  arduous  task  of  deciding  upon 
program  objectives  and  seeing  them  through,  the 
General  Board  will  do  well  to  assess  its  policies 
and  performance  at  other  points: 

•  When  staff  members  are  dismissed,  have 
they  recourse  with  the  board  to  defend  their  jobs? 

•  Is  there  an  "eff'ectiveness  trap"  whereby 
those  who  may  be  most  productive  become  the 
most  vulnerable  in  the  face  of  retrenchment? 

•  Is  too  much  authority  on  personnel  matters 
concentrated  in  individual  executives?  Is  the  Ex- 
ecutive Committee  of  the  board  integrally  in- 
volved? 

•  With  a  diminished  staff,  to  what  degree  can 
the  board  continue  to  provide  congregations 
and  districts  and  overseas  churches  with  pro- 
gram specialists  —  one  thrust  of  the  1968  re- 
structuring? 

These  questions  are  heavily  internal,  but  they 
are  more  than  that.  They  speak  to  a  climate  of 
trust  and  a  clarity  of  purpose  which  deeply  affect 
the  spirit  of  fellowship  and  quality  of  witness  of 
the  Brotherhood.  They  are  questions  the  General 
Board  needs  to  review  and  answer.  —  h.e.r. 


24      MESSENGER    9-1-72 


^_yMl€lJlm"lM^f3!^»  In  new  experiences. 
Fronn  self-evaluation.    Out  of  involvement  with  persons. 
They  don't  stop  for  the  over-thirties.    So 
Brethren  Volunteer  Service  has  some  challenging  assign- 
ments for  older  folk  who  know  they  still   have  a 
lot  to  give  in  service  to  others.    Do  you  want  to  learn  more 
about  BVS?    Or  support  it  with  a  financial  gift?    Write: 
Church  of  the  Brethren  General   Board, 
1451    Dundee  Ave.,  Elgin,  III.  60120. 


Bretliren  Volunteer 
Service /III  creative  response, 


AFiYA 


means 


WELL-BEING 


means 


HEALTH 


means 


means 


TRAINING 


means 


MONEY 


means 


GIVING 


means 


m 


means 


LAJFWA 


IH]   Here  is  my  special  gift  for   Lafiya/Nigeria  Medical   Program. 

I    i   I'm   interested   in   the   medical   program   but   desire   further   information. 

Amount  enclosed:   $ 


Name 


Street/RFD 


City 


State,  Zip  Code 


Congregation  District 

Please  clip  and  mail  to:  Lafiya/Nigeria  Medical  Program 
Church   of  the   Brethren  General   Board 
1451   Dundee  Avenue,  Elgin,  Illinois  60120 


CHURCH   OF   THE   BRETHREN     SEPTEMBER  1  5,  1 972 


■:V.-V^k.--.' 


m^f-^^'. 


rm: 


In  Wilkes-Barre, 
Pennsylvania:  We  can 
and  ive  must  say  to  every  victim 

of  tliis  disaster: 

You  liave  not  lost  everytiiing. 

We  will  not  let  you  lose  hope. 

Bishop  Joseph  McShea,  Allentown 


,Jrr- 


■^5  fo 


Dsltte[r^ 


2      Lost  Everything  But  Hope.    Wilkes-Barre  is  not  unlike  other 

cities  struck  by  disaster,  unless  you  are  a  resident  of  that  Pennsylvania 
community.    Text  by  Richard  N.  Miller  and  photography  by  Henry 
H.  Rist  III  note  volunteers'  efforts  to  bring  back  the  area  pounded 
by  Hurricane  Agnes 

Q     Christ  Is  the  Answer.    What  Are  the  Questions?  In  his  1972 
Annual  Conference  address  evangelist  Tom  Skinner  describes  a 
Christianity  that  transforms  and  makes  radical  differences  in  persons 

12     A"<^  '^'l  Found  Sanctuary  Within  Its  Walls.    The  Little  Dunker 
church  at  the  Antietam  National  Battlefield  Site  reminds  us  still 
of  a  spirit  of  love  and  tolerance  it  came  to  symbolize  during  the 
Battle  of  Antietam.    by  Linda  Beher 

1^>      Here  I  Stand.    A  new  Messenger  feature  opens  with  Agricultural 
Missions  executive  secretary  J.  Benton  Rhoades'  commentary  on 
"Brethren  and  the  Farm  Worker  Issue" 

22     Those  In  Need  of  Healing.    Arden  K.  Ball,  Roann,  Ind.,  pastor, 
writes  about  some  Christians  who  believe  illness  is  God's  special 
punishment  and  others  who  blame  demons  or  lack  of  faith 


Outlook  spotlights  Brethren  authors  (4)  and  reports  on  a  new  work 
agreement  at  denominational  headquarters  (6).  .  .  .  Harold  Z.  Bombcrger, 
Atlantic  Northeast  district  executive,  comments  on  the  third  Believers' 
Church  Conference  (7).  .  .  .  Turning  Points  lists  pastoral  placements, 
wedding  anniversaries,  and  deaths  (17).  .  .  .  Frederic  J.  Brussat,  editor 
of  Cultural  Information  Service,  reviews  "The  Anderson  Tapes:   A  Movie 
Parable  on  TV"  (18).  .  .  .  People  and  Parish  cites  activities  of  five 
congregations  (20).  .  .  .  And  an  editorial  queries,  "Is  Open-mindedness 
Out  of  Date?"  (24) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Ronald   E.   Keener  /  News 
Wilbur   E.   Brumbaugh  /  Design 
Kenneth   I.  Morse  /  Features 

ASSISTANT  EDITOR 

tinda    K.   Beher 

EXECUTIVE   EDITOR 

Richard   N.   Miller 

VOt.  121,  NO.   16         SEPTEMBER  15,   1972 

CREDITS:  Cover.  2  (all  but  center).  3 
Henry  H.  Risi  III;  I  (left)  Howard  E. 
Royer;  (right),  11  Edward  J.  Buzinski;  2 
(center)  McKinlev  CofTinan;  12.  14  Mathcw 
Brady  photographs,  courtesy  of  the  Library 
of  Congress;  13  from  Battles  and  Leaders; 
15  Dale  Swope;  16  Les  Pauvres,  etching  by 
Pablo  Picasso,  courtesy  of  The  Art  Insti- 
tute of  Chicago:  19  Josh  Weiner  for  Co- 
lumbia Pictures 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  Aug.  20,  1918,  under  Act  of 
Congress  of  Oct.  17,  1917.  Filing  date,  Oct.  1. 
1971-  Messenger  is  a  member  of  the  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Re\'ised  Standard 
Version. 

Subscription  rates;  54.20  per  year  for  indi- 
vidual subscriptions;  S3. 60  per  year  for  church 
group  plan:  S3. 00  per  year  for  every  home 
plan:  life  subscription,  $60;  husband  and 
wife,  S75.  If  vou  move  clip  old  address 
from  Mf-ssencer  and  send  with  new  address. 
Allow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  published  twice  monthly  by 
the  General  Ser\'ices  Commission. 
Church  of  the  Brethren  General 
Board.  14,51  Dundee  \\c.,  Elgin, 
III.  60120.  Second-class  postage 
paid  at  Elgin,  ill.,  Sept.  15.  1972.  C^opvright 
1972,  Church  of  the  Brethren  General  Board. 


1 


AN   ANSWER   FOR   SOME 

This  is  in  response  to  I.  Wayne  Keller's 
letter,  "Oppose   Abortion"   (June   15). 

Abortion  certainly  is  not  the  answer  for 
everyone  but  it  is  the  only  answer  for  some. 
It  is  morally  wrong  to  allow  hundreds  of 
babies  to  be  born  of  passion,  ignorance,  and 
lust  just  so  a  pitiful  few  of  these  may  be 
adopted  and  the  majority  be  condemned  to 
a  life  of  hate,  cruelty,  and  ignorance  in  the 
ghetto  or  in  any  home  void  of  love. 

As  a  registered  nurse,  I  have  helped  to 
bring  hundreds  of  babies  into  the  world  and 
I  am  convinced  there  is  no  greater  miracle 
than  birth  —  when  the  baby  is  wanted!  I 
have  seen  babies  born  because  "there  was 
no  other  way  out."  These  are  the  ones  who 
really  suffer.  These  unwanted  children  be- 
come "lost  souls."  Is  it  worse  to  lose  a 
soul,  which  is  eternal,  or  an  immature  body 
of  flesh,  which  is  temporary? 

Don't  fear  for  the  future  of  this  country 
because  abortion  laws  are  becoming  liberal. 
But  rather  be  glad  that  in  the  year  2000 
and  much  sooner,  there  will  not  be  swarming 
masses  of  hungry  people  raging  over  the 
face  of  the  earth  in  search  of  food.  The 
population  explosion  is  fast  becoming  a 
crisis.  Over  the  entire  world  it  took  6.000 
years  to  produce  a  population  of  one  billion 
persons.  At  the  current  birth  rate  we  are 
producing  one  billion  persons  every  15  years! 

Today  more  than  one  half  the  World's 
population  is  going  hungry.  And  in  less 
than  20  years  the  number  of  hungry  people 
will  more  than  equal  the  present  world  pop- 
ulation. Abortion  is  necessary  to  help  con- 
trol population.  I  cite  for  you  the  relevant 
example  of  Japan  where  abortion  clinics 
have  contributed  significantly  to  population 
stability. 

It  is  time  to  consider  the  problems  that 
face  our  world  in  1972  and  the  world  for 
which  we  lay  the  future.  .  .  .  God  gave 
us  the  intelligence  and  opportunity  to  have 
knowledge  to  provide  for  population  control; 
it  would  be  a  sin  not  to  use  it. 

Geraldine    Martin 
Lewisburg.  W.  Va. 

THE  WORSHIP   OF  MAMMON 

In  the  article  "Pastoral  Ministry  and  Beth- 
any Theological  Seminary"  (June  I  ).  the 
list  of  leaders  who  are  not  graduates  of  BTS 
has  one  notable  omission  —  Jesus. 

Jesus  was  not  a  graduate  of  rabbinical 
school,  to  the  puzzlement  of  the  people 
(John  7:15).  Moreover,  Jesus  did  not  take 
refuge  under  the  umbrella  of  a  salary  scale. 
He  preached  good  news  to  the  poor  —  with- 
out pay.  He  instructed  his  disciples  to  do 
the  same  (Matt.  10:8).  This  was  not  an 
innovation,  however.  All  rabbis  were  for- 
bidden   to    take    pay.     They    were    required 


Pc 


<D)im 


to  support  themselves  by  a  trade  or  craft. 
Paul  was  a  tentmaker. 

Am  I  calling  into  question  the  paid  pro- 
fessional ministry?  Yes,  but  not  primarily. 
The  greater  fault  lies  elsewhere.  A  money- 
loving  laity  feels  tolerably  comfortable  with 
a  well-paid  clergy.  Such  a  clergy  cannot 
speak  a  clear  word  against  the  evils  of  ma- 
terialism. Let  the  pulpit  speak  "propheti- 
cally" against  those  evils  that  the  pew  also 
condemns.   Such  as  war. 

Why  do  we  oppose  war?  Because  war 
is  WRONG!  The  fact  that  war  anywhere 
in  the  world  could  easily  touch  off  World 
War  III  —  a  war  that  will  be  right  smack 
in  our  front  yard,  playing  hob  with  our 
worship  of  mammon  —  has  no  bearing  on 
the   case! 

Do  we  seriously  expect  to  buy  that  bag 
of  rotten  potatoes?  There  is  none  so  zeal- 
ous for  the  Lord  as  he  who  harbors  a  false 
god  in  his  heart. 

Christian  Bashore 
Gettysburg,  Ohio 

A  MORE  POSITIVE  ATTITUDE 

Concerning  Arthur  Hoppe's  article  (June 
15)  copied  from  the  San  Francisco  Chron- 
icle, I  am  moved  to  comment. 

Certainly  I  would  be  the  last  to  question 
his  credentials  as  a  columnist  for  a  daily 
newspaper,  but  as  an  authority  on  Chinese 
and  international  pohtics,  I  wish  to  raise 
some  deep  questions. 

When  after  twenty  years  we  at  last  have 
a  man  who  happens  to  be  our  president, 
bold  enough  and  courageous  enough  to  take 
the  first  step  toward  an  attempt  at  redirect- 
ing our  thinking  and  trying  to  establish  the 
right  relationship  with  the  great  country  of 
China,  I  feel  we  should  support  and  com- 
mend him  for  this  positive  step  rather  than 
condemn  and  ridicule  him  as  you  and  Mr. 
Hoppe  are  doing.  Yes,  you,  by  the  very 
fact  you  chose  to  copy  this  article  from  a 
daily  sectarian  newspaper  and  publish  it  in 
our  church  publication.  By  so  doing,  you 
give  your  approval  to  the  writer's  ideas. 

For  a  change,  let  us  support  our  president 
in  the  efforts  he  is  making  to  bring  about 
a  better  understanding  of  our  enemies  if  you 
wish  to  call  them  that.  Didn't  Christ  direct 
us  to  go  to  those  with  whom  we  disagree 
and  try  for  a  better  understanding?  What 
man  in  these  past  twenty  years  has  done 
that?  Now  that  President  Nixon  has  taken 
the  first  step,  I  would  like  to  see  our 
Messenger  and  the  Church  of  the  Brethren 
commend  and  support  him. 

I  pray  for  a  more  positive  attitude  and 
approach  toward  international  understand- 
ing and  peace. 

Helen  Forney 
Fresno,  Calif. 


The  action  was  bold  and  swift.  In  one 
seemingly  fell  swoop  at  Cincinnati  the 
jobs  of  several  staff  persons  were  termi- 
nated by  a  financially-pinched  General 
Board. 

Included  were  the  services  of  two  as- 
sociate editors  of  Messenger,  two  of 
the  ablest  communicators  in  any  church 
anywhere. 

Wilbur  E.  Brumbaugh  since  1965 
carried  primary  responsibility  for  the 
graphic  design  of  Messenger,  perform- 
ing in  a  style  which  brought  accolades 
from  readers  and  awards  from  profes- 
sionals. A  multitalented  man,  he  was 
organist  at  the  Cincinnati  Annual  Con- 
ference and  creator  and  builder  of  the 
Conference  worship  center. 

Ronald  E.  Keener  in  his  two  years 
with  the  General  Board  brought  top 
journalistic  skills  to  news  handling,  the 
outgrowth  of  former  experiences  in  the 
US  navy,  with  the  Wall  Street  Journal 
and  other  periodicals,  and  in  graduate 
training.  For  Messenger,  Ron  wrote 
and  shaped  the  Outlook  section  and 
special  reports,  contributed  to  In  Touch 
and  features,  and  since  last  September 
was  a  prime  consultant  in  ongoing  edi- 
torial planning. 

To  speak  of  the  two  men's  work  in 
terms  of  Messenger  is  to  tell  but  part 
of  their  story.  For  each  was  widely 
involved  in  other  assignments  with  the 
Brotherhood. 

Upon  commencing  work  at  the  Gen- 
eral Offices  in  1960,  Wilbur  Brumbaugh 
was  managing  editor  and  later  editor 
of  Leader  magazine  for  nine  years.  At 
various  times  he  edited  denominational 
story  papers  and  participated  in  cur- 
riculum production.  He  edited  and  de- 
signed series  of  leaflets  and  books  for 
the  General  Board  and  The  Brethren 
Press.  He  was  involved  in  Mission 
Twelves  throughout  the  Brotherhood. 

A  special  assignment  undertaken  by 
Ron  Keener  was  serving  as  liaison  be- 
tween the  communications  team  and  the 
World  Ministries  Commission.  In  cov- 
ering World  Ministries  developments  he 
filed  on-location  reports  and  photo- 
graphs from  many  points  in  the  nation 
and  from  Ecuador  and  Peru.  He  also 
was  the  Brethren  liaison  in  the  1971 
production  of  the  award-winning  Peace- 
making Spots  for  television.  He  issued 
the  monthly  News  circulated  to  pastors 


and  congregational  newsletter  editors, 
introduced  Aheadline  for  a  selected  list 
of  workers,  coordinated  year-round 
news  coverage  with  the  mass  media,  and 
directed  press  operations  at  Annual 
Conference. 

But  again,  to  recount  the  productions 
which  flowed  from  the  minds  of  these 
men  is  to  reveal  but  a  partial  story. 
For  what  they  contributed  to  the 
Church  of  the  Brethren  was  far  more 
than  a  stream  of  magazines,  books, 
pamphlets,  news  stories,  tapes,  photos, 
m.usic,  and  graphic  designs. 

Wilbur  and  Ron  were  at  home  in 
what  they  were  doing,  pursuing  work 
they  loved  to  do.  Each  found  meaning 
and    motivation    in    working    for    the 


Wilbur  Brumbaugh,  /.,  Ronald  Keener 

church,  if  not  always  the  church  as  it 
is,  certainly  the  church  that  is  to  be. 
Each  exuded  a  gentle  but  probing  rest- 
lessness that  is  perhaps  the  hallmark  of 
the  creative  mind. 

In  some  quarters  the  tightening  of 
the  bureaucratic  belt  may  be  seen  as  a 
kind  of  positive  twist  in  the  well-being 
of  an  institution. 

When  those  whose  services  are  ter- 
minated are  as  committed,  resourceful, 
and  productive  as  were  these  two  men, 
by  no  quirk  can  loss  be  imagined  as 
gain. 

At  this  juncture  what  regrouping 
there  is  to  be  of  the  communications/ 
editorial  team  is  undetermined.  An- 
nouncement of  realignments  will  follow 
in  due  course. 

More  important  at  the  moment  for 
us  who  remain  is  to  declare  to  Wilbur 
and  Ron  our  thanks,  our  esteem,  our 
love  for  their  having  given  the  Brother- 
hood, Messenger,  and  us  their  very 
best.  No  finer  associates  could  we  have 
had.  —  The  Editors 


9-15-72   MESSENGER     1 


ImimB^ial 


Lost  everything  but  hope 

Wilkes-Barre  is  not  unlike  other  communities  struck 
by  disaster,  unless  you  are  a  resident  of  that  Penn- 
sylvania community.  For  those  who  once  lived  there, 
the  tragedy  is  unique. 

In  every  community  pounded  by  Tropical  Storm 
Agnes,  the  destruction  was  unique  yet  similar. 

In  the  Wilkes-Barre  area,  a  13-mile  long  by 
three-mile  wide  stretch  was  totally  devastated. 
Downtown,  where  there  had  been  50  retail  stores, 
only  a  newsstand  and  a  drug  store  were  open  a  month 
after  the  flood. 

Volunteers  came  in  droves  from  up  and  down  the 
eastern  seaboard  and  as  far  away  as  Ohio,  Indiana, 
and  Illinois.  Brethren  were  among  them. 

Not  alone  Brethren,  but  by  total  communities 
they  came.  There  was  what  one  on-the-spot  observer 
called  "an  incredible,  fantastic  outpouring  of  love, 
concern,  money,  and  labor." 

Henry  H.  Rist  III,  a  staff  member  of  the  Atlantic 
Northeast  District,  was  one  who  went.  After  his  first 
work  day  in  Wilkes-Barre  he  couldn't  sleep  at  night. 
All  he  thought  of  were  the  images  of  Wilkes-Barre. 


At  Messenger's  request,  he  returned  to  capture 
the  feel  and  record  something  of  the  Brethren 
involvement. 

It  could  have  been  the  Brethren  at  work  in  any 
place  of  need.  But  this  time  it  was  in  Wilkes-Barre. 

Why  do  people  go  and  help? 

One  churchman,  a  Roman  Catholic  Bishop  sug- 
gested that  persons  go  to  say  to  every  victim :  "You 
have  not  lost  everything.  We  will  not  let  you  lose 
hope." 

One  couple  who  went  were  members  of  the 
Hershey  congregation.  They  had  experienced  exten- 
sive loss  to  their  motel:  water  in  every  room,  guests 
evacuated,  damages  extensive  and  expensive. 

When  they  went,  they  chartered  a  bus,  enlisted 
persons,  and  underwrote  the  cost. 

It  is  said,  "They  are  so  deeply  grateful  for  what 
people  did  for  them  and  that  their  losses  are  not 
total." 

Some  in  every  disaster  lose  everything  but  hope. 
And  many  come  dangerously  close  to  losing  even 
that. 


LOAN^! 


.-lK~.      .;-;• 


^ 


II  UJ9  IIS! 

cstHi  IP  Si 


^     •''.   --r-.-^ 


-^.- 


t^ 

1^^ 


J 


This  page,  from  top,  volunteers  scrub 
floors  in  flood-ravaged  Wilkes-Barre, 
where  houses  in  neighborhood  after 
neighborhood  sag  in  the  slime  and  mud 
residue.    Above,  coordinators  of  volun- 
teers: BVSer  George  Million,  New  Haven, 
Conn.,  Mrs.  Harold  Monte,  Forty-Fort, 
Pa.,  and  Miller  Davis,  New  Windsor,  Md. 
Upper  left,  even  those  institutions  to 
which  persons  looked  for  help  were 
devastated;  below,  flood  left  debris 
high  in  the  trees 


^:./' 


WITH 


THAN 


«€A«^1 


Volunteers  came 
by  truck  and  bus, 
bringing  tools  of 
hope  and  a  will  to 
rebuild 


S  ^- 

1          1' 

Brethren  authors  remain  busy 
in  book  publishing  projects 

"They  are  writing,  publishing,  selhng  — 
and  dreaming,"  says  Kenneth  I.  Morse  in 
response  to  a  query  on  what  Brethren 
authors  have  been  doing.    Mr.  Morse, 
book  editor  and  features  writer  for  the 
Brotherhood,  has  compiled  some  of  the 
recent  accomplishments  —  and  some  of 
the  dreaming  —  of  authors  in  the  church. 
His  summation  follows: 

If  any  Brethren  author  can  claim  to 
have  a  best  seller  to  his  credit,  it  is 
probably  Russell  Bixler,  whose  book  on 
the  Holy  Spirit  and  the  charismatic  move- 
ment, It  Can  Happen  to  Anybody,  has 
sold  some  50,000  copies  since  it  was 
published  two  years  ago.   Sales  are  still 
climbing. 

Although  the  Pittsburgh,  Pa.,  pastor 
has  no  immediate  plans  for  another 
writing  project,  he  reports  that  he  is 
presently  editing  books  for  the  Fleming 
H.  Revell  Co.  and  for  Whitaker  Books. 

Dale  W.  Brown  has  not  published  a 
book  within  the  past  year,  but  has  had 
some  conversations  about  future  projects 
with  Eerdman's,  publisher  of  his  last 
book.  The  Christian  Revolutionary 
(1971).   One  would  be  a  general  book  on 
the  theology  of  peace  and  another  on 
theology  and  doctrines  for  a  radical 
church.    He  is  interested  also  in  develop- 
ing a  book  based  on  a  course  he  has 
taught  every  year  at  the  seminar^'  en- 
titled "Brethren  and  Theological 
Perspective." 

On  the  basis  of  Dr.  Brown's  experience 
with  his  book  published  a  year  ago,  he 
notes  that  having  a  book  published  by  a 
major  publisher  opens  up  opportunity  for 
dialogue  with  many  persons  he  would 


Puritans,  published  by  Abingdon.   A 
chapter  from  this  book  was  the  lead 
article  in  the  October  1971  issue  of 
Coronet  magazine.    In  January  the  Chris- 
tian Board  of  Publication  (Disciples  of 
Christ)  picked  it  as  a  book  of  the  month 
for  their  denomination.    His  earlier  vol- 
ume, The  Mad  Morality,  came  out  in  a 
paperback  edition  by  New  American 
Library  and  can  be  seen  across  the 
country  on  newsstands. 


not  contact  otherwise.   Christian  theology 
professor  at  Bethany  Seminary,  he  was 
1972  Annual  Conference  moderator. 
The  most  recent  of  Vernard  Filer's 
books  to  appear  is  The  Sex  Manual  for 


Scheduled  for  fall  publication  by 
Eerdman's  is  Dr.  Eller's  In  Place  of 
Sacraments:  Study  of  Baptism  and  the 
Lord's  Supper.   He  is  also  under  contract 
to  Eerdman's  to  do  a  book,  a  year  from 
now,  on  the  simple  life  entitled  Simply 
Put.  It's  the  Life.  For  Abingdon,  Dr. 
Eller,  La  Verne  College  professor  and 
theologian,  is  doing  the  final  work  on  a 
book  entitled  King  Jesus'  Manual  of 
Arms  for  the  Armless. 

"It  is  a  biblical  study,  although  done  in 
a  somewhat  light  style,  tracing  the  theme 
of  war  and  peace  all  the  way  through 
from  Genesis  to  Revelation,"  he  says. 
Publication  date  is  next  spring.   Dr. 
Eller  is  involved  in  several  different  writ- 
ing projects  and  plans  to  take  his  regular 
sabbatical  at  La  Verne  during  the  fall 
semester,  spending  the  time  writing. 

Art  Gish  of  Philadelphia,  Pa.,  is 
presently  negotiating  with  a  publisher 
regarding  a  book  he  has  written  on  sim- 
plicity of  life-styles.   He  indicates  also 
that  he  is  working  on  another  book  — 
this  one  on  what  he  calls  "radical  ec- 
clesiology."  "This  will  be  an  Anabap- 
tist view  of  the  church,  a  picture  of  what 
the  church  should  look  like,"  he  explains. 

Free  to  Be  a  Woman  is  the  title  of  a 
book  written  by  Patricia  K.  Helman  and 
published  by  Doubleday  during  the  past 
year.  The  book  takes  a  critical  look  at 
the  ways  in  which  society  defines  women. 
The  author  counters  these  stereotypes 
with  her  own  understanding  of  "how  we 
define  ourselves."  The  thrust  of  the  book 
is  directed  toward  what  she  describes  as 


woman's  "spiritual  identity'."   A  paper- 
back edition  of  the  book  is  planned  in  the 
coming  year. 

Mrs.  Helman  reports  that  seeing  her 
first  book  published  has  been  an  inter- 
esting experience,  "one  which  has  in- 
cluded much  learning  from  both  the 
technical  and  the  personal  viewpoint." 
She  finds  it  has  been  interesting  to  hear 
other  people  interpret  her  ideas  and  she 
realizes  how  subtle  the  art  of  communica- 
tion really  is. 

She  is  not  committing  herself  at  this 
moment  regarding  future  plans  but  the 
North  Manchester,  Ind.,  woman  says, 
"One  book  leads  to  another,  so  I  am  in 
the  process  again  of  trving  to  sort  out 
ideas  and  thoughts  into  some  intelligent 
whole." 

Abingdon  Press  announced  the  publi- 
cation on  September  11  of  an  original 
paperback  by  Joanne  Kimmel  entitled 
Steps  to  Prayer  Power.   The  publishers 
say,  "Jo  Kimmel  has  worked  with  people 
from  over  the  entire  United  States  in  her 
prayer  labs  and  workshops.   Using  meth- 
ods learned  from  others  and  experiment- 
ing with  those  of  her  own.  she  has 
sought  to  help  people  contact  God  in 
order  to  live  courageously  and  victorious- 
ly." She  is  presently  in  business  and 
living  near  Phoenix,  Ariz. 


A  collection  of  13  sermons  originally 
preached  at  Pleasant  Hill  church  in  Penn- 
sylvania by  Harold  S.  Martin  was  pub- 
lished last  year  by  Carlton  Press  under 
the  title  Sermons  on  Fternal  Themes. 
The  author  suggests  that  the  book  rep- 
resents "the  kind  of  preaching  occurring 
in  the  more  conservative  congregations 
of  the  Brotherhood."   Mr.  Martin  is 
chairman  of  the  Brethren  Revival  Fellow- 
ship.  He  is  currently  working  on  a  prac- 
tical layman's  commentary  on  the  Epistle 
to  the  Romans. 

David  E.  .Miller  has  not  published  a 
title  during  the  past  year  but  indicates 
that  a  paperback  edition  of  his  earlier 
book,  Gods  and  Games:  Toward  a 


4     MESSENGER   9-15-72 


Theology  of  Play  (World),  will  be  avail- 
able near  January  1973.   A  chapter  in  his 
book  Theology  and  Humor  will  be  pub- 
lished by  Westminster  Press.  He  indicates 
that  he  has  nearly  completed  a  book- 
length  manuscript  tentatively  titled 
Humor,  Homecoming,  and  Happy  End- 
ing. Dr.  Miller  is  a  professor  of  religion 
at  Syracuse  University  and  was  a  Bible 
hour  speaker  at  the  Cincinnati  Annual 
Conference. 

Robert  H.  Miller's  new  book,  a  collec- 
tion of  prayers  entitled  The  Hunger  of  the 
Heart,  is  the  most  recent  publication  of 
The  Brethren  Press.   It  developed  out  of 
pastoral  prayers  that  Dr.  Miller  wrote 
for  use  in  several  churches  he  served 
following  his  retirement  from  teaching 
at  Manchester  College. 

Dr.  Miller  has  completed  three  chap- 
ters on  another  writing  project,  a  com- 
mentary on  the  gospel  of  John. 

Although  Anna  Mow  of  Roanoke,  Va., 
has  not  published  a  new  book  in  the  past 
year  her  past  volumes  published  by 
Zondervan,  Harper,  and  Lippincott  con- 
tinue to  sell.   She  e.xpects  soon  to  be  able 
to  announce  specific  publication  plans 
for  one  manuscript  already  completed 
and  another  one  soon  to  be  available. 

Four  young  poets,  Terry  Pettit,  Brooks 
Couser,  Paul  Hoover,  and  Robert  Allen, 
all  of  them  graduates  of  Manchester 
College,  are  contributors  to  Watermarks, 
a  collection  of  contemporary  poems 
published  last  August  by  The  Brethren 
Press.   The  volume  was  edited  by  James 
HoUis,  a  Manchester  professor.   It  is 
illustrated  with  drawings  by  Kevin  Miller, 
a  Manchester  student. 

Within  the  past  year  Roger  Sapping- 
ton  has  seen  two  new  books  brought  to 
the  publication  point.    One  is  The 
Brethren  in  the  Carolinas.  a  history  spon- 
sored by  the  Southeastern  District  and 
completed  in  March.  The  second  book 
is  a  biography  of  Reuel  B.  Pritchett,  the 
Tennessee  preacher. 

The  Bridgewater  College  history  pro- 
fessor looks  forward  to  seeing  his  his- 
tory of  the  Church  of  the  Brethren  in 
Virginia  published  next  year.    He  is 
currently  at  work  compiling  information 
and  preparing  for  the  eventual  publica- 
tion of  another  in  the  series  of  Brethren 
history  source  books.    His  will  deal  with 
what  is  sometimes  called  the  "Wilderness 
Continued  on  6 


\ijmd(B\rWm(i 


PEOPLE   YOU   KNOW 


Church  of  lihe  Brethren  pastor  H.    Dale 


Zimmerman ,  associate  professor  of  psychology  at  Kutztown, 
Pa.,  College,  has  been  appointed  director  of  the  Counsel- 
ing and  Development  Center  at  the  college. 

In  Southern  Pennsylvania  Merle  Bievenour ,   Lester 
Eckert ,   and  Dean  Fahnestock   were  ordained,  Mr.  Bievenour  at 
Pleasant  Hill,  and  the  others  at  Lower  Cumberland.  Robert 
Hoke ,    West  York  congregation,  was  licensed. 

Two  members  of  lihe  Bro1±ierhood  received  advanced  de- 
grees in  stammer  graduation  exercises.  Robert  A_.    Hess ,   Eliz- 
abethtown.  Pa.,  was  awarded  a  Ph.D.  in  African  studies  from 
Howard  University,  Washington,  D.C.   The  onetime  educational 
missionary  in  Nigeria  is  presently  assistant  professor  of 
history,  Messiah  College,  Grantham,  Pa.  ...  Middletown,  Ohio, 
pastor  J.  Ronald  Mummert   took  his  master  of  education  degree 
at  Miami  University,  Oxford,  Ohio. 

Jesse  W.    and  A.   Ruth  Beahm  Whi tacre ,  active  for  more 
1±ian  50  years  in  the  ministry,  have  moved  from  their  home 
in  Keyser,  W.  Va. ,  to  Friendship  Manor  at  Roanoke.   Their 
new  address  is  Friendship  Manor,  320  Hershberger  Rd. ,  N.W., 
Apt.  808,  Manor  West,  Roanoke,  Va.  24012. 

Another  address  change  comes  from  Martin  Rock ,  whose 
assignment  viith   Vietnam  Christian  Service  in  Saigon  was 
cut  short  by  six  months  for  a  new  post  at  Akron,  Pa. , 
headquarters  of  Mennonite  Central  Committee.   His  new 
address:   21  S.  12th  St.,  Akron,  Pa.  17501. 

A  former  employee  of  the  General  Board,  Robert  Tully , 
has  joined  Manchester  College  staff  as  director  of  alumni 
affairs  and  placement.   He  returns  to  the  college  where  he 
was  acting  dean  of  men  and  instructor  of  mathematics. 

Charles   C.  Cripe ,  the   Church  of  the  Brethren  minister 
who  died  last  November,  may  have  among  the  highest  records 
of  Annual  Conference  attendance.   He  served  in  Minnesota 
and  Indiana  churches,  attended  55  yearly  meetings.   He  was 
known  for  his  temperate  and  simple  style  of  life. 


YOU'LL   WANT   TO   KNOW  ABOUT   THESE 


Concerned  church 


people  who  want  firsthand  contact  with  the  frustrations  of 
poverty  may  want  to  join  the  Home  Repair  Work  Camp   Oct.  15- 
22  at  Patton  Springs  Camp  in  North  Carolina.   Sponsored  by 
the  Coromission  on  Religion  in  Appalachia,  the  camp  will 
concentrate  its  efforts  on  home  repairs  and  the   building 
of  new  homes  with  mo\intain  families.   Write  CORA-SEPI , 
P.  0.  Box  846,  Black  Mountain,  N.C.  28711. 

A  24th  annual    reunion  of  CPSers   is  slated  Sunday, 
Sept.  17,  at  the   conference  center,  Donegal  Springs,  near 
Elizabe1±itown,  Pa.   A  buffet  luncheon  for  $2  will  be 
served.   Make  reservations  with  Ed  Crill,  350  Lemon  St., 
Elizabeth town.  Pa.  17022,  telephone  717-367-5190. 

Entiries  close  Oct.  15  for  the  eighth  annual  round  of 
the  Church  of  the  Brethren  postal   chess   tournament .      Play- 
ers are  grouped  into  sections  of  about  the  same  skill. 
Winner  in  each  section  will  receive  a  certificate.   Enter 
by  sending  name ,  address ,  and  approximate  strengtJi  (aver- 
age, above  or  below  average)  to  chess  tournament  director 
Ward  B.  Crabill,  11819  Mentone  Rd. ,  Silver  Spring,  Md. 
20906.   No  entry  fee  necessary. 

915-72  MESSENGER     5 


Period"  in  Brethren  history. 

Letters  to  Eva  in  Heaven  is  the  title 
of  a  new  book  by  W.  Russell  Sluill  pub- 
lished early  in  1972  by  the  Macalester 
Park  Publishing  Co.   The  book  is  in  the 
form  of  a  series  of  "letters"  to  his  wife 
Eva  following  her  death  in  April  1961. 
Mr.  Shull  is  the  author  of  a  dozen  books 
and  pamphlets,  many  of  them  in  the 
field  of  religion.    He  was  the  managing 
editor  for  18  school  texts  on  guidance. 
Retired,  he  is  now  living  in  North 
Manchester,  Ind. 


KEuii  B  rtiicHni 


Groydon  F.  Suyder.  of  Bethany  The- 
ological Seminary,  with  Roman  Catholic 
theologian  Rosemary  Ructher,  contrib- 
uted major  studies  to  Colloquiiun  I.  the 
first  of  a  monograph  series  published 
this  year  by  the  seminary.   The  title  of 
Dr.  Snyder's  contribution  is  "Power  and 
Violence:  A  Biblical  Study." 

He  is  currently  writing  a  book  on  the 
local  and  translocal  church  in  the  early 
history  of  Christianity. 

Grady  Snyder,  along  with  colleagues 
Donald  Miller  and  Robert  Neff,  has 
signed  a  contract  for  a  book  with  Judson 
Press  which  has  a  tentative  title,  Usini; 
Biblical  Simulations.    The  book  explains 
the  nature  of  biblical  simulation  and 
gives  examples  as  well  as  instructions  on 
how  to  do  them. 

Stop  and  Consider  is  the  title  given  to 
a  new  collection  of  meditations  and 
prayers  that  has  been  issued  by  Glen 
Weiiner,  a  retired  minister  living  at 
Scbring,  Fla.    Mr.  Weimcr  is  currently 
compiling  and  preparing  other  devotional 
books.    His  medit.ilions  and  pr.ivers  have 
reached  a  wide  audience  over  many 
years  in  Brethren  and  other  publications. 

Without  dispute.  Glee  Voder  of 
McPherson,  Kan.,  is  the  most  prolific 
curriculum  writer  in  the  Church  of  the 
Brethren.    Since  last  June  she  has  seen 
two  of  her  curriculum  courses  published, 
one  a  course  for  elementary  grades  on 
the  Gospel  of  Luke  (Christian  Board  of 


Publication,  St.  Louis),  and  the  second 
a  course  for  fifth  and  sixth  graders,  A 
Worldwide   Fellowship    (Warner    Press). 

The  Brethren  Press  will  be  bringing 
out  later  this  summer  a  new  peace  unit 
for  junior  highs  under  the  title  Why  Not 
Peace?    Mrs.  Yoder  has  already  com- 
pleted a  manuscript  entitled  Handle  With 
Care  to  be  published  by  Judson  Press  as 
part  of  the  Vacation  Venture  Series  of 
the  Cooperative  Publishing  Publication 
Association. 

The  feature  that  Glee  has  contributed 
recently  for  Messenger  under  the  head- 
ing "Take  It  From  Here"  is  to  be  pub- 
lished in  book  format  soon  for  Judson 
Press.   She  is  also  committed  to  develop 
a  curriculum  course  for  junior  highs  for 
the  Church  of  God  and  the  American 
Baptists  under  the  title  The  Christian 
Facing  His  World.    This  will  be  her 
ninth  curriculum  project.    She  feels  that 
as  a  Brethren  curriculum  writer  she  is 
in  a  unique  position  to  help  bridge  the 
gap  between  various  theological  stances. 

Brumbaugh  accepts  editorial 
post  with  rival  publisher 

Wilbur  E.  Brumbaugh,  until  Conference 
time  an  associate  editor  of  Messenger, 
has  accepted  an  editorship  with  the 
David  C.  Cook  Publishing  Company  in 
Elgin. 

A  nondenominational  publisher  of 
church  and  Sunday  school  supplies,  the 
D.  C.  Cook  organization  is  a  friendly 
competitor  of  The  Brethren  Press. 

Mr.  Brumbaugh  now  heads  the  work 
of  a  new  division  for  the  Cook  organi- 
zation, a  part  of  their  diversification 
program.    He  will  edit  nondated,  multi- 
media materials  to  be  used  in  a  variety  of 
edLicational  settings. 

One  of  four  stalT  dismissed  by  the 
General  Board  in  June,  Mr.  Brumbaugh 
was  in  his  13th  year  of  service  in  the 
denomination's  offices  in  Elgin. 

During  his  staff  years,  he  served  as 
editor  of  Leader  and  Friends  magazines 
and  as  supervising  editor  of  Journeys  and 
Tell  Ate  story  papers.    He  carried  major 
editorial  and  design  functions  with  Mes- 
senger and  numerous  hooks,  pamphlets, 
posters,  and  promotional  materials  pro- 
duced by  The  Brethren  Press. 

He  began  his  new  job  August  7. 


Church's   nonstaff  employees 
ratify  shorter  work  week  .fl 

Shorter  hours  rather  than  increased  pay 
as  such  is  the  result  of  negotiations  with 
nonstaff  persons  employed  in  the  denom- 
ination's international  offices  in  Elgin. 

A  four-day  work  week  beginning  in 
October  has  been  negotiated  by  one 
group  of  wage  and  hour  employees.    It 
affects  the  manufacturing  group,  about 
21  in  number,  who  make  up  the  produc- 
tion, printing,  bindery,  composing,  and 
plate-making  departments. 

A  separate  contract  continuing  the 
five-day  week,  but  shortening  the  work- 
week to  37V2  hours,  takes  effect  Oct.  1 
for  office  and  mailing  room  wage  and 
hour  persons. 

The  latter  contract  also  provides  dis- 
cretionary time  in  arriving  and  leaving. 
The  employee  must  work  seven  and  a 
half  hours  a  day  between  the  hours  of 
8  A.M.  and  5  p.m.,  and  must  be  in  the 
office  between  9  a.m.  and  4  p.m. 

The  flexible  schedule,  however,  permits 
the  employee  to  arrive  on  the  job  anytime 
between  8  and  9  a.m.  as  long  as  seven 
and  a  half  hours  are  worked  that  day. 

Hazel  Peters,  personnel  director,  indi- 
cates that  the  flexible  work  schedule  for 
office  personnel  gives  the  employee  an 
opportunity  to  care  for  personal  affairs 
during  the  regular  working  day  while 
stores  and  services  are  open. 

Persons  with  small  children  may 
choosj  to  come  in  at  a  later  hour  in  order 
to  see  them  off  to  school  or  to  care  for 
emergencies,  she  said. 

The  four-day  workweek  for  the  manu- 
facturing group  has  the  advantages,  Ms. 
Peters  said,  of  saving  on  transportation 
to  work  by  cutting  out  one  day,  of  less 
start-up  and  clean-up  time  niaking  for  a 
more  productive  operation,  and  gives  the 
employee  more  time  for  his  family  and 
work  at  home  on  long  weekends. 

The  manufactLiring  group  will  work  a 
nine  and  a  half  hour  day,  or  38  hours 
during  the  four-day  week. 

There  will  be  a  half-hour  lunch  break, 
a  reduction  of  15  minutes,  and  two  rest 
breaks  as  at  present. 

The  professional  members  of  the  de- 
nominational staff  have  responsibilities 
which  require  various  daily  and  weekly 
work  schedules. 


6      MESSENGER    9-15-72 


ps©D®D  \r(B\^(n)\rt 


Uocs  Jesus  Really  Mean  It?" 

■Do  We?" 

This  was  the  disturbing  theme  of  the 
third  conference  on  the  Believers'  Church 
held  in  M:iy  at  the  Laurelvilie  Mennonite 
Church  Center  in  Western  Penns\  Ivania's 
mountains  near  Mount  Pleasant.   It  was 
planned  especialK  for  lay  bejiesers  who 
would  wrestle  with  Jesus'  disturbing 
words,  "Don't  worry  about  eat,  drink,  or 
clothes  .  .  .  don't  pile  up  treasures  .  .  .  ." 

Earlier  Believers'  Conferences  were 
summit   meetings  involving  theologians, 
historians,  and  scholars.   The  purpose  of 
the  Laurelvilie  conference  was   'to  facili- 
tate the  process  of  translating  the  work 
of  scholars  into  workable  models  for 
congregational  life  through  conversations 
between  scholars,  pastors,  and  laymen." 

The  first  Believers'  Church  Conference 
was  called  in  1967  by  the  Southern  Bap- 
tist Seminary  in  Louisville.    It  assembled 
people  not  only  from  the  historic  peace 
churches  but  also  from  several  Baptist, 
Disciples,  and  other  free-church  groups. 
Participants  numbered  about   150  who 
listened  and  reacted  to  twelve  scholarly 
lectures.    Its  orientation  was  largely 
historical.    It  dealt  with  the  concept  of 
the  Believers'  Church  which,  according 
to  John  Howard  Yodcr's  introduction  at 
Laurelvilie,  meant  that  the  historians 
discussed  whether  the  label  itself  is  a 
useful  one.  whether  there  is  a  distinct 
conception  of  what  the  church  ought  to 
be  that  can  be  identified  through  the 
centuries  as  having  certain  abiding  im- 
plications.   [See  Messenger,  Aug.  .^1, 
1967.] 

The  second  conference  in   1970  was 
sponsored  by  Chicago  Theological  Sem- 
inary.   It  dealt  with  the  new  forms  and 
contemporary  shapes  of  church  renewal 
and  the  directions  for  the  Believers' 
Church.    It  was  scholarly  and  theologi- 
cally oriented.    [Sec  Messenger,  Aug. 
27,  1970.] 

Even  thoLigh  there  is  not  a  formal 
organization  which  keeps  on  meeting, 
there  is  a  continuing  Committee  for 
Conversations  on  the  Concept  of  the 
Believers'  Church  which  plans  for  a 
periodic  conference.    This   1972  model 
varied  from  the  former  two  in  that  it 
was  designed  primarily  by  and  for  the 
historic  peace  churches  —  the  Societ\'  of 
Friends  (Quakers),  Mennonites,  and  the 
Church  of  the  Brethren  —  and  that  it 


WrestlingWith 
Disturbing  Words 


was  to  be  geared  to  the  laity  for  im- 
plementation in  the  local  church. 

To  insure  prompt  and  aggressive  tack- 
ling of  the  theme,  prior  to  arrival  regis- 
trants were  charged  to  study  Jesus' 
Sermon  on  the  Mount  and  two  provoca- 
tive books  interpreting  it.    Special  at- 
tention was  to  be  focused  upon  property 
and  treasure  and  the  implications  for  the 
follower  of  Jesus  and  for  the  church. 
Leadership  included  Dale  W.  Brown, 
Church  of  the  Brethren,  who  keynotcd 
the  conference:  T.  Canby  Jones  of  the 
Sociel)    of  Friends,  who  lectured  on  the 
Bible  and  led  worship  experiences;  and 
John  Howard  Yoder,  Mennonite,  who 
helped  the  group  summarize  the 
conference. 

There  is  a  sense  in  which  the  confer- 
ence didn't  quite  "come  off,"  in  which 
its  stated  objectives  were  not  realized. 
Instead  of  the  100  registrants  sought, 
fewer  than  forty  turned  up.    In  addition 
to  Dale  Brown,  only  three  other  Brethren 
were  present  —  none  a  layman  and  none 
representing  a  local  church  or  the  de- 
nomination officially.     Remaining  partic- 
ipants were  about  equally  divided  among 
the  Mennonites  and  Quakers,  with  the 
latter  sharing  their  identit\'  the  best. 

DiscLissions  and   Bible  studies  failed 
to  focus  long  and  penetratingly  upon  the 
theme.    The  coordinators,  several  youth, 
and  a  layman  or  two  struggled  valiantly 
to  keep  the  issues  clear  and  the  discus- 
sions centered  upon  the  Sermon  on  the 
MoLint.  Jesus'  teaching  on  possessions, 
anti   contempor,iry  implications.     Except 
for  short  periods  this  was  impossible  and 
the  group  side-stepped  its  task.    It  is 
hard  to  know  why.    Better  clarification 
and  orientation  prior  to  coming  or  im- 
mediately upon  arrival  to  the  tasks  of 
the  conference,  to  what  progress  was 
achieved  in  the  two  previoLis  conferences, 
and  to  the  concept  and  natLire  of  the 
Believers'  Church  would  have  been 
helpful. 

And,  perhaps,  this  was  not  the  right 
crowd  for  such  a  conference.   Cotild  it 
be  that  the  theme  was  too  threatening? 

This  is  not  to  say  the  conference  was 
without  value.    The  openness,  support, 
fellowship,  and  discussions  of  the  small 


groups  were  enriching.    Dialogue  with 
leaders  and  thoughtful  people  of  other 
communions  was  stimulating.    Canby 
Jones  proved  once  again  that  the  Bible 
is  alive,  its  study  can  be  exciting  and  its 
message  as  the  Word  of  God  is  both 
comforting   and   discomforting. 

Spontaneous  worship  services  in  the 
Quaker  tradition  and  a  concluding  Love 
Feast  —  agape  meal,  communion,  feet- 
washing.  Brethren  fashion,  led  bv  the 
Brethren  —  were  moving  experiences 
even  though  not  all  Friends,  by  convic- 
tion, could  participate  in  the  com- 
munion. 

For  those  interested  in  the  meaning 
of  radical  discipleship  to  JesLis  in  the 
Believers'  Church  tradition,  much  work 
—  praying,  thinking,  studying,  exploring, 
confronting,    dialoguing,    loving  — 
remains.    Just  who  —  what  —  is  the 
Believers'  Church?  Who  are  members? 
What  is  the  nature  of  Christian  commu- 
nity?   The  Sermon  on  the  Mount:   does 
Jesus  really  mean  it?    Is  it  normative  for 
us  today?    Literally?   What  are  the 
implications? 

For  our  aftlucnt  culture,   materialistic 
churches,  and  prosperous  members,  what 
docs  it  mean  to  practice  the  simple  life, 
share  sacrificially.  be  economically  ac- 
countable, strive  for  community,  be 
coLirageous  for  peace,  love  those  within 
and  beyond  the  fellowship,  and  be 
obedient  to  "Don't  worry  about  eat, 
drink,  or  clothes  .  .  .  don't  pile  up 
treasures  .  .  ."?    Do  we  really  want  to  be 
Christian? 

The   failure  of  the   Laurelvilie  confer- 
ence to  come  to  grips  with  these  issues 
and  to  offer  guidance  to  the  churches 
has  produced  some  guilt  feelings,  in- 
creased sensitivity.  enlarg:d   horizons, 
disturbed  convictions,  and  a  group  of 
concerned  vouth  and  adults  who  will 
continue  to  ponder  and  work  at  obedient 
discipleship  and  Christian  life-styles. 

In  this  way  and  in  the  long  run  the 
conference  may  prove  to  be  more  suc- 
cessftil   than   an   immediate   assessment 
indicates.    Brethren.  Friends,  and  Men- 
nonites—  and  the  larger  Believers' 
Church  body  —  must  continue  their 
explorations.  —  Harold  Z.  Bomberg[:r 


9- 15  72    MESSENGER     7 


Christ 


One  of  the  pet  phrases 
we  have  as  Christians 

is  "Christ  is  the  answer."  You  say, 
"pollution  —  oh,  Christ  is  the  answer." 
"Racism  —  Christ  is  the  answer." 
"War  —  Christ  is  the  answer."   In  other 
words,  we  lay  this  "Christ  is  the  answer" 
on  every  issue  that  comes  up. 

It  reminds  me  of  the  young  man  who 
committed  himself  to  Jesus  Christ  and 
who  was  told  by  other  Christians  that  in 
order  to  be  an  effective  witness  he  must 
find  some  way  to  communicate  Jesus 
Christ  to  other  people.    He  came  up  with 
a  tremendous  scheme:  He  would  enter 
the  classroom  every  morning  ahead  of  the 
class  and  write  across  the  blackboard  in 
big  bold  letters,  "Christ  is  the  answer!" 
And  he  would  sit  back  and  feel  tre- 
mendously enthused  that  he  had  wit- 
nessed another  day  to  the  whole  class. 
Until  one  morning  a  very  sharp  pagan 
kid  came  in  behind  him  and  under 
"Christ  is  the  answer"  wrote,  "Yeah,  but 
what  are  the  questions?" 

Christ  is  the  answer  to  what?  The 
problem  is  that  we  don't  want  to  discuss 
the  what.   We  prefer  to  leave  Jesus  hang- 
ing up  in  the  clouds.    Frequently  people 
have  said  to  me,  "Now,  brother,  just 
stick  to  the  Word.  Just  preach  the 
Word."  And  I  couldn't  understand  what 
they  were  talking  about  because  I  had 
prepared  my  whole  message  around  the 
Word.  Then  I  began  to  see  that  what 
they  were  saying  is,  "Lay  the  scripture  on 
us  but  don't  tell  us  what  it  means.   Preach 
the  Word  but  don't  apply  it  to  anything. 
Preach  Jesus  but  don't  say  how  that 
shapes  our  everyday  lives."   And  the 

8     MESSENGER    9- 15-72 


tragedy  is  that  we  have  been  preaching 
a  word  that  doesn't  say  anything. 

Christ  is  the  answer,  but  Christ  is  the 
answer  to  something,  to  what.  We  must 
begin  by  coming  to  grips  with  what  it 
means  to  be  the  people  of  God.   For 
Jesus  Christ  was  the  greatest  radical 
revolutionary  that  ever  lived.  Jesus 
Christ  was  a  radical  and  is  a  radical 
because  he  gets  to  the  root  of  man's 
dilemma,  man's  problem.   He  is  a  revolu- 
tionary because  he  has  come  to  change 
things  completely.  Now,  when  you  and 
1  think  of  changing  the  world  system  that 
we  live  in,  there  are  three  alternatives. 

One  alternative  is  to  burn  the  whole 
thing  down,  to  bomb  it  out,  to  destroy  it. 
The  only  problem  with  that  is  that  it 
assumes  that  by  destroying  the  facilities  of 
the  system  that  you  can  change  the 
system.   But  systems  are  not  made  up  of 
facilities.    Systems  are  made  up  of 
people,  and  if  you  want  to  change  the 
system,  you've  ultimately  got  to  change 
people.  The  problem  is  most  people 
don't  want  change. 

The  second  alternative  is  to  change  the 
system  by  working  from  within.   The 
problem  here,  however,  is  that,  first  of 
all,  you've  got  to  get  in  the  system. 
And  by  the  time  you  get  in  the  system, 
you  then  must  work  yourself  up  so  that 
you  can  get  in  a  position  of  power  where 
you  can  effect  change,  and  by  the  time 
you  work  yourself  up  to  a  position  where 
you  can  effect  change,  you've  had  to  so 
prostitute  yourself  on  the  way  up  that 
you  forgot  what  you  came  there  for. 

The  third  alternative  is  for  some  of  us 
to  get  together  and  build  live  models  of 
what  ought  to  be.  This  is  the  one  I  opt 
for:  A  community  of  people  who  are  to 


be  live  models  on  earth  of  what  is 
happening  in  heaven.  People  who  trust 
Jesus  and  who  are  a  community.  If  we 
are  to  be  that  kind  of  community,  there 
are  some  essential  concerns  going  on  in 
the  world  that  you  and  I  must  deal  with. 

First,  people  are  searching  for  identity, 
seeking  to  come  to  grips  with  who  they 
are.    If  you  listen  closely  to  the  f>op 
artists  of  our  generation,  they  are  all 
raising  the  same  question.  "Who's  going 
to  help  us  get  it  together?  Who's  going 
to  help  me  learn  who  I  am?  Who's  going 
to  help  me  find  out  what  I'm  about?" 
The  new  community  has  got  to  be  made 
up  of  people  who  know  who  they  are, 
who  have  solved  their  identity  crises,  who 
can  stand  up  and  live  in  a  world  where 
people  don't  know  why  they  are,  and 
say,  "Over  here  —  we  have  it  together." 

Another  concern  in  the  world  is  com- 
munity —  people  are  trying  to  find  ways 
by  which  they  can  come  together.   The 
world  system  is  torn  and  people  are 
divided.   The  lonely  and  the  despondent 
and  the  frustrated  stand  up  and  say, 
"Where  is  love,  where  has  love  gone?" 
The  new  community,  God's  people,  ought 
to  be  able  to  stand  up  and  say,  "Over 
here,  we  practice  love.   We  don't  just 
preach  about  it;  we  practice  it.   You're 
looking  for  love;  work  among  us." 

When  the  hungry  are  being  denied  the 
right  to  a  living,  when  the  poor  are  being 
denied  the  right  to  legal  defense,  when 
the  wretched  of  the  earth  are  being 
stepped  on  because  of  their  economic 
status  or  the  national  backgrounds  or 
their  racial  identity,  the  new  community, 
God's  people,  has  to  stand  up  and  say, 
"You  want  justice  —  you'll  find  it  among 
us.    We  practice  justice." 


^^  the  answer. 


A  third  concern  to  be  dealt  with  is 
the  issue  of  power,  of  people  in  a  power- 
less society  trying  to  find  the  means  and 
the  right  to  determine  their  own  futures. 

The  Chicanes  are  standing  up  and 
saying,  "Don't  call  me  Mexican-Ameri- 
can anymore.   From  now  on  you  call  me 
Chicano  because  Mex  is  your  definition 
of  me  and  Chicano  is  my  definition  of 
me,  and  from  now  on  I'm  going  to  exer- 
cise the  right  to  define  myself.   And  if 
you  want  to  deal  with  me,  you  deal  with 
me  on  my  definition,  not  yours." 

Black  people  are  standing  up  and  say- 
ing, "We  ain't  Negroes,  we  ain't  migras 
and  nigras  and  nigroes  and  colored:  we 
are  black.   And  if  you  want  to  deal  with 
us,  you  must  deal  with  us  on  the  basis  of 
our  definition  of  ourselves  and  not  on 
the  basis  of  your  definition." 

Women  are  standing  up  and  saying, 
"We're  not  sexual  objects,  we're  not  play- 
things, we're  not  detached  individuals; 
we  are  persons.  And  if  you  want  to  deal 
with  us,  you  must  deal  with  us  as 
persons." 

All  the  niggers  of  the  society  —  that  is, 
persons  who  are  looked  down  upon  by 
other  people  and  who  accept  other 
people's  definition  of  themselves  —  are 
getting  uppity  these  days.   And  the  only 
way  to  stop  being  a  nigger  is  to  stand  up 
and  begin  to  define  yourself  as  God 
intends  you  to  be  defined,  and  not  on  the 
basis  of  other  people's  definition  of  you. 

The  world  out  there,  crying  out  for 
power,  is  epitomized  in  the  words  of  the 
apostle  Paul  in  Romans  7:  "The  will  to 
do  is  present  with  me.   In  my  mind  I 
know  what  I'm  supposed  to  do.    I  know 
I'm  supposed  to  do  the  will  of  God.   In 
my  mind  I  want  to  be  what  God  intends 


What^j-g 

the  questions? 


me  to  be,  but  every  time  I  attempt  to  be 
that,  there  is  something  that  drags  me 
down  so  that  which  I  don't  want  to  do,  I 
do  it.   And  that  which  I  do  want  to  do,  I 
don't  do.    I  find  another  law  that  when 
I  would  do  good,  evil  is  present  with  me." 
Then  he  cries  out,  "What  a  messed  up 
man  I  am.    Who  will  deliver  me  from 
the  body  of  this  death?   I  find  that  I  am 
powerless.  Who  will  deliver  me?"  And 
he  adds,  "I  thank  God  ...  I  thank  God 
through  Jesus  Christ." 

Of  course  the  question  is,  how  does  he 
arrive  at  Jesus?   Why  Jesus?   I  suggest  to 
you  that  he  arrives  at  Jesus  Christ 
because  nothing  else  works.   Look  at  the 
society  we  live  in.   It  has  tried  several 
alternatives  to  restructuring  itself.   One 
alternative  has  been  education.   If  we 
could  produce  a  more  informed  society, 
if  we  could  just  educate  people,  that 
would  wipe  out  poverty  and  hunger  and 
racism  and  war,  we  thought.  Well,  we 
are  the  most  informed  society  in  the 
history  of  man.    Information  in  our 
country  doubles  every  six  years,  and  ten 
years  from  now  it  will  double  every  three 
years.    Look  at  the  people  who  are 
making  the  decisions  in  our  society,  who 
are  dropping  bombs  on  people,  who  are 
polluting  our  air  and  water.  They  are 
educated. 

We  thought  economics  was  the  answer. 
So  we  said  if  we  could  just  produce  a 
more  affluent  society,  that  would  solve 
our  problems.   The  reason  a  kid  throws 
a  brick  in  the  store  window,  the  reason 
he  starts  riots  in  the  ghetto  is  that  he 
doesn't  have  enough  of  the  world's  goods. 
I  used  to  believe  that.    But  now  it  is 
almost  as  if  the  rich  kid  and  the  poor 
kid  were  passing  each  other  on  the  road: 


by  Tom  Skinner 


the  rich  one  leaving  the  system  and  the 
poor  one  trying  to  get  into  it.   And  the 
rich  kid  says  to  the  poor  kid,  "Where  are 
you  going,  kid?"  The  poor  kid  says,  "I'm 
heading  toward  the  system.  You  dudes 
locked  me  out  for  400  years  and  I'm  on 
my  way  to  get  a  piece  of  the  action." 
The  rich  kid  says,  "Let  me  tell  you  some- 
thing, friend.   I  just  left  the  system.   My 
old  man  owns  it." 

The  final  solution  that  we  offered  was 
religion.   We  said  if  we  could  just  give 
people  a  flag  to  wave,  a  song  to  sing,  and 
a  creed  to  believe,  that  would  solve  our 
problem.   So  we  came  up  with  good  old 
Americanized  religion:  God,  country, 
motherhood,  the  girl  back  home,  and 
apple  pie.   We  put  bumper  stickers  on 
our  car  saying  support  god  and  coun- 
try, as  if  they  go  together.   One  nation, 
under  God.   We  even  stuck  his  name  on 
our  money:  In  God  We  Trust.   And  we 
created  a  certain  kind  of  Americanistic 
religion,  a  certain  kind  of  spiritual  super- 
patriotism,  and  we  convinced  ourselves 
that  America  was  run  by  God,  that  God 
is  on  our  side,  a  vote  for  God  is  a  vote 
for  America. 

And  I'm  suggesting  to  you  that  maybe 
the  sign  ought  to  read  the  cross  or  the 
flag,  God  or  country  —  not  God  and 
country.  My  allegiance  is  not  to  America; 
my  allegiance  is  to  the  kingdom  of  God. 
Period.   Now  if  you  want  to  call  me  a 
communist,  that's  just  your  shrewd  way 
of  ducking  the  issue.   But  that  is  not  the 
issue.   The  issue  is  that  we've  produced 
an  Americanized  religion  that  doesn't 
have  enough  oomph  to  turn  the  inside  of 

9-15-72    MESSENGER     9 


a  garbage  pail.  It  is  devoid  of  power. 
It  is  not  speaking.  It  is  not  transforming. 
It  is  not  making  a  radical  difference  in 
the  nation.  Religion  has  not  worked  in 
America.  That  is  why  Paul  now  brings 
us  back  to  "I  thank  God  through  Jesus 
Christ." 

Jesus  Christ  made  a  very  emphatic 
statement  when  he  asked  his  disciples, 
"Who  do  men  say  that  I  am?"  And  you 
remember  the  reply,  that  you  are  the 
Christ,  the  son  of  the  living  God.  and  on 
that  testimony  Jesus  said,  "I  will  rebuild 
my  church.  I  will  build  the  ecclesia,  the 
called-out  people.   I  will  build  the  new 
community.   And  the  gates  of  hell  will 
not  prevail  against  it."   And  it  is  in  this 
new  community  that  Jesus  Christ  has 
decided  to  build  the  alternative  to  the 
messed  up  world,  the  church,  a  people 
who  would  be  live  models  on  earth  of 
what  is  happenmg  in  heaven. 

What  we  are  faced  with  toda\'  is  a 
group  of  people  who  arc  eonsers .ilive  in 
their  iheologs,  coiiser\ati\e  in  their 
commitment  to  the  Bible  as  the  word  of 
Ciod.  conservative  in  the  sense  that  they 
are  bibheisls  and  the\  beliexc  the  scrip- 
lures,  but  they  are  iiol  Christian.    We 
have  produced  .i  gencr.ilioii  of  people 
\\ho  are  like  the  Pharisees —  we  know 
all  ihe  nghl  things  lo  sa\.  we  know  what 
worUlK  ihings  lo  be  ag.imsl.  wc  behese 
the  Uible  is  the  inherent,  inspired,  in- 
fallible word  of  Ciod.  we  are  fumla- 
menl.il.  orthodi>\.  eonser\ali\e.  ev.ingel- 
ie.il,  but  we're  not  Christians,  simie  i>f  us. 
Because  even  with  .ill  of  ih.il  conserva- 
tive theology,  there  is  a  l.irge  number  of 
us  who  have  never  had  a  rel.itionship 
with  Jesus  Christ.    People  with  the  right 
vocabularv  and  the  right  phrases  have 
never  met  Jesus.    There  must  come  a 
point  in  your  life  in  which  you  confess 
that  vou've  been  running  your  own  life 
and  th.it  Jesus  is  1  ord  and  you  allow  him 
to  be  Lord  in  vour  life.   That's  what  the 
church  is. 

But  what  does  this  new  communitv  do'.' 
I  want  to  suggest  these  things: 

Number  one.  it  worships.    .And  wor- 
ship is  very  simple.   Worship  is  making 
love  to  God.   Worship  is  looking  at  God 
and  saying.  Wow!    It  is.  as  with  the 
Psalmists,  pleasing  God,  adoring  him.   It 
is,  as  with  the  early  disciples,  speaking 
to  the  people  who  did  not  know  Christ, 
but  also  speaking  to  God.    It  is  letting 


The  reason  that  I  need  fellowship  is 
I  have  clay  feet  right  up  to  my  navel. . 
it's  so  hard  to  get  next  to  God's 
because  we've  built 


the  things  of  earth  grow  strangely  dim  in 
the  light  of  his  glory  and  grace. 

Now.  if  that  is  what  worship  is,  the 
question  we  must  ask  ourselves  is.  v*hat 
goes  on  in  our  churches  on  .Sund.-.v 
morning'?    I  hear  some  preaching  and  I 
hear  some  singing,  and  I  have  to  ask 
myself,  is  it  worship'.'    Some  churches  I 
enter  hand  me  a  program  that  tells  me 
what  God  is  going  to  do  for  the  ne.\t  59 
minutes.    It  is  all  clocked  out.    We  will 
make  love  to  God  by  script.   But  I  want 
you  to  understand  something,  that  mak- 
ing love  ought  to  be  a  spontaneous  thing 
My  wife  would  have  some  difficulty  if 
some  evening  I  walked  into  the  room 
with  a  script  and  said.  "Honey,  this  is 
how  it's  going  to  happen  tonight,  and  this 
is  how  long  it  will  happen."    It  is  that 
ridiculous,  it  is  that  ludicrous,  because 
love  ought  to  be  spontaneous. 

And  you  must  give  me  the  right  to 
worship  God  in  my  style,  as  I  must  give 
vvHi  the  right  to  worship  God  in  yours. 
.\iiJ  so  with  our  voiilh.    I  et  us  be  re- 
nunded  th.it  m.inv  of  the  songs  th.i!  von 
.iiid  I  sing  in  church  tod.iv  v\cre  the  pop 
music  of  e.irlier  generations:  .Some  of  our 
l.ivoiite  In  mils  emerged  ]io\  fiom  the 
g.ilcs  of  he.ivcn  but  from  the  pits  ot  the 
pub.    Music  from  the  vouth  culiurc.  fioni 
lod.iv's  culture,  can  be  used  to  glorifv 
tiod  .IS  niLich  as  the  songs  that  come  out 
of  vour  Cierm.in  heritage.    If  we  e.m  gel 
together  in  our  differing  stv  les  .uid  I  le.un 
voiirs  and  voii  le.un  mine,  something  far 
superior  might  emerge.    W  hich  is  what 
it's  all  about.   .And  th.it's  wh.il  the  church 
does.    It  makes  love  to  CuhI.    It  worships. 

The  second  thing  abom  this  church  is 
that  it  is  a  community.    God's  people  are 
people  who  are  together,  committed  to 
each  other,  in  communion  with  each 
other.    It  is  very  interesting  that  the  Holv 
.Spirit  onlv  operated  in  the  corporate 
bodv  of  God's  church  as  its  people  were 
in  singleness  of  purpose. 

Jesus  said  to  the  new  communitv .  ".-X 
new  set  of  rules  I  give  vou  to  play  by, 
and  that  is  that  you  love  each  other  the 
way  I  love  you."    He  told  them  that  the 


such  walls. 


oniv  v\a\  the  world  would  know  that  you 
are  His  disciples  is  by  how  you  love  each 
other.   The  world  will  not  know  that  you 
are  the  disciples  of  Jesus  because  vou 
preach  on  the  corner  or  because  you  pass 
out  tracts  or  because  you  knock  on 
people's  door  in  visitation  programs,  as 
good  as  those  things  may  be.   The  world 
will  know  that  you  and  I  are  his  disciples 
bv  how  we  love  each  other.   And  we 
must  understand  what  that  love  is  all 
about.    Love  is  demonstrated.  Jesus  says: 
"Greater  love  no  man  has  than  this, 
when  a  person  lay  down  his  life  for 
another." 

Are  you  acquainted  with  such  a  com- 
munity where  people  are  committed  to 
each  other  unto  death'.'   The  tragedy  with 
most  of  our  congregations  is  that  we 
don't  even  know  each  other,  much  less 
can  we  talk  about  dy  ing  for  each  other. 
Fellowship  is  people  who  get  under  each 
other's  skin,  who  are  honest  with  each 
other,  who  remove  the  walls  from  each 
other. 

The  reason  that  I  need  fellowship  is 
because  I  have  clay  feet  right  up  to  my 
n.ivel.    Sometimes  I  get  lonely.    Some- 
times mv   mind  gets  messed  up.    I  fall 
down  occasionally.    I  need  some  brothers 
.iiiil  sisters  who  will  throw  their  arms 
.iroiinil  me  when  I  get  frustrated.    But  it's 
so  h.ird  lo  get  ne\t  to  God's  people  today 
because  we've  built  such  walls. 

We  live  in  such  a  superspiritual  world 
we  snow  each  other.    So  when  we  see 
each  other,  we  shake  hands,  how  are  you 
brother'.'   Fine,  praise  the  Lord.    I'm 
dying  inside,  but  I  can't  tell  you.    Because 
if  I  tell  vou  where  I  really  hurt,  then 
you'll  find  out  something  about  me  that 
I  don't  want  you  to  find  out,  and  I've  got 
to  snow  you  into  believing  that  I'm  spiri- 
tual.   I  could  be  bleeding  but  I  can't  tell 
vou  because  I  put  on  this  big  spiritual 
act. 

The  new  communitv  is  a  witness  in 
community.    It  confronts  people  with  one 


10      MESSENChR    91J-72 


because 

but 

people  today 


witness,  and  th.it  witness  is  that  Jesus  is 
alive.   That  is  our  message.   The  new 
comnuinii).  h\  its  life-st>le,  not  just  by 
its  \erbal  preaehmg.  is  one  great  big 
witness.    .\nd  we  ought  always  to  be 
experieneing  people  in  our  midst  who  are 
coming  to  know  Jesus.   It  is  the  will  of 
God  that  the  new  community  be  one 
great  big  maternity  ward.   People  are 
always  being  born  into  the  kingdom. 
That  is  why  there's  got  to  be  this  big 
push  toward  evangelism. 

Actually,  though,  there  should  never 
have  to  be  a  push.   Do  you  know  that 
one  denomination  in  a  recent  convention 
actually  had  to  pass  a  resolution  that  the 


church  become  involved  in  evangelism? 
What  are  you  laughing  about?    You're 
kidding;  you  didn't  do  that?    No,  you 
didn't!    Oh,  no,  I'm  in  trouble.    I  didn't 
know;  honestly,  I  didn't  know!    If  there 
was  ever  a  word  from  God,  that  was  it! 
But  don't  you  understand  that  there 
should  not  be  the  need  to  pass  resolutions 
on  evangelism?  That  is  the  heart  of  the 
church.    If  it  is  not  evangelizing,  it  is  not 
functioning.    It  is  not  reproducing.   The 
reason  we  are  not  reproducing  is  because 
of  our  misunderstanding  of  the  gifts  in 
the  body  of  the  church.   Most  of  us  don't 
reproduce  because  we've  hired  a  guy 
called  the  pastor  to  do  that.   But  the 


function  of  a  pastor,  according  to  the 
sciipuires,  is  to  equip  the  saints  for  the 
work  of  the  ministry.  The  Bible  says  that 
ihe  p.islor  is  the  shepherd  of  the  flock. 
And  it  isn't  shepherds  who  produce 
sheep;  sheep  reproduce  sheep.  There  is 
no  such  thing  as  clergy  and  laity.    Every- 
one in  the  church  is  called  to  some  role; 
e\er\one  is  to  find  OLit  what  the  role  is 
and  be  ordained  in  it. 

Finallw  we  must  put  our  energy  to 
raising  healthy  people  in  the  church.    All 
of  a  sudden  a  gLiy  becomes  a  Christian 
and  just  like  that,  he's  supposed  to  be 
superspiritual,  full  grown.    And  it  never 
occurs  to  us  that  he  needs  somebody  to 
feed  him,  to  help  him  to  learn  how  to 
walk,  to  stay  with  him  and  nurse  him. 
Oh,  yes,  we  do  have  a  special  convert 
class  that  meets  for  4.'i  minutes  once  a 
week,  some  of  us.   And  we  think  that's 
follow-up. 

One  of  the  things  that  excites  me 
and  scares  me  is  the  Jesus  move- 
ment in  this  coLintry.    Kids  getting 
turned  on  to  Jesus.    Exciting.     But  you 
know  why  I'm  scared?   I'm  scared  be- 
cause these  kids  lack  sound  biblical 
teaching.     They  are  excited  because  they 
are  out  winning  souls.   But  the  problem 
is  that  they're  winning  people  into  the 
kingdom  of  God  btit  there's  nobody  to 
disciple  these  people  they're  winning. 
And  in  the  next  ten  years  we  may  well 
end  up  with  the  largest  amount  of  re- 
tarded Christians  in  the  history  of  the 
church. 

The  word  of  God  teaches  that  we  are 
to  make  disciples  out  of  people,  not  just 
get  them  born  again  but  to  make  dis- 
ciples out  of  them.   Now,  that's  the  func- 
tion of  the  new  community.    And  all  I 
ask  >ou  to  do  is  to  search  your  heart 
and  ask  \ourself.  is  that  occurring 
among  sou? 

It  is  not  enough  just  to  talk  about  your 
traditions  and  to  talk  about  your  beliefs. 
Can  you  say  that  (  1  )  you're  making  love 
to  God.  I  2)  \ou  are  truly  a  community 
(>1  people  committed  to  each  other  unto 
death.  (})  \ou  are  involsed  in  seeing 
people  won  into  the  kingdom  of  God, 
and  (4)  you  are  invoKed  in  discipling 
and  de\ eloping  those  people.    That  is  the 
function  of  the  new  community. 

I  ch.illenge  you,  my  brothers  and  sis- 
ters   For  God's  sake,  become  the 
church.    Q 


9-15  72    MESSENGER      11 


<Sl  All  Fbund 
Sanctuary 

Within 
Its  Walls 


The  little  meetinghouse 
squats  on  a  lo^w  limestone 
rid^e  above  a  blacktop  road. 

Antietam  Creek 
ivinds  by  to  the  east* 
Across  the  ^^ay 
a  thick  stand  of  maples 
shades  a  monument 
to  the  Civil  War  dead 
from  Maryland* 

A  little  to  the  southeast 


by  Linda  Beher 


12     MESSENGER    9-15-72 


9-15-72  MESSENGER     13 


A  Mathew  Brady  plwtograph  taken  after 

the  battle  shows  troops  dead  and  dying 

in  the  field  before  the  shelled  and 

battered  Mumina  church 


you  can  see  the  angular  stone  building 
that  serves  Antietam  National  Battlefield 
Site  as  visitor  center,  information  dis- 
pensary, and  slide  theater.  The  country- 
side dips  and  swells  gently  all  around. 


Mj\  1862  there  were  more  trees,  no 
monuments,  no  visitor  center.  And  the 
church  was  whitewashed  instead  of  paint- 
ed. People  then,  as  now,  called  it  "the 
little  Dunker  church,"  for  the  plain  folk 
who  immersed  their  baptismal  candidates, 
refused  conscription,  and  declared  in 
their  Yearly  Meeting  that  slavery  "could 
in  no  wise  be  justified  in  a  brother,  ac- 
cording to  the  Gospel." 

But  ironically  the  wood  near  which 
the  church  stood  became  the  site  of  what 
Civil  War  historians  like  to  call  "the 
bloodiest  battle"  of  the  war,  with  many 
troops  left  dead  and  dying  around  the 
church,  itself  shelled  and  battered  in  the 
thick  fighting. 

After  1 10  years  legend  and  history  can 
blur  together.  Many  stories,  some  myth, 
others  documented,  circulate  still;  Stone- 
wall Jackson  secured  the  church  for 
headquarters  during  the  fighting  at 
Antietam/ Sharpsburg.  Officers  described 
maneuvers  in  terms  of  the  church's  loca- 
tion. Clara  Barton,  Red  Cross  founder, 
organized  a  field  hospital  at  the  church. 
President  Lincoln  reviewed  the  troops 
there,  perhaps  surveying  its  damaged 
interibr.  Some  folk  could  remember  the 
townspeople  of  Sharpsburg,  including 
Brethren,  coming  through  the  lines  to 
care  for  the  wounded,  and  to  identify  and 
bury  the  dead. 

Ten  years  earlier  Samuel  Mumma  Sr. 
could  not  have  imagined  the  powerful 
witness  for  peace  the  little  church  would 
make  when  he  deeded  "100  perches  more 
or  less"  of  his  farm  on  which  to  erect  a 
meetinghouse.  Its  member  families  — 
the  Eckers,  the  Millers,  the  Neikirks,  the 
Sherricks,  and  the  Mummas  —  came 
from  the  Manor  congregation,  and  they 
named  the  new  fellowship  for  the  donor 
of  the  land.  They  built  the  church  after 
the  style  of  Brethren  meetinghouses  of 
the  time:  two  doors,  one  in  the  front  for 


the  men,  one  at  the  side  for  the  women; 
eight  many-pancd  windows,  their  shutters 
a  soft  gray-green;  whitewashed  bricks;  a 
limestone  threshold. 

Inside,  appointments  were  stark.  Un- 
stained pine  benches,  uncompromisingly 
hard.   A  longish  table  that  held  the  thick- 
lidded  Bible  and  a  stonewear  pitcher.   A 
wood  stove  in  the  room's  center. 

^^learly  a  year  after  the  Battle  of 
Antietam.  Daniel  P.  Sayler  described  in 
a  letter  to  the  Gospel  Visitor  "the  calam- 
ities of  war"  for  "the  brethren  abroad." 
In  July  1863,  near  South  Mountain, 
across  the  valley  where  the  Antietam 
foray  began,  "the  fields  were  laid  waste, 
and  all  that  was  on  it  trampled  under  foot 
.  .  .  one  unbroken  scene  of  desolation 
and  waste." 


Following  the  battle  members  of  the 
Mumma  church  salvaged  their  damaged 
building,  and  descendants  held  services 
regularly  there  until  1916.   Attendance 
diminished,  and  finally,  in  1921,  a  spring 
windstorm  flattened  the  building.   It 
dropped  into  obscurity,  giving  way  to  a 
souvenir  shop  and  filling  station.   An  oc- 
casional historian  would  renund  Wash- 
ington County  folk  of  the  church's  sig- 
nificance, and  the  old  stories  would  be 
re\iewcd.   One  traced  the  dis.ippearance 
of  the  leather-covered  Bible  inimedialely 
after  the  battle,  taken,  it  is  said,  by  a 
soldier  from  the  107th  New  York 
Regiment.   For  forty  years  the  Bible  re- 
mained in  New  York,  until  John  J . 
Lewis,  a  black  farmer,  onetime  Mar\  land 
resident,  and  a  member  of  the  Pipe  C  reek 
congregation  of  Brethren,  loc.itcd  and  re- 
turned it  to  Washington  Count).  These 


14      MESSENGER    9-15-72 


On  Sept.  17  Sharpsbitrg 
Brethren  will  commemo- 
rate the  spirit  which  the 
church  symbolizes. 
Photographs  show  scenes 
of  the  1971  service. 
The  service  begins  at 
2:30  p.m.  at  the 
Antietam  National 
Battlefield  Site,  near  the 
Hagerstown-Sharpsbitrg 
Pike.   The  National 
Park  Service  co- 
operates to  provide 
use  of  the  building. 
Ministers  of  divi- 
sions 7  and  8  of  the 
Mid-Atlantic  District 
will  participate 

3n 


stories,  the  Mathew  Brady  photographs 
of  the  shelled  church,  the  old  foundation, 
and  some  of  the  original  bricks,  hand- 
hewn  timbers,  and  tonguc-and-groove 
llooring  were  all  that  remained. 

But  in  1951  the  Washington  County 
Historical  Society  ptirchased  the  plot 
where  the  stone  foundation  walls  still 
stood.    Restoration  of  the  building  began 
in  1 960  under  supervision  of  the  National 
Park  Service:  some  of  the  flooring,  door 
and  window  frames,  several  thousand 
bricks,  and  a  few  benches  are  original. 

Annually,  Brethren  from  Sharpsburg 
and  the  surrounding  area  gather  in  the 
clothes  of  the  period  to  celebrate  and 
commemorate  not  the  battle  but  the  spirit 
of  love  and  tolerance  which  the  church 
came  to  symbolize.  This  year  the  com- 
memoration falls  on  September  17,  110 
years  to  the  day  when  the  little  meeting- 


house withstood  the  batteries  of  the  Blue 
and  Gray.  The  afternoon  service  will 
reenact  all  the  traditions:  the  lining  of 
hymns,  the  extemporaneous  preaching, 
the  use  of  separate  entrances  for  men  and 
women. 

■"Some  may  even  arrive  in  horsedrawn 
buggies,"  said  Page  T.  (Ted)  Otto,  the 
spark  behind  the  commemorative  service. 
Youth  adviser  for  the  Sharpsburg  church 
and  a  longtime  student  of  history,  Ted 
along  with  historian  and  pastor  Austin 
Cooper  pled  the  case  for  restoration  in 
1 96 1  to  Department  of  the  Interior  offi- 
cials in  Philadelphia.   Later  Ted  en- 
couraged the  young  people  in  his  charge 
to  plan  the  1971  commemorative  service. 
Betty  Otto,  whose  employment  as  a 
gLude  at  the  .Antietam  site  gives  her  a 
special  feel  for  the  history  of  the  place,  is 
researching  the  style  of  plain  clothing  — 


would  the  Brethren  have  used  buttons  or 
hooks  and  eyes?  —  and  sewing  bonnets 
and  prayer  coverings.  The  old  Bible,  now 
rebound  in  conventional  cloth  cover,  will 
play  a  part  in  the  service,  on  loan  from 
the  Park  Service. 


We 


rlien  the  winds  of  war  had  swept 
through  the  valley,  the  government  in- 
stalled a  marker  near  the  Mur.ima  church. 
Its  cryptic  language  reminds  us  still  of 
the  little  Dunker  church's  part  in  a 
ferment  that  enveloped  the  pcaceloving 
Brethren  who  renounced  slavery  and  war 
in  the  name  of  goodwill  toward  all  per- 
sons: "The  Dimkard  Church.  Erected 
AD  1853  by  the  German  Baptist  Breth- 
ren.  During  the  battle  the  wounded  of 
both  armies  sought  and  found  sanctuary 
within  its  walls."    Q 


915-72    MESSENGER      IS 


h®\r(B  D  ©l^SDDd 


\\ 


Bretiiren  and  the  Farm  Worker  Issue 


by  /.  BENTON  RHOADES 

Few  issues  in  the  news  these  days  come 
as  close  to  Brethren  hearts  and  pocket 
books  as  the  current  effort  of  the  United 
Farm  Workers  to  organize  their  own 
union  for  negotiation  with  the  growers 
who  hire  them. 

Our  deep  feelings  about  this  surfaced 
at  the  Cincinnati  Annual  Conference 
which  debated  and  defeated  a  resolution 
to  support  a  boycott  on  iceberg  lettuce. 
The  boycott  is  being  used  by  the  UFW  as 
a  negotiating  tool  in  the  struggle  between 
themselves  and  the  growers,  mostly  in 
Arizona. 

The  debate  at  the  Annual  Conference 
was  heated.    Feelings  ran  high  between 
those  who  favor  unionization  of  farm 
workers  and  those  who  oppose  it.   Why? 


One  clear  reason  is  that  many  Brethren 
are  farm  operators  or  have  been.   Very 
few  of  us  have  ever  been  migrant  farm 
workers.   Those  who  are  farmers  fear 
that,  with  a  strong  workers'  union,  they 
might  stand  to  lose  some  money  and 
some  of  the  freedom  to  manage  their 
own  farm  enterprise  entirely  as  they 
wish.   The  matter  of  possible  loss  to  the 
grower  should  be  considered  on  the  basis 
of  what  has  happened  to  the  grape  grow- 
ers since  the  coming  of  the  union  to 
California.    If  Brethren  farmers  suffer 
serious  damage  from  the  coming  of 
equality,  perhaps  the  church  should  help 
them,  too.   But,  meanwhile,  the  cause  of 
equality  should  not  wait.   The  poor  have 
already  waited  too  long! 


In  the  debate,  it  also  became  clear  that 
we  Brethren  do  not  see  ourselves  as  being 
exploiters  of  anyone.  Haven't  we  helped, 
in  the  past,  to  alleviate  the  situation  of 
farm  workers  by  BVS  day  care  for  chil- 
dren and  by  following  the  letter  of  the 
law  on  housing  and  other  required  bene- 
fits? Brethren  growers  are  saying:  "Let 
us  alone.   We  have  given.   Lay  off." 
Others  are  saying:  "Be  that  as  it  may,  our 
nation  is  still  far  from  justice  in  dealing 
with  farm  workers.   Let  us  act  now  for 
justice."  So,  we  differ  honestly  and 
vigorously.   I  believe  dialogue  is  neces- 
sary. Perhaps  Messenger  can  serve  as 
one  vehicle  for  dialogue.   Let's  keep 
talking. 

What  do  "they"  want? 

I  work  with  agricultural  missions  on  a 
worldwide  scale.   As  I  see  it,  what  the 
farm  worker  in  the  USA  wants  is  the 
same  kind  of  freedom  to  effect  his  own 
life  situation  as  is  being  sought  by 
landless  peasants  everywhere  in  the 
world.   It  is  akin  to  the  freedom  which 
early  Brethren  sought  in  coming  to 
America.  This  struggle  includes  wage 
scales,  but  it  involves  much  more  than 
money.   I  believe  the  farm  workers  are 
not  out  to  "get"  the  grower.  The  grower, 
after  all,  is  their  source  of  employment. 
What  is  sought  and  what  workers  are 
gaining,  through  the  leadership  of  Cesar 
Chavez  and  others,  is  a  sense  of  hope  and 
a  feeling  of  the  strength  in  unity  that  was 
not  possible  when  each  migrant  family 
faced  the  future  alone. 

This  rebirth  of  hope,  this  sense  of  self- 
determination,  is  precious  to  people  who 
have,  for  generations,  been  dependent  on 
those  who  own  the  land,  whether  on 
the  haciendas  of  South  America,  in  the 
colonies  of  Asia  and  Africa,  or  in  our 
own  fields.  Such  hope  is  a  commodity 
which  the  world  needs  now  and  which 
may  be  the  only  alternative  to  violent 
revolution  in  our  world  of  injustice. 

Why  boycott? 

One  argument  put  forward  against  the 
present  boycott  of  lettuce  is  that  it  will 
only  hurt  the  workers'  cause  —  the  same 
argument  used  when  black  people  began 
to  strike  for  equality  under  the  law.   To 
a  degree  and  in  the  short  run,  this  is 
true.     Yet,  I  am  convinced  and  it  stands 
to  reason  that  the  workers  themselves 


16     MESSENGER   9-15-72 


■{^[uiD^iriiDDTig  p©D[n]lt^ 


do  not  want  to  boycott  or  to  strike,  since 

either  one  causes  them  to  lose  work. 
What  they  are  asking  for  is  only  the  right 
to  organize  and  to  negotiate  the  con- 
ditions of  their  employment.   Boycott  is 
not  a  first  thought,  but  a  last  resort  and 
a  very  powerful  one  when  other  attempts 
to  negotiate  have  failed. 

I  am  reminded  now  of  the  Exodus. 
When  various  attempts  at  bargaining  be- 
tween Moses  and  Pharaoh  had  failed,  the 
children  of  Israel  walked  out  of  Egypt  as 
God  had  commanded  them.  It  is  on  this 
basis  that  I  support  boycott  in  the  present 
situation. 

Why  involve  the  church? 

The  same  question  is  often  asked  about 
the  Brethren  involvement  in  world  peace 
and  in  other  movements  for  social 
change.   I  believe  the  answer  is  the  same 
in  either  case.    Religion  that  does  not 
touch  the  issues  of  our  daily  life  is  not 
worthy  of  the  name.   One  of  the  com- 
ments heard  in  Cincinnati  was  that  min- 
isters and  youth  are  not  well  enough 
informed  or  have  been  led  astray  by 
false  information.    It  was  interesting  and 
disturbing  to  note  that  there  were  pastors 
on  both  sides  of  the  issue,  having  differ- 
ing information  according  to  the  sources 
one  trusts  most. 

Some  members  tell  us  that  the  church 
should  "stay  out  of  politics."   Perhaps 
this  is  because  those  same  members  are 
so  deeply  involved  ifi  politics  of  keeping 
things  as  they  are. 

I  favored  the  resolution  that  would 
have  endorsed  the  United  Farm  Workers 
Union.  The  resolution  was  opposed  by 
the  majority  at  Cincinnati.   The  majority 
rules.   What  I  do  hope  now  is  that 
Brethren,  during  the  coming  year,  wUl 
continue  to  discuss  the  issue  at  youth 
meetings,  in  congregations,  and  in 
district  meetings.    It  might  be  good  to 
invite  farm  workers  also  to  be  present 
where  possible.   Nothing  will  be  lost 
by  talking  —  when  sincere  people  differ 
on  a  matter  as  important  as  this  for  us  as 
Brethren  and  for  the  cause  of  nonviolent 
change  in  our  society. 

As  Brethren  we  are  involved,  whether 
we  like  it  or  not,  in  this  issue.  What  I 
believe  is  required  now  is  careful  study 
of  the  facts,  frank  discussion,  and  a 
continued  search  for  the  mind  of 
Christ.    D 


Pastoral   placements 

.Albert  Richards,  from  East  McKeesport, 
Western  Pennsylvania,  to  Rummel.  AVestern 
Penns\l\ania 

F.  Robert  Ruyis.  from  Detroit  First,  Michi- 
gan, to  Lake  Ridge,  New  York.  .Atlantic 
Northeast 

Butler  .A.  Sizemore.  from  Potsdam,  Southern 
Ohio,  to  Flat  Creek,  Southern  Ohio 

John  O.  Wagner,  from  Mt,  Etna-Salem, 
Iowa-Minnesota,  to  Iowa  River,  Iowa-Minne- 
sota 

Guy  Wampler  Jr.,  from  Ephrata,  .Atlanta 
Northeast,  to  Ft,  Wayne,  Beacon  Heights, 
Northern  Indiana 

Dale  F.   Watson,  to  New   Hope,  Virlina 

G.  Curtis  Weddle.  from  Indian  Creek.  .At- 
lantic Northeast,  to  West  Goshen,  Northern 
Indiana 

Stanley  Wevbright,  from  Eglon/Brookside, 
\Vest    Mana.   to  Terra  Alta,  West   Marva 

Donald  P.  Wiest.  from  alternative  service  to 
Unity,  Shenandoah 

Robert  Winkler,  from  Woodland,  Illinois 
and  \\'isconsin,   to   retirement 

Mark  Wolfe,  from  Boones  Chapel,  Virlina. 
to   Crab  Orchard,  V'irlina 

Wedding   anniversaries 

.Mr.   and   Mrs.  Ralph  ,Avev.   Polo,   111.,  50 

Mr.  and  Mrs.  Leo  Hastings.  Richmond,  Ind., 
50 

Mr.  and  Mrs.  Rov  Hendrickson,  Modesto. 
CaHf.,    50 

Mr,  and  Mrs.  \Valter  Hoppes,  Kokomo,  Ind., 
50 

Mr.  and  Mr5.  Sherman  Kauffman,  Belle- 
fontaine,  Ohio,  50 

Mr.  and  Mrs.  Wilmer  Lay,  Chambersburg, 
Pa.,  50 

Mr.  and  Mrs.  A.  L.  Patrick  Sr.,  .Aline, 
Okla.,  50 

Mr.  and  Mrs.  Ernest  Sheets.  Newport  News. 
Va..  50 

Mr.  and  Mrs.  Fred  Graham,  Virden.  HI.,  51 

Mr.  and  Mrs.  Omer  B.  Maphis,  Sebring,  Fla., 
54 

Mr.  and  Mrs,  Earl  Haney,  Jasper,  Mo.,  55 

Mr.  and  Mrs,  W.  Warren  Gish,  McPherson, 
Kan.,    57 

Mr.  and  Mrs.  Newton  Michael,  Mt.  Solon, 
Va.,   58 

Mr,  and  Mrs.  George  A.  Garber,  Oaklev, 
111,,  60 

Mr.  and  Mrs.  Earl  Marshall.  West  Eel  River 
church,  South/Central  Ind.,  61 

Mr.   and  Mrs.  Henry  Staufler,  Polo,  III,,  61 

Mr.  and  Mrs.  G.  A,  W,  Stouffer,  Chambers- 
burg, Pa.,  62 

Mr.  and  Mrs.  Bruce  Bard,  Chambersburg, 
Pa.,  62 

Mr.  and  Mrs.  Price  Heckman,  Polo,  111.,  63 

Mr,  and  Mrs.  Samuel  Powers,  Mt,  Morris, 
III.,  67 

Mr.  and  Mrs.  Jess  Metsker,  Quinter.  Kan., 
68 

Deaths 

Russell  Baumgartner,  Decatur,  Ind.,  on 
Nov.  26,  1971,  aged  62 

Edward  Bender,  Lititz,  Pa.,  on  Feb.  4,  1972, 
aged  84 

Ethel  E.  Bennett,  HoUidaysburg,  Pa.,  on 
Jan.  30,   1972,  aged  73 

George  Brook,  Polo,  111.,  on  Jan.  30,  1972, 
aged  72 

John  F.  Bruckharl,  Manheim,  Pa.,  on  Feb. 
3,   1972,  aged  61 

Harry  .A.   Bucher,  Canton,  111.,  on  June  29, 

1971,  aged  69 

Virgil  Coffman,  South  English,  Iowa,  on 
Jan.   14.  1972,  aged  74 

C.  C.  Cripe,  Elkhart,  Ind.,  on  Nov.  12,  1971, 
aged  89 

Paul    M.    Delp.   Souderton,    Pa.,   on    Feb.    6, 

1972,  aged  54 

Nora  Florv,  Bridgewater,  Va.,  on  Jan.  4, 
1972,  aged  83 


Roy  Fox,  Goshen,  Ind.,  on  Feb.  2,  1972, 
aged  79 

Frank   D.    Gibble,    Lititz,    Pa.,    on    Dec.    10, 

1971,  aged  92 

Wilbur    Grossnickle.    Polo,    111,,   on    Feb.    9, 

1972,  aged  51 

Claude  C.  Harshbarger.  Ladoga,  Ind.,  in 
January    1972,  aged  91 

Mae  Hecathom,  Polo,  III,,  on  Feb.  13,  1972, 
aged  74 

Gilmer  E.  Hennis,  Martinsville,  Va.,  on  Nov. 

26,  1971,  aged  68 

John  E,  Hose,  Boonsboro,  Md.,  on  Jan.  5, 
1972,  aged  88 

Bessie  Holsinger  Jenkinson,  Laton,  Calif., 
on  Jan,   7,  1972,  aged  83 

Carolvn  Hundley  Johnson,  Craig  County, 
Va.,  on'May  27,   1971,  aged  28 

J.  Fred  Johnson,  Craig  County,  Va.,  on  May 

27,  1971,   aged   38 

Martha    .A.    Kerr.   South    English,    Iowa,    on 
Dec.  4,   1971,  aged  61 
Effie   Kletske,    \Vinona,    Minn.,   on    Dec.    10, 

1971,  aged  98 

Pauline    Ludwig,    York,     Pa,,    on    Feb.     5, 

1972,  aged   59 

Samuel  McCown,  Winona,  Minn.,  on  Jan. 
23.   1972,  aged  86 

Harry  ^Iiley,  Ephrata,  Pa.,  on  March  11, 
1972,   aged   75' 

J.  Q.  Neher,  Green\ille,  Ohio,  on  .April  18, 
1972 

.Marion    M.    Norris,   Fortville,   Ind.,   on   Dec. 

14.  1971,   aged   76 

Mary  Oldham,  Alum  Bank,  Pa.,  on  Oct,    1. 

1971,  aged   75 

Elma  Peoples,  New  Carlisle,  Ohio  on  Jan. 
10,    1972,   aged  86 

Mary  .Alice  Pyles,  Fort\ille,  Ind..  on  March 
26,  1972,  aged  75 

Susan  Reed,  Saxton,  Pa.,  on  Nov.  5,  1970, 
aged  92 

Earl    Rogers,    New    Paris,    Pa.,    on   Jan.    12. 

1972,  aged   71 

Mary  Seaman,  Greenville,  Ohio,  on  April 
6.  1972,  aged   104 

.Alonza  Shaw,  Danville,  Va.,  on  March  22, 
1972,   aged   71 

Jeanette  Shepherd,  Pendleton.  Ind.,  on 
Oct.   27,    1971,   aged  32 

Thor  Shock,  Cando,  N.D.,  on  April  24,  1972, 
aged   52 

Josephine  Showalter,  Cloverdalc,  Va.,  church, 
on   Jan.    23,    1972.   aged   89 

John  Shropshire.  Eden,  N.  C,  on  March  24, 
1972,  aged  91 

Harry  Sivits,  New  Paris.  Pa.,  on  July  16, 
1971,  aged  84 

Charles  Stouder  Sr..  Nappanee,  Ind,,  on 
Nov.   18,  1971,  aged  89 

Harold  J.  Treace,  .Ashland,  Ohio,  on  Jan. 
19,   1972,  aged  51 

Frank  Wales,  Polo.  111.,  on  Dec.  8,  1971, 
aged  76 

Ralph  L.  Webb  Sr.,  New  Paris,  Pa.,  on 
Nov.   12,  1971,  aged  75 

Andrew  W'ehrley,  Greenville,  Ohio,  on  .April 
8,  1972 

LeRoy  M.  Wenger,  Quarrvville,  Pa.,  on  Dec. 
22,   1971,  aged  63 

Paul  Wenger,  Quarryville,  Pa,,  on  Nov.    14, 

1971.  aged  53 

Sadie  Price  Whisler,  Lowpoint,  III.,  on 
March   24,   1971,  aged   85 

Mrs.  Chester  Whitehouse,  Cleveland  Heights, 
Ohio,  on  Nov.  8,   1971.  aged  76 

Ada  Willis.  Mc.Allisterville,  Pa.,  on  Feb.   18, 

1972,  aged  88 

Milev  G.  'Wine,  Mt.  Sidney,  Va.,  on  Oct.  4, 
1971 
Vance  Winegard,  Barren  Ridge,  Va.,  on  Dec. 

15,  1971,   aged   66 

Jess  Winger,  Marion,  Ind.,  in  .April  1972, 
aged  76 

Hazel  Mumpower  Witt,  Dan\ille,  Va.,  on 
Feb.  3,  1972.  aged  63 

Donald  L.  Wood,  Barren  Ridge,  Va.,  on 
Sept.   18.   1971 

Lena  Zimmerman,  Green\ille,  Ohio,  on 
March  24,  1972,  aged  90 


9-15-72   MESSENGER     17 


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18     MESSENCCR    0  I,".  72 


The  Anderson  Tapes: 
A  Movie  Parable  on  TV 


it  has  been  cstimalcd  that  most  Ameri- 
cans see  only  seven  feature  lilms  a  year. 
For  a  whole  host  of  reasons,  the  average 
family  misses  many  of  the  best  movies 
showing  at  the  local  theater.    A  lot  of 
people  just  wait  until  these  shows  are 
aired  on  television.    But,  often,  it  has 
been  a  long  wait.   This  year,  the  situation 
promises  to  be  different.    Television 
viewers  will  have  a  chance  to  see  some  of 
the  most  successful  movies  of  the  1970- 
1971  year  (such  as  Pcitlon.  Love  Story, 
The  Andromeda  Strain).    Indeed,  movie- 
going  at  home  may  be  one  of  1972"s  most 
convenient  and  rewarding  experiences. 
It  may  even  be  a  religious  experience! 

A  good  film  is  similar  to  a  parable. 
It  is  an  extended  story  drawn  from  every- 
day life  that  often  arrests  the  viewer 
with  its  strange  twists  of  plot  and  im- 
precise ending.    Jesus  repeatedly  told 
such  stories  in  order  to  draw  people's 
attention  to  important  moral  issues.    Al- 
though contemporar)'  filmmakers  may 
not  have  religious  messages  behind  their 
art,  they  frequently  render  Christians  a 
moral  service  by  focusing  our  attention 
on  important  ethical  concerns  of  the  day. 

This  September  1  Ith  NBC  will  air 
The  Anderson  Tapes,  a  film  directed  by 
Sidney  Lumet.    (Check  your  local  listings 
for  the  specific  time.)    Some  of  you 
may  have  read  the  novel  by  Lawrence 
Sanders:  it  has  been  adapted  for  the 
screen  by  Frank  Pierson.   On  the  surface 
The  Anderson  Tapes  is  an  engaging  heist 
story  about  the  attempt  of  a  bold  and 
highly  individualistic  thief  to  rob  an 
entire  luxury-apartment  building  in  New 
York  City's  Upper  East  Side.  The  thief, 
played  by  Sean  Conncry,  gathers  together 
a  cadre  of  odd  partners  (Martin  Balsam, 
Christopher  Walken,  Stan  Gottlieb). 
They  are  then  funded  by  a  "respectable" 
Mafia  figure  (Allan  King).    As  an  ad- 
venture yarn,  the  picture  scores  well;  it  is 
spiced  with  some  fine  humor,  sustained 
by  good  performances,  and  accented  by 
the  lively  music  of  Quincy  Jones. 


by  FREDERIC  J.  BRUSSAJ 

Bui  the  film  also  operates  on  another 
le\cl.    Director  Sidne\   l.umet  again 
proves  that  he  can  deliver  movies  that 
work  well  as  serious  ethical  probes  on 
troubling  human  problems.    With  The 
Pawnbroker  (  19(S5)  and  Bye.  Bye  Brav- 
ernian  (  I96S).  he  put  together  immense- 
l\  interesting  cinematic  considerations  of 
guilt  and  death.    With  The  Anderson 
Tapes.  l.umet  has  given  us  a  parabolic 
film  that  hides  a  serious  moral  issue 
behind  its  surface  of  slick  theatrics. 

Since  Conncry  and  his  cohorts  have  all 
been  involved  in  one  way  or  another 
with  organized  crime,  they  are  sur\eyed, 
photographed,  taped,  and  bugged  by  the 
local  police,  FBI  agents.  Treasury  spies, 
and  a  host  of  private  investigators. 
Throughout  the  film,  Lumet  swings  our 
attention  to  the  presence  of  electronic 
surveillance  de\  ices  sp>ing  on  the  gang's 
activities.    Our  first  reaction  is  one  of 
laughter  —  to  see  how  amazingly  com- 
prehensive this  eavesdropping  process  can 
realh  be!    But  once  that  initial  response 
of  humor  subsides,  we  are  left  with  a 
feeling  of  fright.    It  is  at  this  point  that 
7 he  Anderson  Tapes  becomes  a  moral 
probe  on  the  meaning  of  privac>  in  an 
age  of  technological  wizardr\. 

Movies  on  tv  offer  Christians  an  easily 
accessible  medium  for  discussion.    With 
the  famils  or  a  small  group  of  friends, 
spend  an  evening  viewing  and  discussing 
this  film.   The  following  questions  are 
designed  to  assist  you  in  evaluating  and 
reacting  to  The  Anderson  Tapes. 

A  personal  probe 

Whereas  our  own  lives  may  not  be 
invaded  by  electronic  bugs  and  hidden 
cameras,  the  area  of  our  privacy  rapidly 
diminishes  each  year.   Schools  measure 
our  intellectual  capacities  and  psychologi- 
cal tests  pry  into  our  emotional  secrets. 
Computers  chart  our  financial  ups  and 
downs  and  credit  companies  rate  our 
trustworthiness.    There  is  even  specula- 
tion that  a  National  Data  Bank  in 


Washington,  D.C.,  will  eventually  contain 
information  on  all  of  us  derived  from 
hundreds  of  resources.  Thus,  even  if 
electronic  eavesdropping  devices  do  not 
trespass  against  our  sense  of  self,  the 
computer  and  psychological  testing  syn- 
drome will  steal  the  space  within  each  of 
us  which  we  want  to  cherish  as  our  own. 

Questions  for  discussion 

1.  Although  the  Justice  Department, 
the  FBI,  and  state  and  local  police  have 
to  rely  upon  court  orders  for  wiretapping, 
it  is  estimated  that  no  one  really  knows 
the  extent  of  this  type  of  snooping.   What 
procedures  should  be  taken  to  prevent 
the  average  citizen  from  being  harassed 
by  bugging? 

2.  Consider  this  thought  by  Alan 
Weston:  '"Personal  information,  thought 
of  as  the  right  of  decision  over  one's 
private  personality,  should  be  defined  as 
a  property  right."  How  do  you  feel  about 
this  way  of  safeguarding  privacy? 


least  a  few  personal  and  spiritual  con- 
cerns, if  necessary  in  defiance  of  all  the 
pressures  of  modern  society." 

What  information  about  yourself  — 
your  homelife  and  associates  —  would 
you  be  unwilling  to  give  away  to  im- 
personal agencies? 

5.   Does  the  nature  of  privacy  in  an 
increasingly  technological  and  electronic 
world  presuppose  a  new  definition  of 
soul?  Edward  Shils  thinks  so:  "The  so- 
cial space  around  an  individual,  the 
recollection  of  his  past,  his  conversation, 
his  body  and  its  image,  all  belong  to 
him.  .  .  .  He  possesses  them  and  is  en- 
titled to  possess  them  by  virtue  of  the 
charisma  which  is  inherent  in  his  ex- 
istence as  an  individual  soul." 

Like  any  worthwhile  parable,  The 
Anderson  Tapes  challenges  the  viewer  to 
make  a  moral  decision. 

1.    Does  the  church  have  a  responsibil- 
ity in  a  highly  technological  age  to  ad- 
dress itself  to  the  problem  of  privacy? 


3.  If  we  are  the  sum  total  of  informa- 
tion compiled  on  us,  what  happens  to 
our  identity  bestowed  to  us  in  grace  by 
our  Lord? 

4.  In  an  era  when  snooping  and  data 
consciousness  are  given  high  priority, 
what  happens  to  our  understanding  of 
forgiveness?   If  we  are  judged  by  our 
mistakes,  will  it  ever  be  possible  for  us 
to  overcome  our  past  in  "new  life"? 

5.  Some  Christian  leaders  would  have 
us  believe  that  our  faith  has  grown  flabby 
due  to  lack  of  exercise.  How  would  you 
exercise  your  faith  in  relation  to  the  issue 
of  privacy?  What  can  the  individual 
believer  do  to  insure  the  right  to  privacy? 

You  might  want  to  carry  this  discus- 
sion on  with  an  in-depth  study  of  this 
moral  issue.  Two  important  resources  are 
available  on  the  subject: 

The  Assault  on  Privacy  by  Arthur  R. 
Miller;  Signet  Paperback,  1972. 

The  Death  of  Privacy  by  Terry  M. 
Rosenberg;  Random  House,  1969. 


"The  right 
to  be  left  alone 
is  indeed  the 
beginning  of  all 
freedom." 


Justice  Douglas 


3.  How  much  should  the  individual 
cede  to  the  state?   In  exchange  for  what? 

4.  Discuss  this  quotation  from  Clinton 
Rossiter:  "Privacy  is  a  special  kind  of 
independence,  which  can  be  understood 
as  an  attempt  to  secure  autonomy  in  at 


2.    How  does  St.  Paul's  understanding 
of  Christian  freedom  relate  to  this  whole 
issue?    ("For  freedom,  Christ  has  set  us 
free;  stand  fast  therefore,  and  do  not 
submit  again  to  a  yoke  of  slavery," 
Galatians  5: 1.) 


Tliis  discussion  is  part  of  ttie  Feedforw.ird 
Scries,  .1  rct^ul.ir  feature  of  the  Cultural  Informa- 
lion  Service.  CfS  is  a  monthly  32-page  resource 
(Icsiirncd  for  clergy,  educators,  and  laity.  CIS 
provides  extensive  coverage  of  cidtural  events  in 
the  areas  of:  Art.  Drama.  Film.  Literature-Criti- 
cism. Television,  and  Rock  Music.  Subscriptions 
are  S'J  a  year.  \\'rite  to:  CIS,  2900  Queen  Lane, 
Philadelpliia,  Pa.    19129. 


9-15-72  MESSENGER     19 


Staunton  church  sets  retreats 
for  membership  training 

"The  Disciples  as  Servant"  was  the  theme 
studied  by  14  young  people  of  the 
Church  of  the  Brethren  in  Staunton,  Va., 
in  preparation  for  baptism.  Instead  of 
engaging  in  the  usual  after  school  weekly 
membership  class,  the  youth  and  their 
resource  leaders  experienced  two  over- 
night retreats  at  Church  of  the  Brethren 
operated  Camp  Bethel. 

"I  am  convinced  that  by  living  together 
we  were  far  better  able  to  deal  with  the 
questions  of  sin,  judgment,  forgiveness, 
and  reconciliation  within  the  group  than 
by  a  formal  classroom  method,"  Alton  L. 
McDaniel,  pastor,  said. 

Two  licensed  ministers,  students  at 
Bridgewater  College,  aided  with  the  lead- 
ership: Wally  Landes  of  the  Waynesboro, 
Va.,  church,  and  Ronald  NoUey  and  his 
wife,  Dana,  of  the  Staunton  congrega- 
tion. Also  participating  was  Bonnie 
Robertson  of  Staunton,  who  this  summer 
supervised  youth  ministries  at  the  Buena 
Vista  church. 

The  youth  were  enthusiastic  about 
simulation  games  developed  for  the  oc- 
casion. 

During  the  second  retreat  the  youth 
created  resource  materials  to  be  used  for 
the  Sunday  morning  worship  period, 
bringing  the  congregation  into  their  ex- 
perience. Continuing  the  theme  of  serv- 
anthood,  various  depictions  of  the  youth's 
world  such  as  "war  and  violence,"  "lies 
and  deception,"  "money  and  power"  were 
placed  on  the  chancel  throughout  the 
service.  Prior  to  the  baptism  candidates 
placed  towels  over  "their  world." 


Denver  churches,  agencies  strive 
to  create  'a  living  community' 

A  mother  with  five  children  needed  food; 
another  needed  coats  for  sons  who  had 
to  miss  school  because  of  cold  weather. 
Two  girls  without  homes  were  assigned 
to  houseparents  at  a  special  youth  center. 
A  child  exercising  on  a  trampoline  found 
someone  to  talk  to  in  the  adult  who 
stopped  to  watch. 

Such  needs  may  occur  in  many  com- 
munities. What  makes  a  section  of  south- 
west Denver  unique  is  that  an  agency. 
Inter  Faith  Community  Service,  Inc.,  has 
been  set  up  to  help  meet  them.  Lucille 
Clannin,  of  the  Prince  of  Peace  Church 
of  the  Brethren,  directs  the  agency. 

Launched  six  years  ago  to  share  ma- 
terial goods,  persons,  and  faith  in  the 
creation  of  "a  living  community,"  the 
program  is  supported  by  the  Prince  of 
Peace  church,  a  Lutheran,  a  Catholic, 
and  a  Presbyterian  church,  and  two  com- 
munity agencies.  The  sections  served, 
Athmar  Park,  Valverde,  and  Westwood, 
have  a  population  of  25,000.    Adjuncts: 

o  The  Grab  Bag,  a  thrift  shop  where 
used  clothing  and  small  appliances  may 
be  obtained  to  fill  emergency  needs. 

•  A  food  shelf  at  St.  Rose  of  Lima 
Catholic  church. 

e  Tutoring  at  Good  Shepherd  Luther- 
an church  for  adults  wanting  to  complete 
high  school. 

e  The  Glasier  House,  a  youth-help 
center,  established  as  a  memorial  to 
Prince  of  Peace  member  Ruth  Glasier, 
sister  of  missionary  H.  Stover  Kulp. 

•  Volunteers  —  more  than  50  —  who 
"adopt  grandparents,"  visit  nursing 
homes,  conduct  Bible  classes,  furnish 
transportation,  help  with  crafts. 

e  The  Valverde  Recreation  Center,  re- 
located from  deteriorated  facilities  to  the 
educational  unit  of  Prince  of  Peace 
church.  The  church  also  houses  the  of- 
fices of  Inter  Faith  Community  Service. 

A  $2,700  grant  from  the  Western 
Plains  District  enabled  Inter  Faith  to  hire 
an  Ilifl^  Theological  Seminary  student  to 
coordinate  youth  activities. 

Future  items  possibly  to  be  considered 
by  the  agency,  according  to  Mrs. 
Clannin,  are  dispersed  low  income  hous- 
ing, renovated  housing,  and  enlistment  of 
other  churches  and  community  leaders  in 
the  effort  of  "people  helping  people." 


Peace  pilgrimage  and  love  feast: 
Brethren  witness  reenacted 

In  a  drama  reminiscent  of  Brethren 
beginnings  in  Germantown,  Pa.,  a  Sun- 
day afternoon  service  of  witness  and 
celebration  was  conducted  on  June  11. 

Beginning  with  a  creek-side  service  on 
the  sands  of  the  Wissahickon,  where  the 
first  Brethren  baptisms  in  America  took 
place  in  1723,  the  event  involved  a  mile 
and  a  half  peace  pilgrimage  to  the  Com- 
munity Meetinghouse  of  the  German- 
town  Ministry.  There  the  group  of  ap- 
proximately 100  persons  celebrated  the 
love  feast  and  communion. 

In  the  service  at  Wissahickon  Creek, 
Jay  Gibble,  pastor  of  the  Ambler  church, 
spoke  of  the  first  baptisms  on  Christmas 
Day,  1 723,  and  the  procession  and  com- 
munion which  followed  at  Germantown. 
At  the  church  the  participants  sang  folk 
songs,  shared  a  simple  meal  of  rice,  broke 
bread,  drank  the  cup,  and  washed  feet 
in  a  service  led  by  Art  Gish  and  Harold 
Z.  Bomberger,  Atlantic  Northeast  execu- 
tive. 

In  the  march  a  number  of  posters  and 
banners  were  displayed  reaffirming  the 
Brethren  commitment  to  nonparticipation 
in  war.  Sponsors  included  the  Brethren 
Peace  Fellowships  of  the  Philadelphia 
area,  Lancaster  County,  and  the  Atlantic 
Northeast  District. 

According  to  a  spokesman,  the  pil- 
grimage was  designed  "to  sharpen  the 
group's  identity  as  Brethren  peacemak- 
ers" and  "to  witness  to  the  community 
that  peace  and  reconciliation  are  at  the 
heart  of  the  Christian  life-style." 

Throughout  the  activities  expressions 
of  sorrow  and  concern  were  voiced  re- 
garding the  continued  military  involve- 
ment of  the  United  States  in  Indochina. 


20      MESSENGER    9-15-72 


Shalom:  the  pursuit  of  peace 
at  the  congregational  level 

A  special  interest  group  in  an  Indiana 
congregation  has  as  its  concern  making 
meaningful  the  peace  vision  of  the  gos- 
pel at  the  local  level. 

Prompting  the  establishment  of  the 
Peace  Emphasis  Group  in  the  Lafayette, 
Ind.,  Church  of  the  Brethren  was  the 
desire  of  making  the  church's  peace  her- 
itage come  alive  in  congregations  —  not 
just  through  Annual  Conference,  the 
General  Board,  Bethany  Seminary,  and 
the  district. 

Toward  this  end,  the  group  which  was 
born  two  years  ago  as  a  college  age 
church  school  class  studying  Six  Papers 
on  Peace  has  taken  to  the  road  to  enlist 
others  in  a  peace  witness.  The  group's 
first  project  was  to  visit  Brethren  congre- 
gations within  an  hour's  drive.  In  eight 
to  ten  parishes  the  group  met  with  youth 
classes,  talked  over  carry-in  dinners, 
sometimes  led  Sunday  worship  services. 
The  group  sponsored  a  booth  at  a  local 
hospital  fair,  displayed  a  banner  express- 
ing "Love  Your  Enemies,"  projected  the 
television  peace  spots  which  Brethren 
helped  produce,  and  recruited  28  persons 
to  talk  with  visitors.  At  Christmas  the 
group  sang  carols  at  shopping  centers, 
distributed  literature  on  Selective  Service 
options,  and  made  cards  for  war  re- 
sisters  in  prison. 

More  recently  the  Peace  Emphasis 
group  visited  non-Brethren  churches  in 
the  city;  met  with  Brethren  youth  groups 
on  Saturday  nights;  led  worship  on  Sun- 
day mornings  and  dialogued  afterwards 
with  those  interested;  and  sponsored  a 
community  showing  of  "The  Automated 
Battlefield"  in  conjunction  with  Hoosiers 
for  Peace,  a  statewide  organization.  Sev- 
eral internal  sessions  were  given  to  the 
creative  handling  of  conflict  and  ways 
of  communicating  across  the  generation 

gap- 
Donald  R.   Jordan,  until  this  month 


pastor  at  Lafayette,  explained  that  on 
approaches  to  peacemaking  and  in  life- 
styles members  of  the  group  differ,  in- 
volving as  it  does  a  number  of  university 
students.  But  on  one  point  there  is  ac- 
cord, he  said,  and  that  is  an  intense  de- 
sire to  activate  local  churches  in  a  peace 
witness. 

"Shalom,"  said  Mr.  Jordan,  "best  de- 
scribes the  kingdom  envisioned  by  Jesus 
in  his  teachings.  Shalom  refers  not  just 
to  the  absence  of  war  but  to  a  style  of 
life:  a  style  that  grows  out  of  living 
for  the  glory  of  God  and  the  neighbor's 
good. 

"Peacemaking  is  not  just  social  action; 
it  is  the  incarnation  of  the  gospel." 

It  is  to  this  incarnation,  in  local  bodies 
of  believers,  that  Lafayette's  Peace  Em- 
phasis Group  is  giving  its  witness. 


Bumper  tags:  York  Center's  way 
of  getting  the  Word  around 

In  looking  for  new  ways  for  members  of 
the  congregation  to  proclaim  the  Good 
News,  the  witness  commission  of  the 
York  Center  Church  of  the  Brethren  in 
Illinois  turned  to  the  "pop"  medium  of 
bumper  stickers. 

Max  Bailey,  commission  chairman,  in- 
dicated that  consideration  was  given  first 
to  the  placement  of  newspaper  ads.  On 
further  reflection,  the  commission  mem- 
bers turned  to  a  newer  medium  and  one 
that  would  enlist  the  talents  of  the  con- 
gregation. 

To  widen  involvement,  the  witness 
commission  sponsored  a  contest  for  the 
best  message.  The  requirement  was  that 
"York  Center  Church  of  the  Brethren" 
be  included  in  the  overall  design. 

As  a  part  of  the  total  project,  the 
commission  asked  the  youth  group  if 
they  would  like  to  print  and  sell  the 
winning  selection.  Several  of  the  youth 
accepted  responsibility  for  the  project 
and,  moreover,  two  of  the  youth  them- 
selves submitted  the  winning  entries. 
Dave  Largent  and  Dennis  Wiles  spear- 
headed the  committee  that  silkscreened 
the  winning  designs. 

"To  Love  Is  to  Live"  and  "Brother- 
hood of  Man"  are  two  affirmations  which 
now  are  displayed  on  cars  that  go  out 
from  the  Church  of  the  Brethren  at  York 
Center  into  Chicagoland.  At  shopping 
centers,  places  of  employment,  and  homes 
the  Word  of  love  and  brotherhood  is 
expressed  in  a  unique  and  creative 
witness. 


9-15-72    MESSENGER     21 


Arden  K.  BaU 

comments  on  some  Christians 

who  believe  illness  is  God's  special  punishment 
and  others  who  blame 
demons,  or  lack  of  faith. 


1  his  article  is  written  for  the  handi- 
capped and  those  in  need  of  healing. 
I  believe  this  includes  everyone,  because 
we  all  have  handicaps  and  all  are  in 
need  of  healing  in  our  lives. 

About  three  years  ago  I  was  suddenly 
initiated  into  the  world  of  the  physically 
handicapped.   At  a  ministers'  retreat  in 
Indiana,  I  noticed  that  my  ping-pong 
game  was  failing,  and  I  developed  severe 
headaches.   I  left  the  retreat  early,  went 
home  to  rest,  and  then  attended  district 
board  meeting  that  evening. 

Two  weeks  later  I  was  in  the  hospital 
unable  to  walk,  and  in  a  few  days  I 
had  lost  the  awareness  of  my  body, 
experiencing  almost  total  paralysis.  My 
illness  was  later  diagnosed  as  viral  en- 
cephalitis.   Because  the  sensory  part  of 
my  nervous  system  was  not  functioning, 
my  mind  was  very  alert.   This  must  have 
been  about  the  nearest  thing  to  a  spiri- 
tual being  a  person  could  experience  in 
this  life. 

I  could  share  much  on  the  strength  I 
received  from  lay  persons  in  the  church 
and  the  ministers  who  visited  and  re- 
membered me  in  prayer.   Being  a  mem- 
ber of  "the  fellowship  of  believers"  was 
very  strengthening.    As  a  pastor,  I  had 
always  wondered  what  I  would  do  if  I 
were  the  one  near  death.  How  would  I  re- 
spond? What  about  doubts?  Would  my 
faith  see  me  through?  In  retrospect  this 
early  part  of  my  illness  was  the  easiest 
part  because  there  was  no  pain,  and 
people  were  kind  and  considerate  in  all 
they  did  for  me. 

Later,  however,  came  the  muscle 
spasms  and  severe  pain.   We  installed  a 
bathtub  in  our  kitchen  and  rented  a 
portable  whirlpool.    This  helped  to  relax 
the  muscles  and  gave  me  great  relief. 
Then  came  the  exercises,  learning  to 
feed  myself,  learning  to  write,  learning  to 
use  a  wheelchair  and  later  to  walk  with 
a  walker  and  then  with  crutches.    It  has 
been  a  long  hard  struggle  for  my  wife, 
children,  and  me,  but  through  all  of 
this  we  have  found  many  new  insights 
into  life.    I  became  aware  of  how  little 
time  I  had  spent  with  my  family.    I 
realized  how  much  it  means  to  be  able 
to  touch  your  children  and  wife  and  to 
be  aware  that  you  are  touching  them. 
Every  little  perception  I  have  regained 
over  the  last  three  years  means  more  to 
me  now  than  before  I  became  ill. 


Those  in  Need  of  Healing 


But  my  experiences  of  the  past  year 
have  been  made  more  difficult  because  of 
a  great  misunderstanding  which  many 
well-intentioned  Christians  have  about 
handicapped  people. 

Numerous  people  have  hinted  that 
God  is  trying  to  tell  me  something.  Some 
have  said  that  God  is  trying  to  get  me  to 
see  the  errors  of  my  ways,  or  that  God 
is  doing  this  to  make  me  a  better  person. 
After  long  months  of  pain  and  suffering 
1  have  found  that  it  is  easier  to  become 
bitter  than  better.    Most  prolonged 
suffering  causes  bitterness. 

There  are  also  the  healers.    One  lady 
stopped  in  at  the  church  on  Sunday 
morning  and  said,  "The  Lord  sent  me, 
and  I  will  talk  with  you  following 
services."    I  invited  her  to  my  study 
and  she  informed  me  that  my  problem 
was  that  I  had  one  leg  shorter  than  the 
other  and  that  her  speciality  was 
lengthening  legs!   I  shared  with  her  how 
God  had  been  healing  me  for  over  a  year 
and  how  many  rich  experiences  I  had 
had  and  how  much  deeper  my  apprecia- 
tion was  for  the  things  I  had  lost  and  then 
regained.  But  she  was  very  persistent. 

Many  have  tried  to  "get  their  hands 
on  me"  to  cast  out  the  demons.    They 
have  told  me  the  reason  I  cannot  walk  is 
that  the  devil  has  hold  of  me,  or  even 
that  the  devil  is  in  my  wife.    One  man 
put  his  hand  on  my  arm  and  asked,  "Do 
you  feel  that?"   I  said,  "What?"   He 
proceeded  to  tell  me  that  he  had  a  "hot 
hand."   I  tried  to  explain  how  because  of 
an  infection  and  scar  tissue  on  my  nerves 
I  was  unable  to  feel  very  much,  but  he 
was  very  quick  to  tell  me  that  he  worked 
on  nerves,  lowered  blood  pressure,  and 


made  crippled  people  walk.    He  said,  "If 
you  were  around  me  I  would  work  with 
you  and  you  would  walk." 

Others  tell  me  that  I  ought  to  see 
one  of  the  "professional  faith  healers," 
implying  that  they  might  manipulate  God 
to  heal  me.    Or  they  imply  if  "I  would 
just  believe,"  "just  have  faith"  I  would 
be  able  to  throw  my  crutches  away. 
Some  tell  me  their  chiropractor  could 
heal  me  if  I  would  only  go  and  let  him 
work  on  my  spine.   Some  recommend 
physical  therapy,  which  I  have  been 
doing,  but  when  I  suggest  that  there 
might  not  be  a  complete  recovery,  many 
well-meaning  Christians  tell  me  this  is  a 
gross  lack  of  faith.   They  tell  me  that  I 
should  settle  only  for  a  complete  recov- 
ery: anything  less  is  a  copout. 

I  have  ministered  to  victims  of  cancer, 
polio,  muscular  dystrophy,  and  multiple 
sclerosis,  and  have  watched  some  of 
these  live  and  die  with  what  I  felt  was 
'"spiritual  wholeness."    I  want  to  say  in 
behalf  of  myself  and  all  handicapped 
people,  we  must  not  give  up;  it  is  a  real 
struggle  to  keep  going  and  to  make  the 
best  of  what  we  have,  but  there  is  noth- 
ing wrong  with  being  realistic  about  our 
physical  condition! 

In  spite  of  the  frequent  ventures  by 
others  to  pray  that  I  be  rid  of  devils, 
I  feel  that  I  am  more  spiritually  whole 
now  than  I  was  before  my  illness  a  few 
years  ago.   I  was  not  as  close  to  God 
then,  even  though  I  was  more  in  need 
of  his  healing  powers  than  I  am  now. 
Yet  perhaps  because  I  was  not  on 
crutches  no  one  came  to  pray  for  me 
or  to  lay  their  hands  on  me.   So  many 
people  look  at  the  outward  physical 


22     MESSENGER    915-72 


appearance  and  fail  to  see  how  God  has 
worked  within  to  give  jjeace,  strength, 
understanding,  and  spiritual  wholeness. 

Some  of  the  most  spiritually  whole 
people  I  have  known  have  suffered 
physical  afflictions.    Older  disciples  with 
pain  every  day,  heartache,  and  loneli- 
ness have  experienced  healing  through 
God's  specialty,  "internal  medicine." 
They  have  witnessed  beautifully  to  their 
faith  and  have  strengthened  me  through- 
out my  years  in  the  ministry. 

On  the  other  hand  some  very  sick 
people  I  have  known  in  my  ministry 
have  possessed  healthy  physical  bodies. 
Though  they  are  much  in  need  of  God's 
healing  powers,  we  Christians  often  fail 
to  reach  out  and  want  to  "lay  our  hands 
upon  them."  Their  handicap  may  not  be 
as  visible  as  that  of  persons  with  crutches 
or  in  wheelchairs,  but  it  is  real  and 
spiritual.   They  are  filled  with  greed, 
hate,  pride,  envy,  and  fear,  and  they  are 
the  ones  truly  being  destroyed  and  dying. 

Our  bodies  are  miraculous.   They 
can  repair  themselves,  and  God  has 
given  us  the  ability  to  find  cures  for 
diseases  and  to  prepare  the  way  for  his 
healing.   But  our  bodies  do  wear  out! 
Physical  illness  and  death  come  to  the 
Christian  and  the  non-Christian  alike. 
We  Christians  do  not  live  in  protective 
bubbles.   I  am  concerned  about  some  of 
the  faith-healing  trends  which  deny  the 
fact  of  physical  affliction  and  suffering 
as  a  part  of  this  life. 

It  is  my  plea  that  we  remember  Paul's 
"thorn  in  the  flesh"  and  the  way  God 
dealt  with  the  apostle  through  internal 
medicine.    Let  us  realize  that  persons 
with  physical  handicaps  can  still  be 
spiritually  whole,  and  that  they  have 
experienced  a  part  of  life  that  may  lie 
ahead  for  us.   Too  quickly,  we  want  to 
"help  them"  when  maybe  we  ought  to 
listen  to  them  and  allow  them  to  help  us. 

The  anointing  service  can  bring 
spiritual  wholeness  without  being  de- 
pendent upon  the  physical  outcome  of 
the  illness.   Anointing  is  not  a  way  of 
manipulating  God  for  our  own  purpose; 
rather,  it  is  trusting  in  him  and  accepting 
his  forgiveness,  mercy,  and  grace. 
However,  we  do  know  that  when  we  are 
in  right  relationship  with  God  and  other 
persons,  our  bodies  have  a  greater  po- 
tential for  recovery  from  any  illness.   My 
recovery  has  seemed  miraculous  to  me 


because  of  the  "internal  medicine"  that 
God  provided. 

I  do  believe  in  the  healing  of  the 
body  through  prayer  and  faith  in  God. 
Indeed,  when  I  was  failing  so  fast,  I  was 
fully  aware  that  medical  science  had  no 
"magic  pill"  that  could  help.    If  it  had 
not  been  for  the  faith  of  many  who  were 
praying  for  me,  I  would  not  be  here 
today  to  share  my  own  experience  and 
understanding  of  illness.   I  may,  some- 
day, be  able  to  walk  without  crutches, 
but  if  I  need  to  remain  on  crutches,  I 
will  praise  God  for  the  fullness  of  life 
which  handicapped  people  can  have. 

Looking  back  over  my  ministry,  I  can 
recall  times  when  I  did  not  understand 
those  struggling  with  a  physical  or 
spiritual  handicap.    Even  though  we  are 
well  meaning,  many  of  us  do  not 
realize  how  judgmental  and  how  unkind 
we  have  been  at  times  in  discussing  the 
whys  and  wherefores  of  sickness.    There 
are  still  many  mysteries  and  questions 


that  remain  unanswered,  but  our  faith 
in  God,  and  his  divine  plan  for  each  one 
of  us  in  this  life,  and  the  next,  allows  us 
to  experience  fullness  of  life  through  his 
son  Jesus.  I  praise  God  for  the  healing 
that  has  taken  place  in  my  body,  and  I 
will  continue  to  praise  him  as  I  ex- 
perience his  continued  care,  love,  and 
healing.    D 


CLASSIFIED   ADS 


PERMANENT  PRESS  BAPTISMAL  ROBES  — 
Weighted,  zippered,  six  sizes.  Ministers'  robes 
custom-made.  For  other  than  black,  white,  re- 
quest color  card.  Reasonably  priced.  Details: 
ROBES,  P.O.  box  1453,  Martinsburg,  W.  Va. 
25401. 


ANNUAL  CONFERENCE  AND  ALASKA -Air  con- 
ditioned bus  tour  to  Annual  Conference  in  Fresno, 
Calif.,  and  then  to  Alaska,  returning  via  Cana- 
dian Rockies.  A  second  bus  will  travel  to  Fresno 
and  return  directly  after  Conference.  Both  tours 
leave  June  19,  1973.  Write  J.  Kenneth  Kreider, 
Route   3,    Elizabethtown,    Pa.    17022. 


This- 

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MARJORIEHOIMB 

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never  been  told  before  ...  a  teenage  girl  and  a  young  carpenter, 
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9-15-72  MESSENGER     23 


Is  Open-mindedness  Out  of  Date? 


n  If  a  religious  enterprise  is  to  succeed,  it  will 
be  reasonable,  rational,  responsible,  restrained, 
and  receptive  to  criticism. 

D  It  will  be  democratic  and  gentle  in  handling 
internal  affairs. 

D  It  will  be  responsive  to  the  needs  of  persons 
and  will  work  cooperatively  with  other  groups  to 
meet  such  needs. 

n  It  will  not  let  dogmatism,  judgmental  moral- 
ism,  obsessions  over  purity  stand  in  the  way  of 
cooperation  and  service. 

Do  you  agree  with  the  above?  Think  again  if 
you  do.  For  what  is  outlined  here  is  a  recipe  for 
failure.  At  least  this  is  the  contention  of  Dean  M. 
Kelley,  based  upon  his  findings  that  conservative, 
fundamentalist,  separatist  churches  are  gaining  in 
membership  and  strength  while  mainline,  liberal, 
ecumenical  churches  are  losing  members  and  in- 
fluence. 

Among  points  noted  in  Mr.  Kelley's  work, 
entitled  Why  Conservative  Churches  Are  Grow- 
ing, are  the  following: 

( 1 )  The  indispensable  function  of  religion  is 
to  explain  the  meaning  of  life  in  ultimate  terms. 
What  enables  religious  meanings  to  take  hold  is 
not  their  rationality,  but  rather  the  demand  they 
make  upon  adherents. 

(2)  Through  norms  of  strictness,  conservative 
churches,  even  while  holding  to  a  seemingly  out- 
moded theology,  offer  people  a  sense  of  authority, 
stability,  and  relationship  which  meets  very  deep 
needs. 

(3)  Membership  standards  are  crucial.  The 
social  strength  of  churches  is  proportionate  to 
"the  difficulty  of  getting  in  and  staying  in  and  to 
the  number  of  manifest  distinctions  between  those 
who  belong  and  those  who  do  not." 

Of  this  latter  point  Mr.  Kelley  makes  a  great 
deal.  The  "power  of  the  gate"  —  who  enters,  who 
stays,  who  speaks,  who  is  in  or  out  —  is,  he  de- 
clares, "the  only  power  a  voluntary  group  pos- 


sesses to  preserve  its  integrity."  And  it  is  a  power 
he  commends  to  groups  old  and  new. 

Coming  as  it  does  on  the  heels  of  a  period  in 
which  the  watchwords  of  religion  were  dialogue, 
diversity,  and  relevance,  the  Kelley  plea  for  strict- 
ness bounds  with  a  jolt.  And  it  stems  from  one 
who  is  no  darling  of  conservatives;  he  is  rather 
the  National  Council  of  Churches"  director  of  civil 
and  religious  liberty. 

Mr.  Kelley  predicts  the  separatists  eventually 
will  suffer  too,  because  they  draw  from  those  seg- 
ments of  society  which  are  dwindling.  But  be- 
cause he  sees  the  conservative  churches  presently 
fulfilling  the  function  of  religion  for  more  and 
more  adherents,  he  suggests  mainliner  churchmen 
take  some  cues  from  them. 

Interestingly  for  Brethren,  a  number  of  the 
cues  derive  from  our  own  Anabaptist  heritage: 
Be  in  no  haste  to  admit  members.  Test  the  readi- 
ness of  would-be  members  and  prepare  them.  Re- 
quire continuing  faithfulness.  Bear  one  another 
up  in  small  groups. 

But  there  are  also  sectarian  and  separatist 
characteristics  that  deter.  Stress  on  strictness  can 
lead  to  grievous  excesses.  Exclusiveness,  elitism, 
intolerance  run  counter  to  unity,  openness,  humil- 
ity. The  gospel  of  Jesus  Christ  does  more  than 
impose  and  bind;  it  enables  and  liberates. 


kjtill  Dean  Kelley's  probe  merits  serious  dis- 
cussion. For  he  lifts  up  points  that  need  to  be 
brought  into  tension  with  prevailing  patterns:  A 
congregation  must  know  what  ultimate  meanings 
it  will  embrace  and  embody.  Personal  commit- 
ment must  be  thorough  and  uncompromising. 
Faith  must  make  a  difference. 

But  let  us  plead  that  some  place  be  left  for 
openness.  Lest  we  lose  our  desire  to  listen  and 
learn  from  those  fellow  Christians  who  seemingly 
are  not  open.  —  h.e.r. 


24     MESSENGER    9-15-72 


Barn  IWdrship, 


A 

/^ 

\ 

r>v 

1 

HI 

11 

i 

Creative  Congregations 

The  Community  of  Christ  the  Servant  in 
Lombard,  Illinois,  meets  in  a  barn ;  gives  near- 
ly 50  per  cent  of  its  budget  to  benevolence ; 
and  asks  its  members  to  join  and  influence 
secular  organizations  rather  than  segregate 
themselves  within  the  congregation.  Just  one 
of  many  efforts  described  by  editor  Edgar  R. 
Trexler  as  people  try  to  "do  what  Jesus  would 
do"  even  if  it's  not  tax  deductible.  Commen- 
tary by  Lyle  E.  Schaller.  Paper,  $2.45 


and  a  host  off  others 


River  of  Life 

Scottish  minister  James  S.  Stewart  brings  alive  bibli- 
cal doctrine  in  this  collection,  all  built  symbolically 
around  Ezekiel's  vision.  Themes  vary  and  have  been  de- 
livered before  congregations  of  different  types.  Inspi- 
rational and  imaginative.  $3.50 

Pastoral  Care  With  the  Poor 

Preparatory  material  for  those  with  little  or  no  first- 
hand experience  in  a  ministry  of  this  type.  Charles  F. 
Kemp  clearly  states  basic  principles  and  answers  ques- 
tions. Illus.  with  photographs.  Paper,  $2.45 

Commands  of  Christ 

Much  of  the  misunderstanding  and  skepticism  about 
the  authority  and  authenticity  of  Jesus'  commands  is 
countered  by  Paul  S.  Minear.  He  traces  the  application 
of  several  commands  by  early  Christian  teachers  and 
assesses  the  implications  as  to  the  original  intent.  $4.95 


Men  Who  Build  Churches 

Using  Paul  as  the  supreme  example  of  Christian  lead- 
ership in  action,  the  early  church  and  its  dynamism  is 
seen  as  a  direct  challenge  to  today's  Christians.  Harold 
A.  Bosley.  Paper,  $2.95 

Techniques  and  Resources 
for  Guiding  Adult  Groups 

A  panorama  of  methods  and  practical  advice  under 
four  heads:  group  life,  guiding  a  study  group,  ways  of 
learning,  and  resources  for  learning.  Ed.  Harold  D. 
Minor.  Paper,  $2.25 

The  New  Testament:  The  History  of 
The  Investigation  of  Its  Problems 

Available  for  the  first  time  in  English,  Werner  Georg  Kum- 
mel's  revised  work  sorts  out  major  movements  and 
prevailing  ways  of  investigation  of  the  New  Testa- 
ment. Index.  $10.95 


ot  Ljouf  locol  book/tore 

Qbingdon 


OB^  in  the  Spirit  -  that 
is  what  we  are.  One  in 
the  Lord. 

Even  so,  we  Brethren 
have  differences  aplenty. 
And  that  is  good.  Some- 
times they  bless,  bother, 
help,  frustrate,  correct. 
Always  they  remain. 

And  so  does  oui  commit- 
ment to  Christ.  So  does 
our  partnership  in  His 
body  —  the  church.  And 
so  does  our  task  of  Chris- 
tian mission. 

We  share  in  the  single- 
ness of  spirit  that  makes 
all  Christians  one.  By 
our  giving  to  the  Brother- 
hood Fund  as  individu- 
als and  as  congregations 
we  join  with  others  — 
both  here  and  there  —  in 
the  work  of  Christ 
throughout  the  world. 
And  in  that  process  we 
are  indeed  one  in  the 
Spirit. 

Send  your  check  for  the 
Brotherhood  Fund  to: 
Church  of  the  Brethren 
General  Board,  1451 
Dundee  Ave.,  Elgin,  111. 
60120 


Amount  $_ 


Name 


St./RFD 

City  

State 

Congregation 
District 


Zip 


IBfTHE 


I 


K 

1 

m 

Wrh0  fiuixkf  r 


14 


©(Q)DT]"SS[riTl^^ 


4    Ministry  in  Appalachia:  Brethren  Work  Grows.   Flat  Creek 
workers  Dwayne  Yost  and  Butler  Sizemore  will  engage  in  expanded 
efforts  in  Kentucky.   It's  a  homecoming  for  the  Sizemores,  who  leave  a 
parish  in  Ohio 

Q     Let's  Uncomplicate  Our  Lives!    The  simple  life  is  the  Christian 
life,  asserts  T.  Wayne  Rieman:  simple,  focused,  free,  and 
uncomplicated 


You've  Got  a  Lot  to  Give.    Robert  W.  Neff  combines  a  soft  drink 
slogan  and  biblical  references  to  point  up  a  central  gospel  theme: 
Life  is  in  the  giving,  not  in  the  taking 

The  Dunker  Love  Feast,  1871.    Non-Brethren  journalist  and 
reporter  Phebe  E.  Gibbons  went  to  a  love  feast  a  hundred  years  ago 
to  record  her  impressions  of  the  folk  whose  "chosen  title  is  Brethren." 
Howard  Pyle's  drawing,  "A  Love  Feast  Among  the  Brethren," 
accompanies  the  essay 

The  Fish  on  the  Lord's  Table.    In  a  short  exceqjt  from  his  forth- 
coming book.  In  Place  of  Sacraments,  Vernard  EUer  describes  the 
custom  of  serving  fish  at  the  communion  meal 

In  Touch  profiles  Mary  Cline  Detrick,  Enos  Heisey,  Dean  Wolfe,  and 
Lowell  Frantz  (2);  Outlook  notes  a  race  training  project  at  Bethany 
Theological  Seminary  and  announces  explorations  by  Anabaptists  for  joint 
curriculum  (beginning  on  6).  .  .  .    A  stewardship  meditation  calls  us  to 
"Let  Them  Know  God  Lives"  ( 1 ! ).  .  .  .   Dorris  Blough  reports  on  "The 
New  Face  of  Human  Rights"  (24).  ...    In  "Take  It  From  Here"  Glee 
Yoder  shows  how  to  make  "apple  people"  (26).  .  .  .   Dave  Pomeroy 
reviews  a  current  film,  "The  Trial  of  the  Catonsville  Nine"  (28).  .  .  . 
Shirley  J.  Heckman  itemizes  resources  for  Advent  (30).  .  .  .   An  editorial 
declares  life  to  be  "More  Than  Pace  and  Possessions"  (32) 


Dsltl^sir^ 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Richard    N.   Miller 
Kenneth   I.   Morse 

ASSISTANT  EDITOR 

Linda    K.    Beher 

VOL.   121,  NO.   17 


OCTOBER   1,  1972 


CREDITS:  Cover.  16-17,  18.  19,  20.  21 
"A  Love  Feast  Among  the  Dunkei's,"  draw- 
ing and  details  by  Howard  Pyle;  2  (left) 
Belva  Ebcrsole;  3  Alan  Whitacre:  5  cour- 
tesy of  Commission  on  Religion  in  Ap- 
palachia; 8.  10  Edward  Wallowitch;  23 
George  Pickow  for  Three  Lions;  26  (top) 
Rohn  Engh;  (bottom)  Jean-Claude  Le- 
Jeune  for  Tom  Stack  and  Associates;  27 
Larry  Kitze!;  28  Religious  News  Service; 
30  Johanna  Sperl.  from  Advent,  the  Days 
Before   Christmas,   by  Paul  M.   Lindberg 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  Aug.  20.  1918,  under  Act  of 
Congress  of  Oct.  17,  1917.  Filing  date.  Oct.  1. 
1972-  Messenger  is  a  member  of  the  Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Scr\'ice  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Revised  Standard 
Version. 

Subscription  rates:  $4.20  per  year  for  indi- 
vidual subscriptions;  $3.60  per  year  for  church 
group  plan;  $3.00  per  year  for  every  home 
plan;  life  subscription.  $60;  husband  and 
$75.  If  you  move  clip  old  address 
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Allow  at  least  fifteen  days  for  ad- 
dress change.  Messenger  is  owned 
and  published  twice  monthly  by 
the  General  Services  Commission, 
Church  of  the  Brethren  General 
Board.  1451  Dundee  Ave.,  Elgin. 
111.  60120.  Second-class  postage 
Elgin.  111..  Oct.  1.  1972.  Copyright 
Church  of  the  Brethren  General  Board. 


wife, 
from 


■ 


I 


1972, 


GOOD   HONEST  FACTS 

For  years  I  have  wanted  to  get  some  good 
honest  facts  about  our  candidates.  In  one 
"Between  the  Lines,"  Charles  Wells  said  one 
could  get  good  information  from  the  League 
of  Women  Voters  Education  Fund.  So  I 
wrote  for  information.  What  was  recom- 
mended was  so  good  I  would  like  to  share 
it  with  Messenger  readers. 

"The  Almanac  of  American  Politics"  is  an 
aid  for  intelligent  voting.  Its  1,050  pages 
contain  an  examination  and  an  analysis  of 
the  voting  records  of  all  585  senators  and 
representatives.  It  contains  both  commentary 
and  statistics.  The  book  is  priced  at  $12.95 
cloth,  $4.95  paper.  It  may  be  ordered  from 
Gambit,  Incorporated.  437  Boylston  Street, 
Boston,  Mass.  02116. 

The  writers  are  three  young  men,  one 
Democrat,  one  Republican,  and  one  Inde- 
pendent. They  expect  to  revise  and  update 
this  book  every  two  years. 

I  hope  this  particular  work  will  be  of 
help  to  many  concerned   people. 

Martha   Harding 
Saint  Joe,  Ind. 

KNOWING   FARM  WORKERS 

As  I  visit  in  the  homes  of  farm  workers, 
my  heart  longs  for  swings  for  the  children. 
I  wish  the  mothers  had  sinks  and  running 
water  for  washing  their  dishes.  Fathers  apol- 
ogize because  they  have  no  chairs  and  offer 
me  a  box  or  a  bed  to  sit  on.  It  grieves  me 
that  the  Annual  Conference  Of  my  own 
church  is  not  ready  to  support  these  people 
in  their  self-determined  and  nonviolent  ef- 
forts to  improve  their  plight  through  a  let- 
luce  boycott. 

Knowing  the  Church  of  the  Brethren  to 
be  a  church  that  seeks  to  practice  the  love 
that  it  preaches,  I  can  only  conclude  that 
Brethren  are  uninformed  and  misinformed. 
Therefore,  I  would  like  to  recommend  that 
those  among  us  who  are  unaware  of  the 
powers  of  agribusiness  in  this  country  and 
who  view  the  Farm  Bureau  as  still  being  a 
cooperative  to  help  the  small  family  farmer 
read  the  book  Dollar  Harvest  by  Samuel 
R.  Berger  (D.  C.  Heath  and  Company.  1971). 
To  those  who  feel  that  the  exploitation  of 
farm  workers  has  been  exaggerated,  come 
on  out  to  the  camps  (I've  discovered  that 
they  are  closer  to  our  back  doors  than  most 
of  us  realize)  and  make  some  personal  ac- 
quaintances with  your  farm  worker  brothers 
and  sisters. 

Carol  Smith,  BVSer 
Dowagiac,  Mich. 

PREACHING   THE    TRUE   WORD 

This  morning  our  pastor  reported  to  our 
congregation   some   of   what   took   place   at 


which  puts  approximately  $6,000  a  year 
into  Flat  Creek  work. 

The  new  focus  in  community  and  eco- 
nomic development  is  not  a  forever  kind 
of  assignment.   In  the  event  that  a  hous- 
ing program  is  not  feasible  for  this  partic- 
ular area,  the  program  will  be  terminated 
or  redirected. 

Dwayne  has  a  background  of  ministry, 
including  12  years  in  the  Flat  Creek  area. 
Among  his  involvements  across  the  years 
is  the  Cumberland  Valley  Work  Oppor- 
tunities Council,  Inc. 

Under  normal  circumstances,  this  pro- 
gram would  be  administered  by  the  Office 
of  Economic  Opportunity  (OEO)  as  part 
of  their  Community  Action  Program. 
That  is  not  the  case  in  the  area  around 
Flat  Creek,  where  they  looked  for  help  in 
1967  from  church  leaders:  representa- 
tives of  both  the  Flat  Creek  and  the 
United  Methodist's  Red  Bird  Mission. 

"This  was  something  new  for  the 
church,"  recalled  Yost.  "We  had  tried 
several  projects  of  our  own,  like  the 
sorghum  project.  But  this  was  the  first 
time  we  had  been  asked  to  administer  a 
program  such  as  this." 
There  were  some  who  argued  that  the 


church  should  not  be  involved  in  a  pro- 
gram where  government  funds  were  being 
used.   But  if  the  church  had  not  accepted 
this  responsibility,  and  the  program  de- 
nied these  five  counties,  99  men  probably 
would  not  have  been  employed  that  first 
year. 

The  church  took  the  challenge.  The 


CincinnatirC 


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„«Cl 


Sections  of  13  states 
comprise  the  Appa- 
lacliian  region.    In 
economic  develop- 
ment ministries  the 
Flat  Creek  program 
serves  as  many  as 
seven  Eastern  Ken- 
tucky counties  (shad- 
ed on  map),  with 
varied  projects  in 
several  other  counties 


Lexington  I 


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corporation  was  formed.  And  Dwayne 
reports  that  more  than  230  persons  now 
have  jobs. 

He  goes  on  to  raise  the  rhetorical  ques- 
tion, "Where  could  we  have  gone  to  find 
$1,485,990  a  year  to  spend  in  helping  to 


provide  jobs  for  the  people  in  this  area?" 
That  is  the  budget  for  the  Cumberland 
Valley  program  this  fiscal  year. 

The  new  direction  for  Flat  Creek  came 


mira 


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iHarrisburg 


•Hagerstown 


'Roanoke ■ 


after  joint  consultations  involving  the 
Flat  Creek  congregation,  the  district  wit- 
ness commission,  and  two  General  Board 
staff  members:  Ralph  Smeltzer  of  WMC 
and  Clyde  Weaver  of  PMC. 

More  than  $8,000  of  the  cost  of  the  ex- 
panded program  is  being  underwritten 
through  December  1973  by  the  District 
of  Southern  Ohio.   In  addition,  the  youth 
of  the  Atlantic  Northeast  District  have 
contributed  $2,500  toward  the  program. 
They  raised  the  amount  through  an  auc- 
tion. 

There  is  evidence  of  a  growing  aware- 
ness of  Appalachia  among  the  Brethren 
and  a  growing  commitment  to  address 
the  needs  there. 

For  the  Butler  Sizemores,  the  call  was 
demanding  indeed.  As  moderator,  Butler 
wrote  last  March  that  "we  need  to  hear 
the  Macedonian  call,  'Come  over  here 
and  help  us."  " 

The  Sizemores  arc  there  already.  And 
the  program  is  expanding. 


10-1-72     MESSENGER     5 


Seminary  shares  in  two-year 
project   aimed   at   racism 

Bethany  Theological  Seminary  is  one  of 
three  theological  schools  in  Chicago's 
western  suburbs  to  share  in  a  $67,000 
grant  to  carry  out  a  two-year  Chicago- 
area  project  to  combat  racism. 

Irwin-Sweeney-Miller  Foundation  of 
Columbus,  Ind.,  gave  the  grant  to  Beth- 
any Seminary,  Evangelical  Theological 
Seminary,  Naperville,  and  Northern  Bap- 
tist Theological  Seminary,  Oak  Brook. 
Other  seminaries  in  the  Chicago  area  are 
expected  to  participate  once  the  project 
gets  under  way. 

The  Chicago  area  was  selected  as  one 
of  six  US  sites  for  participation  in  Project 
Understanding,  a  program  designed  to 
organize  local  white  suburban  churches 
to  counter  racism  in  the  churches  and  in 
the  surrounding  communities. 

Other  metropolitan  areas  involved  in- 
clude Los  Angeles,  San  Francisco,  At- 
lanta, Indianapolis,  and  South  Bend. 

Project  Understanding  is  designed  so 
that  theological  students,  professors,  and 
training  center  personnel  cooperate  with 
local  clergy  and  laymen  to  organize  anti- 
racist  support  groups  and  to  involve 
churchmen  in  the  task  of  changing  racist 
attitudes,  policies,  and  structures. 

It  is  expected  that  in  the  Chicago  area 
five  ecumenical  clusters  of  churches  will 
be  formed,  with  a  team  of  seminary  in- 
terns appointed  to  each  cluster. 

Bethany  Seminary  personnel  participat- 
ing in  the  planning  have  been  Dr.  Donald 
Miller  and  students  Tom  Bowser  and 
Tom  Woodward.   The  seminary's  partici- 
pation is  through  the  Suburban  Training 
Center  in  Lombard  where  Bethany  grad- 
uate Gary  Rowe  is  on  the  staff.   The 
two-year  project  will  be  part  of  Bethany's 
field  education  program. 

Heifer  Project  changes  name, 
enjoys  record  breaking  year 

Heifer  Project  has  announced  a  name 
change  from  its  headquarters  in  Little 
Rock,  Arkansas.    The  new  name  — 
Heifer  Project  International. 

Commenting  on  the  name  change, 
Thurl  Metzger,  director,  stated,  "We  felt 
it  appropriate  that,  after  working  for 


thirty  years  in  almost  90  different  coun- 
tries of  the  world,  we  add  'International' 
to  our  name." 

It  was  also  announced  that  1971 
proved  the  biggest  year  in  the  organiza- 
tion's history.  More  than  $1,300,000  in 
livestock,  medical  and  veterinary  equip- 
ment and  technical  services  were  sent  to 
20  developing  countries  of  the  world. 

Domestic  programs  were  also  assisted 
in  Prentiss,  Miss.,  Appalachia,  and  on 
Indian  reservations  in  Oklahoma,  South 
Dakota,  New  York,  Arizona,  Nebraska, 
and  North  Dakota. 

Serving  as  secretary  of  the  HPI  board 
of  directors  is  Shantilal  Bhagat,  a  com- 
munity development  consultant  for  the 
Church  of  the  Brethren  World  Ministries 
Commission.   Mr.  Bhagat  is  a  citizen  of 
India. 

Heifer  Project,  founded  28  years  ago 
by  the  late  Dan  West  of  the  Church  of 
the  Brethren,  today  is  an  ecumenical 
self-help  program. 

The  organization  now  has  its  inter- 
national headquarters  in  Little  Rock  and 
has  purchased  the  Fourche  River  Ranch 
in  nearby  Perry  County  to  help  expand 
its  potential  in  livestock  assistance  to  the 
poor. 

WMC  has  budgeted  $5,000  in  each  of 
the  1972  and  1973  budget  years  for  HPI, 
a  ministry  in  which  Brethren  have  had  a 
heavy  involvement  since  its  founding  in 
1943. 

Brethren  explore  curriculum 
proposals  with   Anabaptists 

The  Church  of  the  Brethren  and  seven 
other  church  groups  in  the  Anabaptist 
and  believers'  church  tradition  have  de- 
veloped a  proposal  for  a  cooperative 
graded  curriculum  for  use  in  their 
congregations. 

At  this  point,  it  is  only  a  proposal. 
And  it  wasn't  easy  for  the  consultation  to 
arrive  even  at  this  stage. 

Earle  W.  Fike  Jr.,  executive  secretary 
of  the  Parish  Ministries  Commission,  and 
one  of  four  representing  the  Brethren, 
noted  the  similarity  and  the  differences  in 
the  groups. 

"Anabaptists  seem  to  be  close  on 
heritage  and  far  apart  in  practice,"  he 
said.  He  pointed  to  the  issue  of  child 
evangelism  as  one  point  of  disagreement. 


For  some,  an  emphasis  on  child  evan- 
gelism and  an  emphasis  on  believers' 
baptism  seemed  inconsistent. 

Another  point  of  major  disagreement 
noted  by  Hazel  Kennedy  and  Shirley 
Heckman,  two  other  PMC  representa- 
tives participating,  is  peace  and  peace 
education. 

Some  of  the  groups  are  not  aggressive 
in  teaching  peace,  said  Ms.  Kennedy, 
and  are  not  sympathetic  to  demonstra- 
tions or  social  action.  And  some  are 
much  involved  in  the  confrontation 
models  of  peace  education. 

These  issues  were  real  hangups  early 
in  the  week,  the  Brethren  reflected,  but 
by  the  week's  end  there  was  a  proposal 
with  which  all  could  live. 

AH  groups  present  at  the  consultation 
agreed  to  present  the  proposal  to  their 
decision-making  authorities  by  next  April 
1,  when,  if  approved,  more  detailed  work 
on  the  new  curriculum  would  begin.  As 
now  scheduled,  materials  could  not  be 
ready  for  use  before  September  1977. 

Meeting  for  the  Anabaptist  curriculum 
exploration  were  representatives  of  the 
Brethren  in  Christ,  Evangelical  Menno- 
nite  Church,  Evangelical  Mennonite 
Conference,  Friends  United  Meeting, 
General  Conference  Mennonite  Church, 
Mennonite  Brethren  (Canadian  and  US), 
and  Mennonite  Church  as  well  as  the 
Church  of  the  Brethren. 

The  proposal  outlines  theological,  ed- 
ucational, and  administrative  guidelines 
for  the  proposed  new  curriculum. 

The  theological  stance  focuses  on  some 
1 3  statements.    Included  are  the  love  of 
God,  Christ's  universal  atonement,  the 
saved  status  of  children,  the  centrality  of 
the  Great  Commission,  voluntary  com- 
mitment to  the  church,  church  discipline, 
and  believers'  baptism. 

Agreement  came  on  the  proposal,  in 
spite  of  the  differences,  when  it  was 
decided  that  participating  groups  would 
be  able  to  prepare  special  substitute  texts 
where  doctrines  differ  substantively. 

This  is  the  same  policy  we  have  with  the 
denominations  developing  the  Encounter 
Series  and  other  cooperative  ventures 
in  which  we've  been  involved,  said  Ms. 
Kennedy,  a  curriculum  editor  for  the 
Brethren  for  more  than  23  years. 

Galen  B.  Ogden,  executive  secretary 
of  the  General  Services  Commission  and 
the  Brethren's  fourth  representative 


I 


6     MESSENGER    10-1-72 


because  of  his  marketing  and  printing 
responsibilities,  said  further  details  on 
objectives,  the  settings  for  learning,  and 
educational  philosophy  will  not  be 
decided  until  after  each  group  has  had  a 
chance  to  weigh  the  proposal. 

Zeigler  joins  Tri-Cities  in 
expanding  youth  ministry 

Carl  W.  Zeigler  Jr.,  former  Consultant 
for  Group  Life  and  Training  for  the 
Church  of  the  Brethren,  joined  the 
Tri-City  Youth  Project  August  1. 

A  community  based  program,  the 
project  works  with  youth  and  their  fam- 
ilies in  the  Illinois  communities  of  St. 
Charles,  Geneva,  and  Batavia. 

As  a  result  of  state  and  federal  grants 
from  the  Department  of  Mental  Health 
and  Health,  Education  and  Welfare 
(HEW) ,  the  program  is  in  process  of  ex- 
panding to  seven  staff  persons. 

It  started  five  years  ago  with  one 
Church  of  the  Brethren  minister,  James 
B.  Weaver.  Another  Brethren  minister, 
John  H.  Lengle,  joined  the  staff  the  fol- 
lowing year. 

Support  from  local  churches,  industries, 
and  contracts  with  the  cities  involved 
continues. 

On  the  expanded  staff,  Mr.  Zeigler  will 
be  involved  in  relational  ministries, 
youth-adult  training  events,  and  counsel- 
ing. 

The  Tri-City  program  is  varied.  It  in- 
cludes crisis  intervention  and  a  one-to-one 
program  for  youth  on  probation,  but  also 
continuing  education,  volunteer  service, 
and  a  student  run  anti-pollution  program 
of  paper  and  glass  collection  for 
recycling. 

In  addition  to  Mexican  American  and 
black  studies  this  past  summer,  youth  in 
the  area  were  involved  in  volunteer  pro- 
grams, serving  in  a  mental  hospital,  an 
American  Indian  day  camp,  a  veterans' 
hospital,  and  a  crippled  children's  center. 

Unique  is  a  companion  program  for 
elementary  school  children  in  trouble. 
High  school  youth  are  trained  to  relate 
one-to-one  in  supportive  ways  to  those 
recommended  by  school  personnel. 

In  June,  Mr.  Zeigler  was  one  of  four 
persons  released  by  the  denomination  in 
a  budget  economy  move.  He  had  been 
on  the  national  staff  since  1969. 


[La[n]d]s[rDD[ri]( 


PEOPLE   YOU  mow 


Pleasant  View/Wakeman' s  Grove  pastor 


Jimmy  Robinson   was  named  recently  to  the  presidency  of 
Shenandoah  County  Interchurch  Planning  Service.   SCIPS  was 
featured  in  the  March  15  Messenger,  Jimmy  in  July's  In  Touch. 

Edward  K_.    Ziegler   left  Bakersfield,  Calif.  ,  last 
month  for  a  post  with  the  faculty  of  Gujarat  United  School 
of  Theology,  Ahmedabad,  India.   The  Zieglers  plan  a  one-  or 
two-year  stay  in  India. 

Discontinuing  his  traveling  evangelism  ministry  is 
David  Albright ,   who  has  accepted  an  interim  appointment 
with  the  North  Indiana  United  Methodist  Conference  as  pas- 
tor of  the  Ashley- Hudson  parish  near  Fort  Wayne. 

Herbert  Hogan ' s  retirement   as  vice-president  and  dean 
of  La  Verne  College  occasioned  a  dinner  in  his  honor.   Dr. 
Hogan  plans  a  sabbatical  leave,  then  a  return  to  the  college 
as  professor  of  history. 

A  former  president  of  Manchester  College  in  Indiana, 
Otho  Winger ,   was  one  of  forty  posthumous  members  chosen  for 
the  ranks  of  the  Indiana  Academy  Hall  of  Fame,  established 
in  1970. 

La  Verne,  Calif.,  resident  and  onetime  missionary  in 
Denmark  Niels  Esbensen   died  July  1,  1972.   For  forty  years 
in  pastoral  and  mission  work  for  the  church,  Mr.  Esbensen 
served  in  pastorates  in  California,  Illinois,  Indiana,  Ohio, 
and  Pennsylvania.   His  wife  Kristine  continues  residence 
at  Hillcrest  Homes. 

CONGREGATIONAL  COLLAGE    ...  In  Dallas  Center,  Iowa, 
Brethren  will  mark  a  harvest  homecoming   Oct.  15,  with  Ray 
Monsalvatage ,  Dayton,  Ohio,  guest  speaker. 

Six  Church  of  the  Brethren  congregations  are  cele- 
brating anniversaries  this  summer  and  fall:  Worthington , 
Minn. ,  50,  August  19-20;  Natrona   Heights,    Western  Penn- 
sylvania, 50,  August  20;  Somerset   and  Mount  Pleasant ,   West- 
ern Pennsylvania,  early  spring;  Bel 1  wood ,  Middle  Pennsyl- 
vania, 75,  July  30;  and  Morrill ,   Kans . ,    centennial,  June 
21-25. 

The  Church  of  the  Brethren  at  Moorefield,   W.    Va_.  , 
celebrated  a  note  burning  recently. 

The  Yellow  Creek  Church  of  the  Brethren,  Northern 
Indiana,  with  a  membership  of  153  is  a  good  example  of  a 
peace  church  in  action — with  at  least  21  men  and  7  women 
who  have  served  through  CPS,  BVS,  IW,  lAO ,  or  the  Medical 
Corps.   One  family,  the  Chester  Detwilers,  may  have  the 
record — he  was  in  CPS,  and  his  wife  and  five  children  all 
participated  in  BVS  programs. 


IN  MEDIA 


Public  television  will  air  a  special  fall 
program  on  venereal  disease,  translating  provocatively  a 
variety  of  information  about  VD  and  the  predicament  of  per- 
sons who  have  it.   The  Broadcasting  and  Film  Commission  of 
the  National  Council  of  Churches  is  encouraging  communities 
to  provide  follow-up  programs  geared  for  each  one's  unique 
problems  with  the  nation's  number  one  disease. 

Patricia  G.  Johnson  is  searching  for  descendants  of 
Ohio  and  Indiana  Millers.   Readers  who  can  help  her  may 
write  her  at  6905  Westchester  Dr.,  Camp  Springs,  Md.  20031. 

10-1-72  MESSENGER  7 


Let'! 


8      MESSENGER    101-72 


by  T.  Wayne  Rieman 

We  live  in  a  complex  society.  Things  are 
hard  to  figure  out.  Putting  the  pieces  to- 
gether is  no  easy  thing.  We  are  bombard- 
ed by  many  voices;  some  make  persistent, 
gentle  demands  on  us,  others  stridently 
shriek  for  attention.  Do  this,  do  that,  go 
here,  go  there  —  so  the  claims  come  for 
our  time  and  energies.  Many  are  good 
causes,  too,  not  to  mention  the  third-rate 
claims  that  come.  We  are  bowed  down 
with  burdens,  "crushed  under  commit- 
tees, strained,  breathless,  and  hurried. 
We  are  too  busy  to  be  good  husbands, 
wives,  fathers,  mothers,  or  students."  We 
are  go-go  people.  Our  model  is  the  one 
on  the  go. 

Few  of  us  are  strong  enough,  deliberate 
enough,  intentional  enough,  spiritual 
enough  to  be  free.  And  we  feel  caught! 
Often  we  are  like  the  tourist  on  the  super- 
highway. An  intersection  is  just  ahead. 
Large-lettered  words  loom  there  with 
numbered  routes  and  arrows,  but  they 
seem  to  pwint  in  wrong  directions.  He  is 
pressed  for  a  decision,  but  the  time  is 
short  as  the  thirty-ton  monstrous  hulk  of 
a  poison-spewing  diesel  tractor-trailer 
breathes  down  upon  him.  Perhaps  he  is 
in  the  wrong  lane  —  hemmed  in  —  so 
that  he  is  no  longer  in  control,  except  to 
commit  suicide  by  lane  crossing  without 
discrimination.  Maybe  he  passed  his  exit, 
and  he  must  drive  forty  miles  needlessly. 

Many  people  speak  of  life  as  a  rat-race 
in  which  they  are  caught.  We  get  visions 
of  a  rat  in  a  cage  running  round  and 
round  on  a  wheel.  What  a  strange  figure 
of  speech  for  the  "good  life"!  How  can 
Christians  call  the  life  God  gave  us  a 
"rat-race"?  What  a  sad  distortion! 

Can  we  get  off  the  racing  wheel?  Can 
we  gain  control  of  our  lives?  One  wishes 
it  were  as  easy  as  a  loan  company's  ad. 
We  see  a  harried  husband  trying  to 
stretch  his  check  to  cover  everything,  but 
it  will  not  reach.  We  are  admonished 
never  to  borrow  needlessly,  but  when 


necessary,  borrow  from  Household 
Finance,  which  puts  all  our  indebtedness 
into  one  lump  and  off'ers  smaller  repay- 
ments than  previously.  The  final  line  is  a 
great  one  saying:  "We  uncomplicate 
things!"  It  is  pretty  audacious! 

This  is  the  good  news  of  the  gospel. 
There  are  ways  to  uncomplicate  things. 
Jesus  spent  his  years  untangling  knots, 
getting  people  out  of  fixes,  setting  people 
free,  ministering  to  the  bruised  and  bro- 
ken, pointing  people  to  the  good  life  and 
the  abundant  life. 

Let  us  consider  the  simple  life,  the 
good  life,  the  uncomplicated  life  which 
has  concerned  Christians  for  hundreds  of 
years  —  from  the  first  century  to  the 
twentieth.  The  question  we  raise  is  about 
the  quality  of  life.  What  kind  of  lives  are 
we  living?  Who  will  define  them?  Can 
we  really  control  them?  Or  are  we  to  be 
like  the  ball  in  the  pinball  machine, 
pushed  around  by  uncaring  forces:  Mad- 
ison Avenue  manipulators,  seductive  tv 
ads,  uncontrolled  capitalism,  ruthless 
commercialism  which  gets  rich  by  spill- 
ing human  blood? 

The  answer  is  an  unequivocal  "Yes." 
Life  can  be  simple,  single,  focused,  free, 
uncomplicated.  There's  Good  News  to  be 
told  and  lived!  How  can  it  be?  How  live 
simply,  sanely,  and  serenely  in  a  complex 
world?  Four  guideposts  commend  our 
consideration. 

We  are  the  problem! 

Let  us  say  "No"  to  the  frequent  but 
false  explanation  that  the  complexity  and 
desperation  of  our  lives  are  due  to  the 
complexity  of  our  environment.  That's 
an  easy  out  —  too  easy!  We  are  the 
problem!  Let  us  not  indulge  in  escap- 
isms. Our  deepest  problems  are  not  ex- 
ternal, but  internal.  War,  pollution,  pop- 
ulation, starvation,  exploitation,  man's 
inhumanity  to  man  —  pushed  to  their 
depths  root  in  the  hearts  of  man.  They 
would  not  exist  without  a  tragic  distor- 
tion on  the  inside  of  man.  We  are  the 
problem,  not  the  environment.  We  are 


not  focused  or  centered  on  Jesus.  He  is 
not  Lord!  We  refuse  to  accept  responsi- 
bility for  ourselves.  God  gave  us  free- 
dom. It  is  the  glory  of  man  to  exercise  it, 
to  assume  control  of  ourselves  and  our 
world.  We  rat-racers  are  irresponsible! 
If  we  rat-race,  it  is  because  we  have  cho- 
sen to  do  so.  Though  it  breeds  a  mood  of 
breathless  futility,  despair,  circularity, 
and  panting  meaninglessness,  like  a  rat 
on  a  wheel,  it  feeds  our  ego.  It  gives  a 
sense  of  importance  to  us  to  go-go-go,  to 
be  involved  in  no  matter  what,  to  get  on 
the  merry-go-round  and  spend  our  ener- 
gies at  most  anything;  and  we  give  our- 
selves to  the  strangest  things. 

David  O.  Woodyard  suggests  that  the 
tempo  of  modern  life  is  like  being  caught 
in  a  cloverleaf :  "Getting  on  and  off  a 
superhighway  is  a  life  and  death  matter. 
If  you  are  in  the  wrong  lane,  it  is  almost 
impossible  to  exercise  your  intention;  all 
about  you  others  are  moving  with  maxi- 
mum speed  and  minimum  control;  any 
abrupt  change  of  direction  is  apt  to  create 
a  twenty-car  accident;  the  overwhelming 
feeling  you  have  is  of  great  momentum 
but  little  maneuverability." 

Many  of  us  are  experiencing  life  like 
that  —  hemmed  in,  caught,  driven,  going 
very  fast.  But  there  is  more  to  it  than 
that.    We  chose  this  road,  this  lane,  litis 
speed,  this  exit!  While  some  things  are 
beyond  us  —  mechanical  failures,  erratic 
drivers,  and  human  miscalculations  by 
well-meaning  people  —  we  still  have 
many  opportunities  to  control  our  lives. 
Flexibility  and  fluidity  are  still  options, 
not  always,  but  often. 

A  young  minister  backed  his  car  out  of 
the  drive  one  morning  and  then  looked 
forward  to  see  that  he  had  run  over  his 
three-year-old  son.  The  family  had  the 
traditional  interment .  .  .  but  no  funeral. 
A  few  days  after  the  death  they  gave  a 
party  for  the  relatives  and  warmest 
friends.  When  the  minister  was  asked 
why  and  how  he  could  do  that,  he  re- 
sponded: "I  wanted  all  of  us  to  remember 
together  —  indeed  to  celebrate  —  that 


Uncomplicate  Our  Lives! 


10-1-72   MESSENGER     9 


one  moment  of  tragedy  does  not  define  all 
moments.  We  have  lost  one  we  loved  but 
there  is  a  wider  web  of  love  relationships 
in  which  to  participate.  There  is  more  to 
life  than  this  one  death." 

Living    simply   means   living 
"under  orders" 

The  early  Christians  lived  simply  be- 
cause they  were  under  orders.  There's  a 
strange  and  wonderful  clarity  about  them. 
We  see  it  the  way  we  perceive  things  on  a 
fog-free  day  when  one  can  see  forever. 

They  said,  as  they  met  each  other:  "Je- 
sus is  Lord!"  He  was  Lord  of  their  lives 
and  he  was  Lord  of  the  cosmos!  They 
knew  who  was  in  control  and  how  things 
were  coming  out.  They  were  surfing  on 
the  wave  of  the  future.  It  was  said  of 
them  that  they  lived  with  "singleness  of 
heart."  Chief  among  them  was  Paul  who, 
amid  a  busy  life  of  preaching,  teaching, 
writing,  traveling,  pulled  it  all  together 
saying:  "This  one  thing  I  do!"  His  life 
was  single,  focused,  and  simple. 

When  we  seek  first  the  kingdom  of 
drul.  many  things  are  added.  We  know 
who  we  are  and  what  we  are  about.  We 
become  whole  beings  instead  of  divided; 
we  are  unified  instead  of  torn;  we  are 


serene  instead  of  frantic;  we  live  focused 
lives  instead  of  flaying  wildly  in  many 
directions. 

Christ  is  the  head  of  the  church.  When 
the  church  loses  its  head  it  is  like  a  chick- 
en with  its  head  cut  off  —  lots  of  action, 
but  it  is  irrational,  erratic,  purposeless, 
frantic,  and  its  life  is  short.  So  it  is  with 


the  Christian  who  can  no  longer  say: 
Jesus  is  Lord!  The  simple  life  is  a  life 
under  orders. 

The  Old  Order  Amish  are  under  or- 
ders. Let  us  not  laugh  at  them.  They 
know  what  they  are  about,  and  their  life 
is  simple.  They  have  doubted  the  extrav- 
agant values  we  have  attached  to  tractors, 
tv,  trains,  cars,  cotton  gins,  and  internal 
combustion  engines.  They  spotted  the 
phoniness  of  so-called  progress  centuries 
ago;  they  haven't  bought  the  glib  prom- 
ises of  the  technological  hucksters  as 
many  of  us  have.  Instead,  they  asked: 
"What  kind  of  life  will  it  bring?"  "What 
will  they  do  for  persons?"  they  asked  of 
modern  conveniences,  plush  and  extrava- 
gant living,  a  thousand  miles  per  hour 
travel,  skyscrapers,  millions  of  acres  of 
concrete  and  asphalt,  summer  cottages, 
and  boats  on  the  lake.  Yes,  what  have 
they  done  for  persons? 

But  we  need  not  join  the  Amish, 
though  we  have  much  to  learn  from  them. 
Albert  Palmer  speaks  with  calm  assur- 
ance to  modern  man,  saying:  'T  am  not 
working  for  man  or  money,  but  for  God, 
the  master  of  the  universe  whose  recom- 
pense is  sure."  To  say  this  as  we  go  to 
work  is  to  simplify  one's  life. 


Take  Paul 
seriously: 
Don't  let  the 
world 

squeeze  you 
into  its  mold! 


We  must  cultivate  the  life 
of   reflection 

From  time  to  time  wc  ought  to  engage 
in  "existence  clarification."  We  will  ask 
what  life  is  about,  and  ponder  the  mean- 
ing of  the  life  given  to  us.  We  spend 
much  time  earning  a  living,  and  so  little 
"learning  a  living."  Roy  Burkhart  used 


to  go  through  a  little  daily  exercise  each 
morning.  He  asked  himself  three  ques- 
tions: "Who  am  I?  What  am  I  doing? 
Where  am  I  going?" 

Thoreau  went  to  the  woods  —  to  find 
himself  and  the  meaning  of  life.  People 
laughed  at  him,  called  him  an  impractical 
dreamer  —  this  man  who  lived  by 
Walden  Pond  so  that  he  could  ponder 
what  the  true  necessities  of  life  were.  He 
went  to  jail  for  refusing  to  pay  war  taxes. 
He  argued  that  in  these  solitudes  (a  mile 
of  two  from  town)  the  problem  of  exis- 
tence is  simplified,  that  the  stillness  and 
wildness  were  kind  of  a  boneset  to  his 
mind,  that  in  wildness  is  the  preservation 
of  the  world,  and  that  in  these  places  he 
met  a  grand,  serene,  encouraging,  invis- 
ible companion  and  walked  with  him. 
Now  our  young  people  read  Thoreau  to 
discover  what  the  good  life  is  and  what  it 
means  to  be  human. 

We  must  fight  for  our  lives!  It  is  hard 
to  be!  It  is  easy  not  to  be!  A  lot  of  young 
people  are  searching  for  identity,  trying 
to  find  who  they  are  and  can  be.  It  is  a 
worthy  end.  The  Amish  spend  a  large 
part  of  their  lives  being  —  being-being 
themselves,  fighting  for  identity.  In  our 
suave  sophistication  we  laughingly  deride 
their  quaint  ways,  but  follow  the  crowd 
like  dumb  sheep.  They  have  decided  not 
to  join  the  procession  led  by  Detroit, 
Paris,  Madison  Avenue,  and  the  Penta- 
gon. This  is  no  plea  to  join  the  Amish;  it 
is  a  recognition  that  they  are  asking  some 
of  the  right  questions.  And  they  have 
taken  Paul  seriously:  "Don't  let  the  world 
squeeze  you  into  its  mold!"  Some  young 
people  today  are  wildly  "doing  their 
thing,"  often  running  down  lots  of  dead 
end  streets.  But  they  are  engaged  in 
existence  clarification. 

We  will  simplify  our  wants 

Deep  within  us  we  know  that  life  does 
not  consist  in  the  abundance  of  things. 
Jesus  was  right,  we  know  this,  but  few  of 
us  can  withdraw  from  the  frantic,  grasp- 
ing, acquisitive  pursuits.  We  buy-buy;  we 
pile  up;  we  lust  more-MORE-MORE  as  if 
we  are  in  a  vast  cheering  section  led  by 
those  who  make  things  to  sell.  Psycholo- 
gist Karen  Horney  says  that  "the  domi- 
nant neurosis  of  our  time  is  the  desire  to 
have  everything." 

It  is  necessary  to  resist  those  economic 
fads  that  tell  us  we  must  consume,  as  if 


10     MESSENGER    10-1-72 


weather,  but  now  I  rolled  it  off  upon  the 
floor,  and,  with  the  help  of  a  spare  com- 
fortable, was  soon  at  rest.  The  pillow- 
cases, which  were  trimmed  with  edging, 
were  marked  with  black  silk,  in  a  large 
running-hand,  in  this  manner:  "Henry 
G.  Kreider,  1864." 

As  I  sat  the  next  morning  a  while  with 
the  landlady  in  her  basement  kitchen,  she 
remarked,  "Here  is  it  as  Dutch  as 
Dutchlant."  But  she  said  that  my  Dutch 
was  not  like  theirs.  The  neighborhood, 
however,  is  not  nearly  so  German  as 
Germany.  I  was  told  by  an  intelligent 
young  man  that  half  the  grown  men  did 
not  speak  English;  I  understand  by  this, 
not  that  they  do  not  speak  our  language 
at  all,  but  not  habitually  and  with  fluency. 
Many  speak  English  very  well,  but  the 
"Dutch"  accent  is  universal.  For  several 
years  the  school-books  in  the  township 
have  all  been  English.  I  laughed  with  the 
landlady,  who  herself  seemed  somewhat 
amused,  at  the  children  having  English 
books  and  speaking  Dutch,  or,  as  she 
would  say,  "Die  Kinner  lerne  Englisch 
und  schwetze  Deitsch."  However,  at  the 
Dunker  church  a  pretty  girl  told  me  after- 
ward that  she  had  had  no  difficulty  at 
school  the  preceding  winter,  although 
"we  always  talk  German  at  home." 

At  breakfast  this  morning,  among  other 
dishes,  we  had  raisin-pie.  Not  a  great 
while  after  this  meal  was  over,  the  morn- 
ing having  proved  wet,  a  neighbor  took 
me  over  to  the  church  in  his  buggy  for 
twenty-five  cents.  Although  the  hour  was 
so  early,  and  meeting  was  fixed  to  begin 
at  one,  I  found  a  considerable  number 
here,  which  did  not  surprise  me,  as  I 
knew  the  early  habits  of  our  "Dutch" 
people.  Taking  a  seat,  I  began  to  read  a 
number  of  the  Living  Age,  when  a  black- 
eyed  maid  before  me,  in  Dunker  dress, 
handed  me  her  neatly-bound  hymn-book 
in  English  and  German.  I  told  her  that  I 
could  read  German,  and  when  I  read  a 
verse  in  that  language  she  said,  "But  you 
don't  know  what  it  means."  Reading 
German  is  with  us  a  much  rarer  accom- 
plishment than  speaking  the  dialect. 

Ere  long,  a  stranger  came  and  sat 
down  behind  me,  and  entered  into  con- 


versation. He  was  a  preacher  from  a 
distance,  named  L.,  and  spoke  very  good 
English.  We  soon  found  that  we  had 
mutual  acquaintances  in  another  county, 
and  when  dinner  was  ready  he  invited  me 
down  to  partake. 

Here  the  men  sat  upon  one  side,  and 
the  women  on  the  other,  of  one  of  the 
long  tables,  upon  which  was  laid  a  strip 
of  white  muslin.  We  had  bowls  without 
spoons,  into  which  was  poured  by  attend- 
ing brethren  very  hot  coffee,  containing 
milk  or  cream,  but  no  sugar.  We  had  the 
fine  Lancaster  County  bread,  good  and 
abundant  butter,  apple-butter,  pickles, 
and  pies.  The  provisions  for  these  meals 
are  contributed  by  the  members  at  a  pre- 
vious meeting,  where  each  tells  what  he 
intends  to  furnish,  how  many  loaves  of 
bread,  etc.,  while  some  prefer  to  give 
money.  To  furnish  provisions,  however, 
is  natural  to  a  people  of  whom  about 
seventy-five  in  a  hundred  are  farmers,  as 
is  the  case  with  the  Dunkers.  Whatever 
food  is  left  over  after  the  four  meals  are 
finished  is  given  to  the  poor,  without  dis- 
tinction of  sect;  "whoever  needs  it  most," 
as  a  sister  said. 

At  this  dinner,  before  eating,  my  new 
acquaintance,  L.,  gave  out,  by  two  lines 
at  a  time,  the  verse,  — 

"Eternal  are  thy  mercies.  Lord." 

But  few  joined  in  the  singing.  They 
would  doubtless  have  preferred  German. 
In  that  language  thanks  were  returned 
after  eating. 

When  we  went  up  into  the  meeting- 
room  again,  a  young  man  of  an  interest- 
ing countenance,  a  preacher,  named  Z., 
asked  me  if  I  was  not  the  one  who  had 
written  an  article  which  had  lately  ap- 
peared in  one  of  our  county  papers.  It 
was  very  gratifying  to  be  thus  recognized 
among  strangers. 

An  elderly  sister,  who  sat  down  by  me 
and  began  to  talk,  was  named  Murphy. 
The  name  surprised  me  much,  but  it  was 
not  the  only  Irish  one  here.  It  is  probable 
that  some  such  persons  were  taken  into 
Dunker  families,  when  young,  to  be 
brought  up,  and  thus  had  been  led  to  join 
the  society. 

Having  observed  that  there  was  a  good 


deal  of  labor  to  be  performed  here  in 
waiting  upon  so  many  people,  I  asked 
Mrs.  Murphy  whether  there  were  women 
hired.  She  told  me,  "There's  a  couple  of 
women  that's  hired;  but  the  members 
does  a  heap,  too." 

On  another  occasion,  I  made  a  remark 
to  a  friendly  sister  about  the  brethren's 
waiting  upon  the  table,  as  they  did.  She 
answered  that  it  was  according  to  the 
Testament  to  help  each  other:  the  women 
cooked,  and  the  men  waited  upon  the 
table.  She  did  not  seem  able  to  give  the 
text.  It  may  be,  "Bear  ye  one  another's 
burdens."  I  was  amused  that  it  should  be 
so  kindly  applied  to  the  brethren's  help- 
ing the  sisters. 

Before  meeting  began  in  the  afternoon, 
a  lovely  aged  brother,  with  silvery  hair 
and  beard,  and  wearing  a  woollen  coat 
nearly  white,  showed  me  how  the  seats 
were  made,  so  that,  by  turning  down  the 
backs  of  some,  tables  could  be  formed  for 


"A  Love  Feast  Among  the  Dunkers," 
drawn  by  Howard  Pyle  for  Harper's 
Weekly  in  1883,  was  sent  to  the 
church's  historical  library  by  Claude 
V.  Smith,  Three  Rivers,  Calif.,  and 
illustrates,  according  to  the  1883  note, 
"the  Dunkers,  a  sect  whose  doctrines 
and  habits  of  life  are  very  similar  to 
those  of  the  Mennonites."  ► 


the  Love-Feast.  He  told  me  that  the 
Dunkers  number  about  one  hundred 
thousand,  —  that  they  have  increased 
much  in  the  West,  but  not  in  the  Eastern 
States.  To  which  I  rejoined,  smiling, 
"You  Dutch  folks  do  not  like  poor  land, 
like  much  of  that  at  the  East." 

"This  is  not  good  land,"  he  said,  "we 
have  improved  it;"  for  I  had  left  the  rich 
limestone  soil  and  had  come  to  the 
gravelly  land  in  the  northern  part  of  the 
county. 

Continued  on  18 


10-1-72    MESSENGER     IS 


/. 


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"'4, 


/'// 
'i!/ 


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f^-  %!¥ 


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r^z^ 


N         sV 


^liilli 


,^.; 


68/liP 


■<.i  I 


pj(i  '^ 


When  meeting  began,  as  brethren  came 
in,  I  saw  some  of  these  bearded  men 
kissing  each  other.  These  holy  kisses,  as 
will  be  seen  hereafter,  are  frequent 
among  the  Dunkers,  and,  as  the  men 
shave  only  the  upper  lip,  it  seems  strange 
to  us  who  are  unaccustomed  to  the  sight 
and  the  sound.  The  oft-repeated  kissing 
was  to  me,  perhaps,  the  least  agreeable 
part  of  the  ceremonial. 

The  afternoon  meeting  became  very 
crowded,  and,  as  is  usual  among  our 
"Dutch"  people,  a  number  of  babies 
were  in  attendance.  During  the  sessions 
their  voices  sometimes  rose  high,  but  the 
noise  did  not  seem  to  affect  those  who 
were  preaching  or  praying.  They  felt  it 
perhaps  like  the  wailing  and  sighing  of 
the  wind,  which  they  regard  not,  and 
would  rather  bear  the  inconvenience  of 
the  children  than  to  have  the  mothers 
stay  away  from  meeting.  This  afternoon, 
during  prayer,  a  little  fellow  behind  me 
kept  saying,  "Want  to  go  to  pappy."  but 
if  his  father  was  among  the  brethren,  he 
was  on  the  other  side  of  the  house. 

My  new  acquaintance,  L.,  was  the  only 
preacher  here  who  spoke  in  English.  All 
the  other  exercises,  except  a  little  singing, 
were  in  German  or  in  our  Pennsylvania 
dialect.  This  afternoon  L.  said,  among 
many  remarks  more  sectarian,  or  less 
broad,  "Faith  is  swallowed  up  in  sight; 
hope,  in  possession;  but  charity,  or  love, 
is  eternal.  It  came  from  God,  for  God  is 
love."  The  allusion  here  is  to  Paul's  cele- 
brated panegyric  on  charity;  but  how 
much  more  charming  it  is  in  the  German 
version,  "Faith,  hope,  love;  but  the  great- 
est of  these  is  love.  Love  suffereth  long 
and  is  kind,  is  not  puffed  up,"  etc. 

About  the  middle  of  the  afternoon  I 
perceived  a  speaker  giving  some  direc- 
tions, and  I  asked  the  women  near  me 
what  he  had  said.  One  answered  and  said 
something  about  "Wahl  halten  fiir 
prediger,"  by  which  I  perceived  that  the 
election  for  a  preacher  was  now  to  take 
place.  Both  brethren  and  sisters  were  to 
vote;  not  to  select  from  a  certain  set  of 
candidates,  but  at  random,  among  the 
congregation,  —  or  family,  as  it  is  some- 
times called,  "for  all  ye  are  brethren." 

In  the  room  above-stairs  were  the 
bishop  or  elder  and  an  assistant,  to  re- 
ceive the  votes.  This  bishop  we  might 
call  the  father  of  this  family,  which  has 
four  preachers  and  as  many  meeting- 

le      MESSENGER      10-1-72 


houses.  The  bishop  is  always  that  preach- 
er who  is  oldest  in  the  ministry.  Meeting 
is  held  by  turns  in  the  different  houses, 
occurring  only  once  in  six  weeks  in  the 
large  new  house  which  we  then  occupied. 
These  particulars,  which  I  gathered  in 
conversation,  are,  I  believe,  substantially 
correct. 


n 


HB^'uring  the  interval  of  the  election  I 
sat  and  read,  or  looked  out  from  my  win- 
dow at  the  young  people,  the  gayly- 
dressed  girls  mostly  grouped  together. 
Some  of  these  were,  probably,  relatives  of 
the  members,  while  others  may  have 
come  for  the  ride  and  the  fun,  to  see  and 
to  be  seen,  —  meetings  of  this  kind  being 
great  occasions  in  the  country-side. 

The  young  men  stood  around  on  the 
outside  of  these  groups  of  girls,  some 
holding  their  whips  and  twirling  them, 
with  the  butts  resting  upon  the  ground. 
Of  course  the  young  girls  were  not  con- 
scious of  the  presence  of  the  beaux. 

On  the  back  of  the  house,  or  rather  the 
front,  —  for,  as  I  have  said,  the  main 
doors  open  upon  the  wood  instead  of 
upon  the  roadside.  —  were  more  young 
girls,  and  plain  sisters  and  brethren. 

I  asked  a  nice-looking  woman  about 
the  election,  but  she  could  not  tell  me.  al- 
though she  wore  the  plain  cap.  "Most  of 
the  women  do  around  here,"  she  said,  and 
added  that  Dunker  women  in  meeting 
had  offered  to  kiss  her.  "You  know  they 
greet  each  other  with  a  kiss." 

After  the  brethren,  the  sisters  were 
called  up  to  vote.  I  laughed,  in  talking 
with  some  of  the  members,  at  the 
women's  being  allowed  to  vote,  in  con- 
trast to  the  usual  custom.  Mrs.  Murphy 
reckoned  it  would  be  different  if  the 
women  should  undertake  to  vote  for 
Governor  or  President. 


I  said  to  some  of  the  sisters,  "Who  do 
you  think  will  be  chosen?"  But  they 
pleasantly  informed  me  that  to  talk  upon 
this  point  was  against  their  rules,  —  it 
was  a  matter  for  internal  reflection. 

After  meeting  was  over  next  day,  as 
the  bishop  was  talking  with  a  sister,  I 
ventured  to  ask  him  whether  a  majority 
was  necessary  to  elect  a  preacher,  or 
only  a  plurality.  He  seemed  quite  willing 
to  talk,  displaying  no  clerical  pride,  and 
answered,  "A  majority,"  adding,  "Do  you 
speak  German?"  I  feared  that  I  could 
not  readily  understand  him  on  such  a 
subject,  and  put  the  case  to  him  thus  in 
English:  "Suppose  one  man  has  twenty 
votes,  another  fifteen,  and  another  ten?" 
Then  the  bishop  said  that  the  one  having 
twenty  would  be  elected;  whence  it  seems 
that  a  plurality  only  is  required.  On  this 
occasion  the  vote  was  doubtless  much  di- 
vided, for  I  afterward  heard  that  the 
bishop  had  said  to  the  congregation  that 
it  seemed  there  were  a  good  many  there 
that  were  thought  fit  for  preachers. 

As  sunset  approached,  some  of  the 
members  began  to  form  tables  from  the 
benches  for  the  Love-Feast,  which  made 
me  wonder  when  supper  was  to  be  ready. 
I  soon  found,  however,  that  my  ignorance 
of  the  language  had  prevented  my  observ- 
ing that  while  the  "family"  voted  the  rest 
of  the  congregation  were  to  sup.  I  was 
told,  however,  that  if  I  would  go  down  I 
could  still  get  something  to  eat.  These 
meals  were  free  to  every  one  that  came. 
All  were  received,  in  the  hope  that  they 
would  obtain  some  spiritual  good. 

In  the  basement  I  found  a  number  of 
men  sitting  at  the  end  of  one  of  the  tables 
waiting  for  food,  and  I  also  sat  down  nea 
them.  I  was  invited,  however,  by  a  sister 
to  step  into  the  kitchen,  where  I  stood 
and  partook  of  hot  coffee,  bread  and 
butter,  etc.  As  we  went  along  through  th 
dining-room.  I  thought  that  the  sister  cas 
a  reproachful  glance  at  a  disorderly  man 
seated  at  the  table  with  his  whip,  and 
who  was  perhaps  intoxicated.  I  won- 
dered that  she  should  have  taken  me 
from  the  table  to  stand  in  the  kitchen,  til 
I  remembered  that  that  was  a  men's 
table. 

In  the  kitchen,  brethren  were  busily 
occupied  cutting  large  loaves  of  bread 
into  quarters  for  the  coming  Love-Feast; 
and  when  I  returned  to  the  room  above 
active  preparations  were  still  going  on, 


which  consumed  much  time.  The  impro- 
vised tables  were  neatly  covered  with 
white  cloths,  and  hanging  lamps  shed 
down  light  upon  the  scene.  Piles  of  tin 
pans  were  placed  upon  the  table,  knives, 
forks,  and  spoons,  and  sometimes  a  bowl. 
The  tables,  with  their  seats,  occupied 
nearly  the  whole  floor  of  the  church, 
leaving  but  little  room  for  spectators.  I 
was  myself  crowded  into  a  corner,  where 
the  stairs  came  up  from  the  basement  and 
went  up  to  the  loft;  but,  though  at  times  I 
was  much  pressed  for  room,  I  had  an  ex- 
cellent place  to  observe,  for  I  stood  at  the 
end  of  the  main  table.  Here  stood,  too,  a 
bright  and  social  sister  from  a  neighbor- 
ing congregation,  who  did  not  partake  of 
the  feast,  and  was  able  and  willing  to 
explain  the  ceremonial  to  me,  in  English, 
—  Mrs.  R.,  as  I  will  call  her. 

Near  by  at  the  table,  among  the  older 
sisters,  sat  a  pair  who  attracted  a  great 
deal  of  my  attention  —  a  young  mother 
and  her  babe  —  herself  so  quiet,  and 
such  a  quiet  babe!  They  might  have  been 
photographed.  Once  or  twice  the  little 
six -weeks'  child  gave  a  feeble  young  wail, 
and  I  saw  the  youthful  mother  modestly 
give  it  that  nourishment  which  nature 
provides. 

The  brethren  came  up  carrying  tubs  of 
meat,  which  smelt  savory,  for  I  had  fasted 
from  flesh  since  the  morning.  Then  came 
great  vessels  of  soup,  —  one  of  them  a 
very  large  tin  wash-boiler.  The  soup  was 
taken  out  into  the  tin  pans  before  men- 
tioned, and  the  plates  of  meat  were  set 
upon  the  top,  as  if  to  keep  both  hot.  And, 
now  that  "at  long  last"  the  Love-Feast 
tables  were  spread,  the  fasting  family  was 
ready  to  begin,  not  the  supper,  but  the 
feet-washing!  This  was  the  more  remark- 
able, because  the  Testament,  their  rule  of 
action,  relates  that  "supper  being  ended," 
Jesus  washed  the  disciples'  feet. 

The  bishop  arose  in  his  place  at  the 
table,  and,  lamp  in  one  hand  and  book  in 
the  other,  read  in  German  the  account  of 
the  feet-washing  in  John's  gospel. 

Four  men  who  stood  in  front  of  him, 
watching  his  words,  started  when  he  said 
"legte  seine  Kleider  ab"  ("laid  aside  his 
garments") ,  and,  in  imitation  of  Jesus, 
took  off  their  coats;  and,  as  the  Scripture 
says,  "He  took  a  towel  and  girded  him- 
self," they,  or  two  of  them,  put  on  long 
white  aprons  tied  around  the  waist.  Two 
washed  feet  and  two  wiped,  and  then  he 


who  was  thus  ministered  unto  was  kissed 
by  one  or  both  of  the  ministering  breth- 
ren. I  was  a  little  surprised  that  two 
should  perform  that  oflice,  which  Jesus  is 
said  to  have  performed  alone:  but  Mrs. 
R.  told  me  that,  as  the  church  was  one 
body,  it  was  considered  that  it  made  no 
difference  to  have  two  persons. 

The  four  who  had  ministered  took  their 
seats,  and  were  served  in  their  turn,  four 
others  taking  their  places,  and  so  on. 
Upon  the  sisters'  side  of  the  house,  on  a 
front  bench,  the  sisters  were,  in  a  similar 
manner,  performing  the  same  ordinance. 

While  the  religious  services  of  the  eve- 
ning were  going  on  within,  from  without 
there  came  the  sound  of  voices  and  laugh- 
ter, —  from  where  the  young  people  of 
the  world  were  enjoying  themselves  in  the 
clear,  cool  moonlight.  I  doubt  not  that, 
by  this  time,  the  girls  had  recognized  the 
presence  of  the  young  men. 

Once  there  was  a  shriek  or  a  yell,  and 
Mrs.  R.  said,  "Oh,  the  drunken  rowdies! 
there's  always  some  of  them  here!" 

Having  heard  of  the  non-resistant  or 
wehrlos  tenets  of  the  Dunkers,  I  won- 
dered what  they  would  do  should  the  dis- 
turbance without  become  very  great  and 
unpleasant.  Mrs.  Murphy  thought  that 
the  other  people  would  interfere  in  such  a 
case,  —  that  is,  that  those  not  members 
would  interest  themselves  to  maintain 
order.  But  on  this  point  I  afterward  re- 
ceived information  from  a  brother,  as  I 
shall  mention.  The  services  were  so  long 
that  I  told  Mrs.  R.  I  thought  that  the  soup 
would  be  cold.  "Oh,  no!"  she  said,  "that 
won't  get  cold  so  soon."  So  I  ventured  to 
put  my  finger  against  a  pan  near  me,  and 
it  was  yet  warm.  She  asked  me,  during 
feet-washing,  whether  I  did  not  think  that 
I  should  feel  happy  to  be  there,  partaking 
of  that  exercise. 

I  answered,  in  a  non-committal  man- 
ner, that  if  I  had  been  brought  up  to  such 
things,  as  she  had  been,  I  might  feel  so, 
but  that  all  my  friends  and  acquaintances 
were  of  a  different  mind.  She  rejoined, 
"But  we  must  follow  Christ,  and  serve 
God,  in  spite  of  the  world."  Even  after 
the  feet  were  all  washed,  the  fasting  fam- 
ily could  not  yet  eat,  on  account  of  the 
protracted  exhortations. 

At  length  they  broke  their  fast.  From 
two  to  four  persons,  each  with  a  spoon, 
ate  together  from  one  pan  of  soup,  very 
quietly,  fifty  feeding  like  one,  so  to  speak; 


the  absence  of  sound  proceeding  in  part 
perhaps  from  the  absence  of  earthen 
plates.  Then  they  cut  from  the  meat  and 
from  the  quarter-loaves,  and  partook  of 
the  butter,  this  being  all  the  food.  There 
was  no  salt  nor  any  other  condiment. 
The  occasional  bowl  was  for  water.  I 
suppose  that  most  persons  would  think 
that  there  had  been  enough  kissing  of  the 
kind;  but  about  this  time  a  young  bishop, 
an  assistant,  stood  up  at  the  centre  of  the 
main  table,  and  after  some  remarks  shook 
hands  with  the  sister  upon  his  left  and 
kissed  the  brother  upon  his  right,  and 
from  brother  to  brother,  and  from  sister 
to  sister,  the  kiss  went  around  the  con- 
gregation. 

The  bishop,  and  this  assistant,  went 
around  upon  ours,  the  women's  side, 
superintending  this  ceremony,  as  if  to  see 
that  none  failed  in  this  expression  of 
unity,  and  that  it  was  conducted  in  an 
orderly  manner.  The  last  sister,  who  has 
no  one  to  kiss,  goes  forward  and  kisses 
the  first  one,  with  whom  the  bishop  had 
shaken  hands,  thus  completing  the  chain 
of  unity.  This  was  doubtless  done  before 
the  Communion,  and  showed  that 
brotherly  love  existed  among  these  breth- 
ren, fitting  them  to  partake  of  the  sacra- 
ment.  I  was  also  told  that  the  latter  half 
of  the  afternoon  meeting  had  been  for 
self-examination  on  the  same  subject. 


A. 


ubout  this  time  of  the  evening  Mrs.  R. 
told  me  that  if  I  would  go  down  I  could 
get  some  of  the  soup,  as  there  was  plenty 
left.  I  was  willing  to  partake,  not  having 
had  a  regular  supper,  and  I  got  a  bowl  of 
good  mutton-broth,  containing  rice  or 
barley,  etc. 

After  the  Love-Feast,  these  "Old 
Brethren,"  as  they  are  sometimes  called, 
held  the  Communion.  The  bread  and 


10-1-72    MESSENGER     19 


wine  were  placed  upon  the  general  or 
main  table  —  being  set  before  the  bishops 
—  and  were  covered  with  a  white  cloth. 

Before  the  celebration  of  the  ordinance 
there  was  read  in  German  the  passage  of 
Scripture  upon  which  it  is  founded;  and 
also,  as  it  seemed  to  me,  the  narrative  of 
the  crucifixion.  The  hymn  now  sung  was 
an  English  one,  and  the  only  one  in  our 
language  that  was  sung  by  the  whole 
congregation  during  the  two  days'  meet- 
ing. It  was, 

"Alas!  and  did  my  Saviour  bleed?" 

Meantime,  the  assistant  bishop  divided 
the  bread,  or  cakes,  which  were  unleav- 
ened and  sweetened.  He  directed  the 
members,  while  eating  the  bread,  to  re- 
flect upon  the  sufferings  of  the  Saviour. 
His  manner  was  devout  and  impressive. 

As  he  and  Bishop  D passed  around 

among  the  women,  distributing  the  bread, 
the  former  repeated  several  times,  in  a 
sonorous  voice,  these  or  similar  words: 
"Das  Brod  das  wir  brechen  ist  die 
Gemeinschaft  des  Leibes  Christi."   ("The 
bread  that  we  break  is  the  communion  of 
thebody  of  Christ.") 

The  wine,  which  smelt  strong,  was  the 
juice  of  the  grape,  and  was  made  in  the 
neighborhood.  An  aged  bishop  from  an- 
other congregation  made  some  observa- 
tions, and  while  speaking  marked  the 
length  of  something  upon  his  finger.  Mrs. 
R.  said  that  he  was  showing  the  size  of 
the  thorns  in  the  crown.  She  added, 
"They  are  there  yet."  I  looked  at  her  in 
much  surprise,  wondering  whether  she 
believed  in  the  preservation  of  the  actual 
thorns:  whereupon  she  added,  "They 
grow  there  still.   Did  you  never  read  it  in 
Bausman's  book  on  the  Holy  Land?  — 
Bausman,  the  Reformed  preacher."  The 
simplicity  of  the  surroundings  upon  this 
occasion  seemed  in  keeping  with  those  of 
the  original  supper,  at  which  sat  the  "car- 
penter's son"  and  the  fishermen. 

When  meeting  was  over,  as  I  did  not 
see  my  escort  to  the  public-house,  and  as 
I  had  been  told  that  I  could  stay  here,  I 
followed  those  who  went  above-stairs, 
and  received  a  bolster  made  of  a  grain- 
bag  filled  with  hay  or  straw.  I  shared  it 
with  Mrs.  Murphy.  Our  bed  was  com- 
posed of  straw  laid  upon  the  floor,  and 
covered,  or  nearly  so,  with  pieces  of  do- 
mestic carpet.  We  had  a  coverlet  to  lay 
over  us.  I  talked  with  some  of  the  other 
women  who  lay  beside  us,  and  could  not 


get  to  sleep  immediately;  but  at  last  I 
slept  so  sweetly  that  it  was  not  agreeable 
to  be  disturbed  at  four  o'clock,  when,  by 
my  reckoning,  the  sisters  began  to  rise. 
When  some  of  these  had  gone  down.  I 
should  perhaps  have  slept  again,  had  it 
not  been  for  a  continued  talking  upon  the 
men's  side  of  the  partition,  quite  audible, 
as  the  partition  only  ran  up  to  a  distance 
of  some  feet,  not  nearly  so  high  as  the 
lofty  ridge  of  the  building.  The  voices 
appeared  to  be  those  of  a  young  man  and 
one  or  two  boys,  talking  in  the  dialect.  A 
woman  near  me  laughed. 

"What  is  it?"  said  I. 

"It's  too  mean  to  tell,"  she  answered. 

I  surmise  that  the  Dunkcr  brethren  had 
gone  down  and  left  these  youths.  Al- 
though a  baby  was  crying,  I  lay  still  until 
two  girls  in  Dunker  caps  —  one  ten  years 
old,  the  other  twelve  —  came  with  a 
candle,  looking  at  us,  smiling,  and  making 
remarks,  perhaps  thinking  that  it  was 
time  for  us  to  be  up. 

I  asked  the  eldest  what  o'clock  it  was. 

She  did  not  know. 

"What  made  you  get  up,  then?" 

"I  got  up  when  the  others  did." 

Then  some  one  explained  that  there 
were  a  good  many  dishes  left  unwashed 
the  evening  before. 

I  was  surprised  to  see  such  young  per- 
sons members  of  the  meeting,  for  I  sup- 
posed that  the  Dunkers,  like  the  Menno- 
nites,  are  opposed  to  infant  baptism.  The 
former  explained  to  me,  however,  that 
they  thought  such  persons  as  these  old 
enough  to  distinguish  right  from  wrong. 
I  was  told,  too,  of  one  girl,  still  younger, 
who  had  insisted  on  wearing  the  cap.  The 
Mennonites  baptize  persons  as  young  as 
fifteen.  Both  sects  seem  to  hold  peculiar 
views  upon  original  sin. 

A  Dunker  preacher  once  said  to  me,  — 

"We  believe  that,  after  Adam,  all  were 
born  in  sin;  but,  after  Christ,  all  were 
bom  without  sin." 

And  a  Mennist  neighbor  says,  — 

"Children  have  no  sin;  the  kingdom  of 
heaven  is  of  little  children." 

I  continued  to  lie  still,  looking  at  the 
rafters  and  roof,  and  speculating  as  to 
their  being  so  clean,  and  clear  of  cobwebs, 
and  whether  they  had  been  laboriously 
swept;  and  then,  gathering  my  wardrobe 
together,  I  was  at  last  ready  to  go  down. 
As  I  went  to  a  window,  I  saw  Orion  and 
Sirius,  and  the  coming  day. 


^^bing  down  to  wash  at  the  pump,  in 
the  morning  gloaming,  while  the  land- 
scape still  lay  in  shade,  I  found  two  or 
three  lads  at  the  pump,  and  one  of  them 
pumped  for  me.  I  was  so  ignorant  of 
pump-washing  as  to  wonder  why  he 
pumped  so  small  a  stream,  and  to  suspect 
that  he  was  making  fun;  but  thus  it  seems 
proper  to  do,  to  avoid  wetting  the  sleeves. 

Here  I  met  a  pretty  young  sister,  from 
Cumberland  County,  —  fat  and  fair,  — 
whose  acquaintance  I  had  made  the  day 
before.  Her  cap  was  of  lace,  and  not  so 
plain  as  the  rest.  There  was  with  her  at 
the  pump  one  of  the  world's  people,  a 
young  girl  in  a  blue  dress. 

"Is  that  your  sister?"  I  asked. 

'Tt's  the  daughter  of  the  woman  I  live 
with,"  she  replied.  "I  have  no  sister.  I 
am  hired  with  her  mother." 

To  my  inexperienced  eye  it  was  not 
easy  to  tell  the  rich  Dunkers  from  the 
poor,  when  all  wore  so  plain  a  dress.  I 
was  afterward  much  surprised  on  dis- 
covering that  this  pretty  sister  did  not 
understand  German.  Another  from 
Cumberland  County  told  me  that  I  ought 
to  come  to  their  meeting,  which  was  near- 
ly all  English. 

After  washing,  I  went  up  into  the 
meeting-house,  where  the  lamps  were 
still  burning.  A  few  sisters  were  sitting 
here,  and  two  little  maidens  were  making 
a  baby  laugh  and  scream  by  walking  her 
back  and  forth  along  the  empty  benches. 
About  sunrise  the  bishop  had  arrived, 
and  a  number  of  brethren  ranged  them- 
selves upon  the  benches  and  began  to 
sing.  Before  long,  we,  who  had  stayed 
over-night,  had  our  breakfast,  having 
cold  meat  at  this  and  the  succeeding  meal. 
I  think  it  was  at  breakfast  that  my  pleas- 
ant friend  mentioned  that  there  was  still 
a  store  of  bread  and  pies. 

The  great  event  of  the  raoming  meet- 


20     MESSENGER    10-1-72 


ing  was  the  "making  the  preacher."  At 
my  usual  seat,  at  a  distant  window,  I  was 
so  busily  occupied  with  my  notes  that  I 
did  not  perceive  what  was  going  on  at  the 
preachers'  table,  until  I  saw  a  man  and 
woman  standing  before  the  table  with 
their  backs  to  the  rest  of  the  congregation. 
I  made  my  way  to  my  former  corner  of 
observation,  and  found  that  there  was  an- 
other brother  standing  with  them  (the 
sister  in  the  middle) ,  and  these  were  re- 
ceiving the  greetings  of  the  family.  The 
brethren  came  up,  one  by  one,  kissed  one 
of  the  men,  shook  hands  with  the  sister, 
and  kissed  the  other  man.  This  last  was 
the  newly-chosen  preacher,  the  former 
brother,  named  Z.,  being  a  preacher  who, 
by  the  consent  of  the  members  (also  giv- 
en yesterday),  was  now  advanced  one 
degree  in  the  ministry,  and  was  hence- 
forth to  have  power  to  marry  and  to  bap- 
tize. The  sister  was  his  wife.  She  is  ex- 
pected to  support  her  husband  in  the 
ministry,  and  to  be  ready  to  receive  those 
women  who,  after  baptism,  come  up  from 
the  water.  This  office  and  that  of  voting 
seem  to  be  the  only  important  ones  held 
by  women  in  this  society.  Herein  they 
differ  greatly  from  another  plain  sect,  • — 
Friends  or  Quakers,  among  whom 
women  minister,  transact  business,  etc. 

After  the  brethren  were  done,  the  sis- 
ters came  up,  shook  hands  with  Z.,  kissed 
his  wife,  and  shook  hands  with  the  new 
preacher. 

The  bishop  invited  the  sisters  to  come 
forward:  "Koomet  alle!  alle  die  will. 
Koomet  alle!" 

While  this  salutation  was  in  progress, 
L.,  who  spoke  in  English,  made  some  ex- 
planatory remarks.  He  told  us  that  he 
had  read  or  heard  of  two  men  travelling 
together,  of  whom  one  was  a  doctor  of 
divinity.  The  latter  asked  the  younger 
man  what  he  was  now  doing.  He  replied 
that  he  was  studying  divinity.  He  had 
formerly  been  studying  law,  but  on  look- 
ing around  he  saw  no  opening  in  the  law, 
so  he  was  now  studying  divinity,  which 
course  or  which  change  met  the  approval 
of  the  reverend  doctor. 

"Now,"  said  L.,  "we  do  not  approve  of 
men-made  preachers;"  a  striking  remark 
in  a  congregation  where  a  preacher  had 
just  been  elected  by  a  plurality.  But  he 
went  on  to  explain  that  he  trusted  that 
there  was  no  brother  or  sister  who  had 
voted  for  him  who  had  just  been  chosen 


for  this  arm  of  the  church  who  had  not 
prayed  God  earnestly  that  they  might 
make  such  a  choice  as  would  be  profitable 
in  the  church.  He  went  on  to  explain  that 
the  newly-chosen  preacher  was  now  re- 
ceiving from  the  congregation  an  expres- 
sion of  unity. 

There  were  various  other  exercises  this 
morning,  —  preaching,  praying,  and  sing- 
ing, —  before  the  final  adjournment.  At 
the  close  we  had  dinner.  I  made  an  esti- 
mate of  the  number  who  partook  of  this 
meal  as  about  five  hundred  and  fifty. 
One  of  the  men  guessed  a  thousand;  but 
we  are  prone  to  exaggerate  numbers 
where  our  feelings  are  interested. 

Before  we  parted,  I  had  some  conver- 
sation with  certain  brethren,  principally 
upon  the  non-resistant  doctrines  of  the 
society.  In  my  own  neighborhood,  not  a 
great  while  before,  a  Dunker  had  been 
robbed  under  peculiar  circumstances. 
Several  men  had  entered  his  house  at 
night,  and,  binding  him  and  other  mem- 
bers of  the  family,  had  forced  him  to  tell 
where  his  United  States  and  other  bonds 
were  placed,  and  had  carried  off  property 
worth  four  thousand  dollars.  The  brother 
had  gone  in  pursuit  of  them,  visiting  the 
mayor  of  our  town,  and  the  police  in 
neighboring  cities  (without  recovering  his 
property) .  I  asked  these  brethren  at  dif- 
ferent times  whether  his  course  was  in 
agreement  with  their  rules.  They  an- 
swered that  it  was  not. 


'M  the  present  occasion  I  repeated  the 
question  as  to  what  they  would  have  done 
on  the  previous  evening  if  the  disturbance 
had  risen  to  a  great  height.  One  of  the 
brethren,  in  reply,  quoted  from  the  Acts 
of  the  Apostles,  where  it  is  narrated  that 
forty  Jews  entered  into  a  conspiracy  to 
kill  Paul.  But  Paul  sent  his  nephew  to  the 


chief  captain  to  inform  him  of  the  con- 
spiracy. The  captain  then  put  Paul  under 
the  charge  of  soldiers,  to  be  brought  safe 
unto  Felix  the  governor. 

From  this  passage  the  Dunkers  feel  at 
liberty  to  appeal  to  the  police  for  their 
protection;  but  only  once:  if  protection 
be  not  then  afforded  them,  they  must  do 
without  it. 

I  further  mentioned  to  these  brethren  a 
case  which  had  been  told  to  me  some  time 
before  by  a  Dunker  preacher,  of  a  certain 
brother  who  had  been  sued  in  the  settle- 
ment of  an  estate,  and  had  received  a 
writ  from  the  sheriff.  This  writ  was  con- 
sidered by  the  Dunkers  as  a  call  from  the 
powers  that  be,  to  whom  they  are  ordered 
to  be  subservient,  and  the  brother  there- 
fore went  with  some  brethren  to  the  office 
of  a  lawyer,  who  furnished  him  with 
subpoenas  to  summon  witnesses  in  his 
defence.  But  the  Dunkers  argued  among 
themselves  that  for  him  to  take  these 
legal  papers  from  his  pocket  would  be  to 
draw  the  sword.  He  therefore  sent  word 
to  his  friends,  informally,  to  come  to  the 
office  of  a  magistrate;  and,  the  evidence 
being  in  his  favor,  he  was  released. 
"This,"  said  my  informant,  "is  the  only 
lawsuit  that  I  have  known  in  our  society 
since  I  joined  the  meeting,"  which  was,  I 
believe,  a  period  of  about  seven  years. 

In  repeating  this  narrative  to  the  breth- 
ren at  the  Love-Feast,  I  learned  that  they 
are  now  at  liberty  to  engage  in  defensive 
lawsuits.  They  have,  as  I  understood  one 
to  say,  no  creed  and  no  discipline,  al- 
though I  believe  that  a  certain  confession 
of  faith  is  required.  The  New  Testament, 
or,  as  they  say,  the  Testament,  they  claim 
to  be  their  creed  and  their  discipline. 
There  is  also  much  independence  in  the 
congregations.  But  in  some  cases  they 
have  resort  to  a  general  council,  and  here 
it  has  been  decided  that  a  Dunker  may 
defend  himself  in  a  lawsuit,  but  only 
once.  Should  an  appeal  be  taken  to  an- 
other court,  the  Dunker  can  go  no 
further.  This  reminds  me  of  Paul's  ques- 
tion to  the  Corinthians,  "Why  do  you  not 
rather  suffer  loss  than  go  to  law?"  Does 
it  not  seem  hard  to  practise  such  non- 
resistance,  to  remain  upright  and  open- 
minded,  and  at  the  same  time  to  acquire 
much  wealth? 

The  Dunkers  do  not  like  to  be  called 
by  this  name;  their  chosen  title  is 
Brethren.   D 


10-1-72    MESSENGER     " 


The  Fish 


Ihe  New  Testament  accounts  all  make  it 
clear  that  the  Lord's  Supper  is  essentially 
a  table  fellowship  in  which  covenant 
is  pledged,  renewed,  and  celebrated. 
But  a  further  consideration  must  be 
raised  concerning  the  nature  of  the 
covenant  it  celebrates.   To  whom  and 
with  whom  is  this  covenant  pledged? 
Is  Christ  one  of  the  covenanting  parties, 
or  is  he  simply  the  mediator  of  a  cove- 
nant between  God  and  man,  himself  the 
sacrifice  whose  blood  is  used  to  seal  the 
covenant  but  whose  role  ends  with  that? 

Obviously,  the  first  alternative  is  the 
correct  one;  but  some  aspects  of  the 
upper-room  experience  tend  to  point 
toward  the  second.   By  virtue  of  its  place 
in  the  sequence  of  events,  the  upper  room 
is  oriented  strongly  (almost  exclusively) 
toward  Christ's  crucifixion,  the  sealing  of 
the  covenant.  V/ith  this,  it  is  very  nearly 
implied  that,  in  Christ's  death,  the  cov- 
enant is  complete  and  that  it  is  largely 
incidental  whether  he  were  resurrected  or 
not. 

Certainly,  such  implication  lies  far 
from  the  New  Testament  intention.   This 
covenant  creates  the  body  of  Clirist  and 
not  simply  the  people  of  God.   Christ  is 
present  as  the  living  Lord  and  active 
leader  of  his  church.  The  new  covenant 
in  Christ  wants  and  requires  the  resurrec- 
tion which  was  not  needed  in  earlier 
covenants. 

The  very  nature  of  the  gospel,  then, 
would  suggest  that  a  resurrection  em- 
phasis needs  to  be  included  if  the  Lord's 
Supper  is  to  speak  the  full  truth  about 
its  covenant;  yet  (although  understand- 
ably so)  the  upper  room  hints  about  the 
resurrection  only  very  obliquely  if  at  all. 
There  is  evidence  that  the  early  Chris- 
tians sensed  the  difficulty;  and  that  is 
why,  in  some  ways,  post-Easter  celebra- 
tions of  the  Supper  give  it  fuller  and 
more  accurate  expression  than  does  the 
upper  room  itself. 

How  the  resurrection  theme  comes  to 
be  incorporated  into  the  Supper  forms  a 
very  interesting  study.   Think  back  and 
you  will  realize  that,  although  the  gospels 
give  us  a  very  limited  amount  of  material 
regarding  the  post-resurrection  appear- 
ances of  Christ,  mealtime  occasions 


figure  very  prominently.    Matthew  re- 
lates a  bare  minimum  of  post-resurrec- 
tion stories.    Mark  gives  us  next  to 
nothing  —  although,  depending  upon 
which  manuscript  of  Mark  one  follows 
and  how  much  of  the  damaged  ending 
one  accepts,  there  is  a  reference  to  the 
risen  Christ  appearing  to  his  disciples  at 
mealtime  (Mark  6: 14).  Luke  has  Jesus 
breaking  bread  with  the  two  disciples  on 
the  road  to  Emmaus  and  then  joining 
the  gathered  disciples  at  mealtime  and 
eating  fish  with  them. 

John  presents  the  risen  Lord  appearing 
to  the  fishermen-disciples  on  the  sea- 
shore, preparing  and  serving  them  break- 
fast. "Jesus  now  came  up,  took  the  bread, 
and  gave  it  to  them,  and  fish  in  the  same 
way"  (John  21:13).    And  if  the  feeding 
of  the  five  thousand  is  taken  as  a  picture 
of  the  Lord's  Supper  (which  John  at 
least  most  surely  intends)  and  if,  as 
many  scholars  believe,  it  is  to  be  under- 
stood as  a  type  or  back-reading  of  a 
resurrection  appearance,  then  here  is 
another  meal  of  the  risen  Jesus  with  his 
followers  in  which  the  menu  is  loaves 
and  fishes. 

Finally,  in  Acts  10:40-41,  Peter  says: 
"God  raised  him  to  life  on  the  third  day, 
and  allowed  him  to  appear,  not  to  the 
whole  people,  but  to  witnesses  whom 
God  had  chosen  in  advance  —  to  us,  ii7io 
ate  and  drank  witli  liim  after  he  rose  from 
the  dead." 


No 


Sow  all  of  this  emphasis  on  post- 
resurrection  meals  (of  bread  and  fish) 
cannot  be  sheer  coincidence.  What  the 
writers  seem  to  be  feeling  toward  is  a 
Lord's  Supper  (better,  a  continuation  of 
the  Lord's  Supper)  with  a  focus  upon  the 
celebration  of  the  resurrection.  The  idea 
gains  plausibility  when  we  discover  that, 
with  impressive  consistency,  the  early 
Christian  artistic  depictions  of  the  upper 
room  and  subsequent  occasions  of  the 
Lord's  Supper  give  prominence  to  a  table 
setting  of  loaves  and  fish.  The  capstone 
comes,  then,  with  the  realization  that  a 
fish  was  the  symbol  of  Jesus  Christ  in  the 
usage  of  the  early  church. 

The  customary  explanation  of  that  fish 


by  Vernard  Eller 


22     MESSENGER    10-1-72 


3n  the  Lord's  Table 


symbol  is  that  the  letters  of  the  Greek 
word  "fish"  form  an  anagram  of  the 
Greek  words  "Jesus  Christ  God's  Son 
Savior."  But  this  explanation  is  too 
sophisticated  to  account  for  the  symbol's 
rising  to  dominance  in  a  folk  culture; 
such  clever  devices  are  inventions  after 
the  fact.   Rather,  a  growing  number  of 
scholars  understand  the  evidence  to  indi- 
cate that  fish  was  the  main  dish  in  the 
Lord's  Supper  of  the  early  church. 

In  the  course  of  time,  then,  this  fish 
which  graced  the  Lord's  table  became  the 
symbol  of  the  Lord  himself.  And  notice 
that  this  symbol  —  unlike  the  cross, 
which  points  back  to  an  event  of  the  past 
—  speaks  specifically  of  the  one  who  is 
present  with  his  people  as  they  gather  to 
commune  with  him  and  celebrate  the 
covenant  which  binds  them  into  a  living 
relationship  with  him.  The  fish  is  the 
symbol  of  the  resurrected,  living,  present 
Christ. 

In  the  early  church  the  Lord's  Supper 
did  not  take  the  form,  as  it  so  largely  does 
with  us,  of  a  commemorative  funeral  for 
Jesus.  Of  course,  we  do  not  want  to  for- 
get that  the  covenant  we  celebrate  was 
sealed  i?i  his  blood  and  that  that  blood 
represents  a  pouring  out  of  himself  unto 
death;  but  the  Supper  has  built-in  features 
to  prevent  that  sort  of  forgetfulness. 

I  do  not  know  how  many  Christians 
will  choose  to  use  fish  in  the  Lord's  Sup- 
per. It  can  be  done  in  several  ways  — 
either  by  serving  fish  dishes  or  by  using 
the  motif  in  table  decorations.  But  in 
whatever  way  it  is  done  (and  always  with 
appropriate  explanation  and  interpreta- 
tion, of  course) ,  the  presence  of  the  fish 
can  help  restore  to  the  Supper  the  note  of 
joy  it  so  desperately  needs.  And,  note 
well,  this  does  not  represent  "celebration" 
injected  simply  for  the  sake  of  celebra- 
tion. The  fish  knows  what  is  the  object 
and  ground  of  its  celebration:  nothing 
less  than  festive  fellowship  with  the 
Resurrected  One  who  gives  us  the  victory 
over  death,  sin,  and  the  world.    Q 


From  Vemard  Filer's  new  book.  In  Place  of 
Sacraments:  A  Study  of  Baptism  and  the  Lord's 
Supper.    Copyright  (g)  1972  by  W'm.  B.  Eerdmans 
Publishing  Company,  Grand  Rapids,  Mich.    Used 
by  permission. 


10-1-72  MESSENGER     23 


tuirmngj  p(n)mt'. 


Deaths 

Charles  E.  Barnhart.  Greencastlc.  Pa.,  on 
March   2.    1972.   aged   46 

Henrv    Baughman.    Hopewell,    Pa.,   on    Jan 

28,  1972.  aged   68 

Jane  Cunard  Boor,  E\erett,  Pa.,  on   Nov.  8 

1971,  aged   49 

Esther   Bordner,    Cleona,    Pa.,    on    April   20 

1972,  aged   70 

Frankie  Bowser.  Glenford.  Ohio,  in  Febrii 
ary    1972,   aged  71 

Harold  Bowser,  Glenford.  Ohio,  on  Dec.  31 

1971,  aged  72 

Jack  Briggs,  Flora,  Ind.,  on  April  22,  1972 
aged   58 

Cleo   Burkett,   Hopewell.   Pa.,   on   iMarch    8 

1972,  aged  58 

Bessie  Butler,  Bridgewatcr,  V'a.,  on  Feb.  21 
1972.    aged   84 

William  Clegg,  Santa  Ana,  Calif.,  church 
on  Dec.  5.  1971,  aged  65 

Carl  Craun,  Bridgewater,  Va.,  on  Feb.  2 
1972.  aged  54 

Clarence  H.  Detwiler,  Woodbury,  Pa.,  on 
Dec.  31,   1971,  aged  80 

G.  Paul  Dining.  Martinsburg,  Pa.,  on  March 
1,   1972,  aged  71 

Chancy  Dove,  .Annxille.  Pa.,  on  March  2, 
1972,  aged   76 

Elmer  E.  Eberlv,  Litilz,  Pa.,  on  -April  4. 
1972,   aged   77 

Florence  E.  Ciarner.  New  Windsor,  Md.,  on 
Jan.  29.  1972.  aged  99 

Leonard  T.  Hawkings.  CarrolUon,  Mo.,  on 
Feb.  29,  1972,  aged  84 

Roe  Helser,  Ihornxillc,  Ohio,  on  May  21, 
1971,  aged  67 

Mabel  Stutsman  Hoffman.  Muscatine,  Iowa, 
on  .Sept.   22.   1971,  aged  81 

Elam    B.    Hollinger,   Lititz,    Pa.,   on   Oct.    4, 

1971,  aged  73 

Helen  Howard,  Santa  Ana,  Calif.,  church, 
on  Dec.  4.  1971.  aged  57 

Jesse  Jolliff,  .Arlington,  Ohio,  on  March  7, 
1972 

Effie    .Ada    Jurell,    Litilz.    Pa.,    on    Feb.    10, 

1972,  aged  72 

Owen  Koehler,  Thornxille,  Ohio,  on  Jan. 
30,   1972,  aged  66 

Effic    Lo\e,    Somerset,    Ohio,    on    June    23, 

1971,  aged    93 

John    L.    Miller,    La   Venie,   Calif.,  on   Feb. 

29,  1972,  aged  98 

W'illiam  Miller,  New  Oxfoid,  Pa.,  on  March 
21,    1972,    aged    18 

Cle%eland  Minnix,  Boone  Mill,  Va.,  on 
March   29,    1972,   aged    90 

Charlie  R.  Moomaw,  La  Verne,  Calif.,  on 
April    1,    1971,    aged    99 

Cora  Myer,  Flora,  Ind.,  on  Feb.  2,  1972. 
aged  85 

Charles  N.  Morris,  Bridgewater,  Va. ,  on 
Dec.  5,  1971 

Wray    T.    Paslev,    Wirtz.    Va..    on    March    6, 

1972,  aged  73 

\\'aller  Paul,  Polo,  111.,  on  Oct.  7,  1971. 
aged  77 

Bessie  Randolph,  Mt.  Solon,  Va..  on  Jan. 
19.   1972.  aged   76 

John  W.  Raney,  Lowpoint,  III.,  on  March 
28,    1971.    aged   83 

Ora  E.  Rarick,  New  Palestine,  Ind.,  on 
March   3.   1972,   aged   89 

Vernon  V.  Reppcrt.  Stanley,  Wis.,  on  Auff. 
23,  1971,  aged  76 

Cora    Reighard,    Martinsburg.    Pa.,    on    Ian 

30,  1972,  aged  79 

Minnie  Belle  Roades,  Santa  .Ana,  Calif., 
church,   on  Oct.    13,    1971 

Glen    B.    Roberts,    Ashland.    Ohio,    on    Nov. 

27,  1971,  aged  65 

Pearl  Ross,  Flora,  Ind..  on  Feb.  8.  1972 
aged  80 

Otis    L.    Rvman.    Woodstock,    Va.,    on    Au"'. 

28,  1971,    aged    80 

Paul  Sanford,  Santa  Ana,  Calif.,  church,  on 
Dec.  4.   1971 

Wayne  Seal,  Woodstock,  Va.,  on  .Sept  25, 
1972,  aged  25 

Elam  M.  Sensenich,  Lititz,  Pa.,  on  Dec.  9, 
1971,  aged  74 


David   S.   Shcnk,   Manheim,  Pa.,  on  Dec.  7, 

1971,  aged    80 

Frank  Shook,  Polo,  111.,  on  Oct.  10,  1971, 
aged  74 

Edna  Simpson,  Bridgewater,  Va.,  on  March 
4,   1972 

Ruth  Sissel.  Santa  Ana,  Calif.,  church,  on 
Feb.  27,   1972,  aged  72 

Iva  Snider,  Somerset,  Ohio,  on  March  1, 
1971 

Martha  Snifler,  Zanes\ille,  Ohio,  on  March 
23,    1972,    aged    79 

Chester  Stout.  Santa  Ana.  Calif.,  church, 
on   Feb.   28,    1972 

Mchin  Teeter,  Santa  .Ana,  Calif.,  church, 
on  June  25,  1971,  aged  76 

Edith  Traverse.  Polo,  111.,  on  April  3.  1972. 
aged  51 

Blanclte  W'cimer.  Urbana.  Ohio,  on  Jan.   19. 

1972.  aged  84 

Esther  Ci.  Wineland.  Martinsburg.  Pa.,  on 
Jan.    25.   1972.  aged  93 

Esther  C.  Wingert.  St.  Thomas.  Pa.,  on 
April  1.  1972.  aged  75 

Pastoral   placements 

Paul  M.  Basehore.  from  Cleveland.  First, 
Northern  Ohio,  to  Jenners\  ille,  Atlantic 
Northeast 

Floyd  P.  Brcneman.  from  Muncie.  South/ 
Central  Indiana,  to  Upper  Fall  Creek,  South/ 
Central    Intiiana 

Farrell  .A.  Caillcr.  from  Bethel.  Neb..  West- 
ern Plains,  to  Cabool/Mt.  Grove.  Southern 
Missouri   and  -Arkansas 

Warien  Eshbach.  from  Baltimore.  Friend- 
ship, Mid-.Atlantic.  to  chaplaincy  of  Clross 
Kevs   Home.  Southern    Pennsyhania 

Syh  lis  Flora,  from  secular  position  to  Cier- 
mantown    Brick.  Virlina 

W'illard  L.  Grant,  from  Ross\ille.  Soiitliern 
Indiana,    to  VVoo(lgro\'e/Christian.    Michigan 

John  B.  (irimley.  from  Paoli,  Iinmanuel. 
Atlantic  -Northeast,  to  Brookville.  Southern 
Ohio 

Ciecil  Hess,  from  secular  position  to  1-Inion- 
town.  Weslcrn  Pcnns\l\ania 

I-uon  Hironimus.  from  Hyndman.  Western 
Penns\  l\  ania.  to  Fairchance/Fain  iew.  Western 
Pcnns\  Kania 

Cieorge  Jeffrey,  from  Bassett.  Virlina.  to 
Hopewell.    \'irlina 

C-lvdc  R.  Lehman,  from  Red  Hill,  X'irlina,  to 
Donnels  Creek,  Southern   Ohio 

Wihncr  .A.  Lehman,  from  Wiley,  AVestern 
Plains,    to    Nocona,    Southern    Plains 

Wedding   anniversaries 

Mr.  and  Mrs.  Martin  -Abrahamson,  St.  John, 
N.l)..  50 

Mr.  and  Mrs.  Alfred  Ailing.  Cabool,  Mo..  50 

Mr.  and  Mrs.  .Aryland  Baker.  Santa  Ana. 
Calif.,  church.  50 

Mr.  and  Mrs.  -Amsev  Bollinger.  Wa\erlv. 
Ohio.  50 

Mr.  and  Mrs.  Ted  Cooney.  Santa  -Ana.  Calif., 
chinch.  50 

Mr.    and    Mrs.    O.    D.    Eller.    Salem.   Va..    50 

Mr.  and  Mrs.  Paul  Lucabaugh.  Hano\cr. 
Pa..    50 

Mr.  and  Mrs.  John  Metzler  Sr..  Friiitland, 
Idaho.  50 

Mr.  and  Mrs.  William  F.  Ochs.  Davton. 
Ohio,  50 

Mrs.  and  Mrs  F.  C.  Rohrer.  Sebring.  Fla..  50 

Mr.  and  Mrs.  Clarence  Stout.  Hagerstown. 
Ind..  50 

Mr.  and  Mrs.  Horace  \Valker.  Hano\er.  Pa.. 
50 

Mr.  and  Mrs.  Allen  Weldy,  Elkhart.  Ind.,  50 

Mr.  and  Mrs.  Elmer  Swank.  West  Milton. 
Ohio,    52 

Mr.  and  Mrs.  Harley  F.  Hoo\er.  .Albany, 
Ohio,  55 

Mr.  and  Mrs.  Harlan  Smith,  North  Man- 
chester, Ind.,  55 

Mr.  and  Mrs,  Mar\in  Sink.  Rockv  Mount. 
Va-.  60 

Mr.  antl  Mrs.  Roscoe  Inman,  Greenville. 
Ohio.   61 


Bi, 


ilack  and  white  are  moving  inexorably 
apart.  The  gap  is  widening.  Racism  is 
too  much  a  part  of  our  culture  to  change 
in  time. 

That  was  what  I  had  read  and  what  I 
believed  at  the  time  that  I  was  appointed, 
by  the  governor  of  Idaho,  to  the  State 
Human  Rights  Commission  in  1970.  It 
was  an  honor,  but  really,  what  could  one 
person  do,  or  several  persons  on  a  com- 
mission? 

But  a  Supreme  Court  decision  in  early 
1970  changed  the  picture  drastically. 
Not  only  do  I  now  have  hope  that 
changes  can  be  made  in  time,  but  I  am 
participating  in  the  changes.  It  is  an 
exciting  experience. 

The  historic  decision  by  the  Supreme 
Court  was  called  Griggs  vs.  Duke  Power. 
It  was  a  case  in  which  a  black  man  had 
been  working  for  many  years  in  a  manu- 
facturing plant,  only  to  see  white  people 
with  no  more  seniority  than  he  moving 
into  better  jobs  with  better  pay.  The  suit 
was  handled  by  two  young  men  from  the 
US  Justice  Department,  acting  under  the 
Equal  Employment  Opportunity  Com- 
mission. 

In  examining  the  employment  records 
of  the  company,  it  became  evident  that 
no  matter  how  long  the  black  man 
worked,  he  would  never  be  allowed  into 
certain  jobs  because  there  was  a  require- 
ment that  workers  had  to  have  high 
school  diplomas.  And  very  few  blacks 
had  diplomas.  Yet  the  black  man  was 
capable  of  doing  the  same  work  as  the 
white  man. 

The  Supreme  Court  ruled  that  there 
could  be  no  artificial  test  or  requirement 
such  as  the  high  school  diploma.  The 
only  valid  test  for  hiring  was  whether  or 
not  a  person  could  do  the  job. 

"But,"  the  employer  says,  "I  am  not 
discriminating  against  Chicanos.  I  give 
that  test  to  every  single  person  who  ap- 
plies, not  just  Chicanos." 

The  Supreme  Court  ruled  that  if  the  re- 
sult of  the  use  of  a  test  is  to  eliminate  a 
minority,  then  it  may  not  be  used,  regard- 
less of  the  reasons  it  is  given,  regardless 
of  the  good  intentions  of  the  employer. 
Because  more  blacks,  Chicanos,  and 
Indians  fail  to  finish  high  school,  it  fol- 
lows that  few  of  those  minorities  could  be 
hired  under  a  high  school  diploma  re- 
quirement or  an  intellectual  test.  From 
our  experience  on  the  commission,  it 


24     MESSENGER    10-1-72 


The  New  Face  of  Human  Rights 


would  appear  that  the  high  school 
diploma  guarantees  no  automatic  abilities. 

In  some  places,  a  number  of  minor  ar- 
rests would  disqualify  a  person  for  a  job. 
The  court  ruled  that  an  employer  may 
not  "import"  community  prejudice  into 
his  hiring  practices.   If  in  that  commu- 
nity more  blacks  are  arrested  for  minor 
offenses  than  are  whites,  then  it  would  be 
discrimination  to  refuse  to  hire  a  black 
solely  on  his  record  of  minor  arrests. 
( Felonies  are  another  matter. )   Nor  is  it 
permissible  to  say  that  the  community 
obviously  condones  refusal  to  hire  minor- 
ities as  evidenced  by  the  fact  that  other 
businesses  would  not  hire  them. 

It  would  seem  that  an  unequal  burden 
is  put  upon  the  employer  to  see  that  dis- 
crimination does  not  take  place.  Yet  the 
point  at  which  a  man  is  given  a  job  or 
refused  a  job  is  the  point  at  which  the 
survival  of  himself  and  his  family  is 
determined. 

Another  very  important  step  was  taken 
when  the  Supreme  Court  allowed  a  per- 
son to  bring  suit  against  an  employer  as 
one  of  a  "class"  of  people  wronged.  In 
that  way,  each  single  person  would  not 
have  to  bring  suit,  but  the  case  would 
serve  for  all  involved  in  that  situation. 
For  instance,  as  a  result  of  the  Griggs  vs. 
Duke  Power  decision,  all  the  blacks  in 
that  factory  who  had  been  refused  ad- 
vancement because  of  lack  of  a  high 
school  diploma  were  given  the  opportu- 
nity to  advance  on  the  basis  of  their  abil- 
ity to  do  the  job. 

"But,"  someone  says,  "if  I  hire  blacks 
(or  women,  or  long-haired  boys,  or 
Indians,  or  Chicanos,  or  women  with 
preschool  children)  they  won't  be  able  to 
do  the  job  (or  my  customers  will  stop 
coming)  and  I'll  lose  money." 

The  Supreme  Court  said  that  the  em- 
ployer must  be  able  to  show  "business 
necessity."  In  other  words,  he  must 
show  that  he  will  not  be  able  to  continue 
in  business  because  he  has  hired  a  par- 
ticular person. 

Federal  laws  now  compel  any  company 
or  institutiorf  using  federal  funds  to 


comply  with  equal  employment  laws.   As 
a  result  some  people  are  decrying  so- 
called  "reverse  discrimination."  forcing 
nonminorities  to  go  without  employment 
in  order  to  hire  minorities.  The  one  who 
is  the  victim  of  discrimination  should  not 
continue  to  pay  to  overcome  discrimina- 
tion. But  Chief  Justice  Burger  said  non- 
sense to  discrimination  in  reverse:  "In 
order  to  rectify  past  injustices,  we  (the 
courts)  must  reach  out  to  these  people." 
Companies  are  now  required  to  show 
their  "affirmative  action  plans"  by  which 
they  are  actively  working  to  bring  in 
women,  blacks,  Chicanos,  or  Indians  in 
proportion  to  their  number  in  the  com- 
mimity. 


T. 


Ihe  case  handled  by  the  Idaho  Human 
Rights  Commission  was  that  of  a  pizza 
house  which  refused  to  hire  women,  say- 
ing that  women  were  not  strong  enough 
to  lift  beer  kegs.  The  Supreme  Court  de- 
cision was  applied  directly  in  that  case, 
asking  the  employer  to  show  that  his 
business  would  suffer  financial  loss.   It  is 
admitted  that  some  women  could  not 
handle  heavy  kegs,  but  it  must  also  be 
said  that  some  men  could  not  handle 
heavy  kegs.   The  employer  is  free  to 
refuse  to  hire  anyone  who  cannot  do 
the  job,  but  he  may  not  refuse  solely  be- 
cause of  the  sex  of  the  applicant,  or  any 
other  artificial  requirement. 

It  has  become  obvious  that  at  least  in 
Idaho  there  was  a  great  need  for  a  group 
that  would  help  persons  who  felt  they 
had  been  discriminated  against.  It  is 
often  the  poor  or  minorities  who  need 
help,  but  they  are  also  historically  the 
ones  least  likely  to  know  how  to  find  help. 

It  is  interesting  to  note  that  over  fifty 
percent  of  the  cases  have  been  on  sex 
discrimination.  One  young  man  working 
in  a  food  processing  plant  was  fired  be- 
cause of  his  long  hair.  He  offered  to  wear 
a  hair  net  as  the  women  with  long  hair 
did,  but  the  employer  refused.  The  deci- 
sion handed  down  from  the  attorney 
general's  office  through  the  Human 
Rights  Commission  required  that  the  man 


be  reinstated  as  long  as  he  agreed  to  wear 
a  hair  net.   Otherwise  the  employer  was 
discriminating  on  the  basis  of  sex. 

Several  companies  pay  women  for 
coffee  breaks  but  do  not  pay  men,  or  they 
pay  women  more  than  men  for  overtime. 
Some  bars  refuse  to  serve  persons  who 
do  not  speak  English.  How  quickly  we 
forget  that  "freedom  of  speech"  does  not 
mean  freedom  to  speak  only  English. 

One  case  which  points  up  the  double 
standard  in  American  culture  was 
brought  by  a  woman  who  had  been  a 
cook  at  a  lumber  camp.  She  and  two 
other  young  women  were  dismissed  for 
sleeping  with  the  men  of  the  camp.  She 
brought  the  case  to  the  commission,  say- 
ing that  she  had  not  been  a  part  of  the 
alleged  actions.   But  her  real  anger  came 
from  the  fact  that  the  women  had  been 
dismissed,  but  the  men  had  not! 

Before  going  onto  the  commission,  I 
had  visions  of  cranks  demanding  their 
rights  and  the  commission  being  trapped 
into  defending  them.  That  is  not  at  all 
the  case.  One  third  of  the  cases  were 
dismissed  because  we  found  no  reason  to 
believe  discrimination  had  taken  place. 
All  but  two  cases  were  conciliated  without 
having  to  resort  to  court.  It  is  not  as 
difficult  as  I  had  feared  to  differentiate 
between  the  cranks  and  those  with  a 
valid  case. 

The  face  of  discrimination  has  changed 
dramatically  as  a  result  of  the  Supreme 
Court's  decision  in  the  Griggs  vs.  Duke 
Power  case.   With  the  backing  of  that 
body,  discrimination  may  be  routed.    □ 


by  Dorris  Blough 


101.72   MESSENGER     25 


Dlt  f  [r(Q)[rin]  hmirm'i 


I 


millions  of  faces  —  & 


"If  we  could  but  read  it,  every  human  be- 
ing carries  his  hfe  in  his  face.  .  .  .  On  our 
features  the  fine  chisels  of  thought  and 
emotion  are  eternally  at  work."  Thus 
Alexander  Smith  reminds  us  that  each 
one  of  us  is  a  sculptor;  our  material  is 
our  own  flesh  and  blood  and  bones.  A 
countenance  molded  by  amiable  feelings 
acquires  a  beauty  all  its  own  because 
such  feelings  stamp  their  mark  indelibly 
upon  it.  Pride,  jealousy,  envy,  hatred, 
contempt,  and  fear  etch  their  tell-tale 
lines  upon  the  face.  In  the  Shakespearean 
play,  Hamlet  says,  "God  has  given  you 
one  face,  and  you  make  yourself  an- 
other." Or,  "a  man  of  fifty  is  responsible 
for  his  face." 

In  the  phrase  "children's  faces  looking 
up,  holding  wonder  like  a  cup"  Sara 
Teasdale  captured  the  imagery  of  inno- 
cence and  awe.  We  envision  the  open- 
ness, the  simplicity,  and  the  trust  so 
characteristic  of  a  small  child.  The 
words,  "when  grace  is  joined  with 
wrinkles  it  is  adorable  for  there  is  an 
unspeakable  dawn  in  happy  old  age," 
prompt  us  to  recall  the  beauty  in  the  faces 
of  older  persons  we  know  and  love.  Dan- 
iel Webster  once  remarked,  "In  this  sea 
of  upturned  faces  there  is  something 
which  excites  me  strangely."  This  stimu- 
lation, this  excitement,  this  responsive- 
ness in  the  faces  of  his  audiences  pro- 
duced a  great  orator. 


The  sad,  frightened  face  of  a  child  who 
is  lost  gives  way  to  one  of  radiance  and 
relief  when  he  sees  his  mother's  face 
again.  One  cannot  forget  the  exhilarat- 
ing and  delightful  experience  of  seeing  a 
familiar  but  unexpected  face  in  a  crowd 
of  strangers.  It  is  by  the  face  that  one 
person  is  known  and  distinguished  from 
another,  yet  there  are  so  few  parts  com- 
posing it  and  in  a  space  so  small. 

TTie  language  of  the  face  is  understood 
by  all  peoples.  The  smile,  an  expression 
of  friendship,  is  returned  by  those  living 
in  Africa.  A  look  of  bewilderment  brings 
unsolicited  help  in  locating  a  hotel  in 
Norway.  The  puzzled  expression  when 
languages  differ  brings  an  interpreter  in 
Caracas.  As  the  language  of  the  face  is 
universal  so  is  it  very  comprehensive.  It 
is  not  only  the  index,  but  also  the  short- 
hand, of  the  mind.  It  crowds  a  great  deal 
in  a  little  room  for  a  man  may  look  a 
sentence  while  speaking  a  word. 

The  human  face  is  the  masterpiece  of 
God.  There  is  something  in  a  face,  an 
air,  a  peculiar  grace  which  is  most  dif- 
ficult for  even  the  best  of  painters  to 
capture.  The  wonder  of  it  all  is  how 
among  so  many  millions  of  faces  there 
should  be  none  that  are  alike! 


by  Glee  Yode^ 


no  two  alike! 


So  it  is  with  little  "apple  people." 
Everyone  falls  in  love  with  Apple  Grand- 
ma and  Grandpa.  They  have  an  air  of 
having  grown  old  gracefully,  wrinkles 
and  all. 


The  largest  solid  apple  you  can  find 
will  be  none  too  big  for  the  head,  for  the 
apple  will  shrink  a  great  deal  in  drying. 
Pare  the  apple  and  carve  the  features, 
being  careful  to  have  the  nose  protrude 
the  farthest  and  making  quite  deep  eye 
sockets.  Make  a  few  faint  wrinkles  with 
your  fingernail.  The  rest  of  the  wrinkles 
will  take  care  of  themselves. 

Now  hang  it  up  to  dry  for  about  four 
or  five  weeks.  If  dried  properly,  it  will 
last  for  years.  When  it  is  dry,  color  the 
cheeks  and  lips  lightly  with  a  bit  of  rouge. 
A  light  coat  of  shellac  will  preserve  the 


features  and  enable  bits  of  cotton,  nylon 
hair,  or  yarn  to  be  glued  on.  Use  pins  or 
beads  or  dried  beans  for  the  eyes.  Rice 
may  be  inserted  for  teeth. 

Fashion  bodies  from  clothes  hangers, 
bending  into  a  framework  with  arms  and 
legs.  Design  and  make  clothing  for  the 
miniature  people.  Grandma's  dress  may 
be  made  from  a  scrap  of  black  satin  or 
taffeta.  Use  a  piece  of  old  felt  for  her 
bonnet.  Accessories,  a  ribbon,  a  touch  of 
lace  will  give  Grandma  a  sophisticated 
air. 

Some  of  you  may  not  see  Grandma  or 
Grandpa  in  the  facial  features  or  ex- 
pression of  your  dried  apple.  You  may 
see  an  old  salt  of  the  sea,  a  lass  with  a 
roving  eye,  some  gossipy  old  busybodies. 
Dress  your  "applehead"  to  look  like  the 
person  you  see  in  the  face.  You  may  find 
that  your  apple  people  seem  to  come  to 
life  as  you  become  acquainted  with  them. 


10-1-72  MESSENGER     27 


■ffaDDTTD  [fswosm^i 


A  Plea  to  Redeem  the  Times 


Courtroom  drama  is  one  of  our  most 
durable  forms  for  displaying  dramatic 
tension  and  probing  human  motivation. 
TV  courtroom  shows,  however,  have 
taught  us  that  the  screen  cannot  limit  it- 
self just  to  the  courtroom  without  depict- 
ing the  larger  context  from  which 
emerges  judicial  decision-making. 

Gregory  Peck's  film  production  of 
Daniel  Berrigan's  play  "The  Trial  of  the 
Catonsville  Nine"  utilizes  this  insight  — 
resulting  in  an  excellent  filmic  treatment 
of  what  could  have  been  bare  words.   To 
be  sure,  the  words  have  a  potency  of  their 
own,  and  director  Gordon  Davidson  does 
not  lose  sight  of  the  verbal  truths  these 
nine  defendants,  their  judge,  and  the  con- 
testing attorneys  offer.  The  integrity  and 
authority  of  having  Mr.  Peck  as  producer 
are  also  significant  in  establishing  the  po- 
tency of  this  film. 

Dan  Berrigan's  play  derived  its  power 


from  his  almost  exclusive  use  of  the  trial 
record.   The  interplay  between  articulate, 
morally  outraged  defendants  and  a  judge 
who  shared  their  convictions  but  was 
even  more  committed  to  the  letter  of  the 
law  evoked  meaningful  dramatic  conflict. 

In  the  film  strong  performances  across 
the  board  maintain  this  integrity  of  con- 
flict.   At  only  one  point  is  the  scale  un- 
necessarily tilted  in  the  direction  of 
propaganda:  when  near  the  end  the  de- 
fendants ask  the  judge  if  he  would  try 
the  President,  and  the  judge  equivocates: 
If  the  President  has  not  obeyed  the  law, 
there  is  very  little  that  can  be  done." 

■"Trial"  begins  with  cinema  verite  style, 
black-and-white  shots  of  the  October 
1968  burning  of  the  Catonsville  draft 
files.   This  scene  is  returned  to  infre- 
quently throughout  the  film  as  the  de- 
fendants talk  about  the  meaning  of  their 
actions.    Also,  footage  from  the  horrors 


"The  violence  stops  here,  the  death  stops  here,  tlie  war  stops  here.    Redeem  the  times!" 


of  Vietnam  is  interspersed.  But  it  is  to 
Davidson's  credit  that  this  is  done  only 
briefly  and  principally  near  the  beginning. 

The  trial  itself  is  highly  stylized  with 
the  defendants  and  attorneys  building 
their  speeches  upon  one  another  with  lit- 
tle regard  for  realistic  court  procedure. 
Interspersed  are  stage  comments  by  Dan 
Berrigan  (Ed  Flanders)  directly  to  the 
audience  (a  directorial  aflfectation  I  could 
have  done  without )  and  two  added 
scenes  of  the  defendants  and  their  lawyer 
talking  over  strategy'  while  eating  lunch. 
Because  of  the  poetic  way  Dan  Berrigan 
has  arranged  the  testimony  this  styliza- 
tion  works  beautifully. 

But,  of  course,  the  most  important  ele- 
ment is  the  content  of  what  is  said.   First, 
we  hear  of  the  background  of  these  (ex- 
tra) ordinary  people  driven  by  moral 
outrage  over  governmental  indiff'erence  to 
policies  that  destroy  human  meaning  into 
breaking  the  law:  Tom  and  Marjorie 
Melville  and  George  Mische,  whose  work 
in  South  and  Latin  America  opened  their 
eyes;  Thomas  Lewis,  who  became  in- 
volved while  photographing  a  civil  rights 
protest:  the  Catholic  social  ethics  which 
shaped  a  Mary  Moylan,  a  Phil  Berrigan, 
a  Dan  Berrigan. 

Despite  the  judge's  contention,  the 
war  in  Vietnam  is  very  much  on  trial 
here.    Dan  Berrigan's  words  are  the  crux 
of  this  film  —  indeed  the  crux  of  human, 
moral,  Christian  understanding  of  where 
we  are  as  a  society:  "We  have  chosen  to 
say  with  the  gift  of  liberty,  if  necessary 
with  our  lives:  the  violence  stops  here, 
the  death  stops  here,  the  suppression  of 
the  truth  stops  here,  the  war  stops  here. 
Redeem  the  times!" 

There  is  no  more  explicitly  Christian 
movie  I  can  think  of  than  'The  Trial  of 
the  Catonsville  Nine." 

Of  more  than  passing  interest  is  this 
film's  PG  rating:  there  is  no  harsh  lan- 
guage, no  sex  or  nudity:  therefore,  the 
"may  contain  material  unsuitable  for  pre- 
teen-agers"  can  only  refer  to  the  horror  of 
the  actual  scenes  from  Vietnam. 

What  wry  and  poignant  commentary: 
on  movie  ratings,  on  this  war,  on  our- 
selves. • —  Dave  Pomeroy 


28      MESSENGER     10-1-72 


LETTERS  /  from  1 

any  killing  and  atrocities  by  US  armed 
forces,  yet  nowhere  in  the  editorial  policy 
of  Messenger  do  we  find  condemnation  of 
the  Communist  North  Vietnamese  for  their 
killing  and  much  more  atrocities,  or  of  the 
Communist  Russians  who  enslaved  the  free- 
dom-loving peoples  on  their  borders.  .  .  . 
Although  I  have  seen  this  traitorous  trend 
growing,  I  never  thought  that  the  moderator- 
elect  of  the  Brethren  Church  and  more  than 
300  of  its  ministers  and  members  would 
betray  two  of  the  cardinal  principles  of 
Christianity  (nonviolence  and  obedience  to 
law)  by  lining  up  on  the  side  of  criminals 
and  conspirators  (the  infamous  Harrisburg 
8,  one  of  whom  is  already  serving  a  prison 
term  for  the  destruction  of  US  government 
property),  and  that  Messenger  would  glor- 
ify treason! 

Joseph  D.  Saylor 
Royersford,   Pa. 

PART  OF  THE   POWER 

I  just  finished  reading  Carroll  Petry's  ar- 
ticle in  the  July  issue.  I  would  like  to  see 
more  of  that  style  of  article. 

Of  course  what  our  denomination  and 
what  this  world  needs  is  more  men  such 
as  Carroll  Petty.  I  have  met  Kaydo  and 
have  great  respect  for  him.  I  sense  a  broth- 
erhood with  him  that  is  part  of  the  power 
of  the  Holy  Spirit  of  which  he  speaks.  I 
feel  free  to  call  him  a  friend  because  of 
our  kinship  with  Jesus  Christ  as  Lord. 

I  pray  Messenger  will  carry  many  more 
articles  as  spiritually  enriching  as  this  one. 

Dennis  L.  Brown 
Rocky  Mt.,  Va. 

CLASSIFIED   ADS 

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10-1-72   messenger     29 


[r©s©[La[f(S©i 


Preparing  for  Christmas 


Advent  begins  this  year  on  Sunday,  Dec. 
3.  Historically,  the  Advent  season  is  the 
beginning  of  the  church's  liturgical  year, 
which  retells  the  story  of  the  Christian 
faith  through  different  emphases  during 
each  part  of  the  calendar  year.  The  se- 
quence of  the  year  is  Advent,  Christmas- 
tide,  Epiphany  (between  Jan.  5  and  the 
beginning  of  Lent,  when  the  life  and 
works  of  Jesus  are  studied).  Lent  (prep- 
aration for  Easter),  Eastertide  (the  forty 
days  prior  to  the  Ascension),  Pentecost 
(when  we  celebrate  the  beginning  of  the 
church ) ,  and  Kingdomtide  ( when  we 
celebrate  growth  and  spread  of  the 
church  throughout  the  whole  earth) .  For 
some  groups,  the  time  of  Pentecost  and 
Kingdomtide  are  called  Trinity. 

As  the  beginning,  Advent  is  the  season 
of  the  Christian  year  during  which  prep- 
aration for  Christmas  is  encouraged. 
Many  of  us  have  felt  through  the  years 
that  our  celebration  of  the  birth  of  Christ 
could  have  more  meaningful  elements  in 
it.  Sometimes  we  feel  trapped  by  the 
busyness  of  the  holiday  season  and  com- 
pletely miss  the  religious  and  symbolic 
significance  of  the  celebration. 

From  Shirley  J.  Heckman,  educational 
development  consultant.  Parish  Ministries 
Commission,  come  some  resources  that 
will  be  helpful  as  you  and  your  family 
celebrate  Advent  and  prepare  for  Christ- 
mas. Unless  indicated  otherwise,  all  of 
the  resources  are  available  from  The 
Brethren  Press. 

Paul  Lindberg  has  written  a  book 
called  Advent:  The  Days  Before  Christ- 
mas, in  which  he  presents  the  symbols, 
story,  songs,  and  celebration  ideas  of 
Advent.  40  pages,  $1.10  each;  $12.10 
per  dozen. 

A  10-page  pamphlet  called  Story  of  the 
Advent  Wreath  discusses  the  Advent 
season  as  the  beginning  of  the  church 
year;  the  mood  of  Advent  as  a  season  of 
prayer  and  anticipation;  and  the  history 
of  the  Advent  wreath.  Scriptures  suitable 
for  use  on  each  of  the  Sundays  of  Advent 
are  suggested.    17c  each;  $1.87  dozen; 
$13.50  per  hundred. 

Advent  Day  by  Day  in  the  Home,  by 
Liselotte  Nold  and  Gisela  Harupa,  is  a 


translation  from  the  German  writers, 
both  associated  with  the  Bavarian 
Mutterdienst  (Service  of  Mothers)  of 
Stein,  Germany.  The  two-page  articles 
for  each  day  of  Advent  are  like  chats 
across  a  kitchen  table  with  the  mother  of 
the  household  discussing  how  to  make  the 
experience  of  Christmas  more  meaning- 
ful. 75c  each;  $8.25  per  dozen. 

A  Christmas  Crib  book,  by  Reinhard 
Herrmann  and  Friedrich  Hoffman,  is  a 
cut-out  Advent  Calendar  which  tells  the 
story  of  Christ's  coming.  Three-dimen- 
sional figures  are  cut  out  each  day  to  add 
to  the  manger  scene.  The  book  is  spiral 
bound  with  the  instruction  and  informa- 
tion pages  alternating  with  the  pages  to  be 
cut  out,  thus  permitting  the  storybook  of 
blue  pages  to  remain  intact  when  all  the 
figures  have  been  cut  out  and  appropri- 
ately placed.  $2. 


Family  Worsliip  Idea  Book  is  "not  pri- 
marily a  devotional  book  but  it  is  a  book 
to  encourage  and  stimulate  more  creative 
devotions  in  the  family."  The  chapter  on 
"Why  Worship  as  a  Family?"  is  built 
around  paragraphs  on  unity,  sharing, 
forgiveness,  and  learning.  A  worship 
calendar  which  picks  up  on  important 
occasions  of  the  family  is  suggested.  It 
could  contain  such  significant  dates  as 
birthdays  and  anniversaries;  vocational 
dates,  like  the  beginning  of  school;  dates 
of  vacation  from  work;  important  church 


dates,  like  church  year  festivals  or  con- 
ventions; civil  holidays;  and  recreation, 
hke  the  beginning  of  the  fishing  season. 
In  that  context  then,  the  family  can  begin 
to  lay  out  its  goals  for  the  upcoming  year. 
Twenty-five  pages  provide  suggestions  for 
the  special  celebration  of  the  festivals  of 
the  church  year  beginning  with  Advent. 
Other  features  of  this  book  are  celebra- 
tion of  family  events,  the  prayer  life  of 
the  family,  and  the  use  of  music  and 
worship  centers.  $1.35. 

A  Christmas  Gallery.  Randolph  E. 
Haugan.  editor,  brought  back  by  popular 
demand.  .•\  volume  of  highlights  of  the 
past  40  editions  of  Christmas,  an  Amer- 
ican A  nniial  of  Christmas  Literature  and 
Art.    128  pages,  $9.95. 

A  Child  Is  Born,  John  C.  McCoUister, 
editor,  contains  messages  for  .Advent, 
Christmas,  and  Epiphany  —  ten  stimulat- 
ing sermons  by  American  churchmen  for 
the  Christmas  season.    96  pages,  $2.50. 

Let  Us  Adore  Him.  by  W.  A.  Poovey. 
Dramas  and  meditations  for  Advent, 
Christmas.  Epiphany,  exploring  related 
themes  in  fantasy,  biblical  setting,  and 
realism.   128  pages,  paper,  S2.95. 

The  Festival  of  Christmas,  by  Edna 
Hong  and  Mary  Hinderlie.  This  illus- 
trated booklet  tells  of  things  for  the  fam- 
ily to  do  during  Advent  —  devotions, 
customs,  readings,  and  suggestions  for 
music.  48  pages,  paper,  75c 

Advent  Chain  of  Stars,  translated  from 
the  German,  by  Herbart  Martin.  A  pack- 
et of  pages  on  devotions  and  activities  for 
the  family,  including  an  old  German 
custom  of  hanging  a  chain  of  paper  stars 
to  celebrate  his  coming.  36  pages,  paper 
over  board,  $1.75. 

Advent  Worship  in  the  Home.  Eight- 
page  pamphlet  with  worship  services  for 
each  of  the  four  Sundays  of  Advent  and 
one  for  Christmas  day.  Inexpensive 
enough  to  be  provided  to  a  whole  con- 
gregation.  15c  each;  $1.25  per  dozen; 
$6.50  per  100.  Order  from  The  United 
Methodist  Church,  Service  Department, 
P.O.  Box  871.  Nashville.  Tenn.  37202. 

Teaching  and  Celebrating  Advent,  by 
Patricia  and  Donald  Griggs.  A  packet  of 
eight  pamphlets  to  assist  parents,  teach- 
ers, and  church  educators  to  teach  and 
celebrate  Advent  at  home  or  at  church  in 
the  classroom.  $3.  Order  from  Griggs 
Educational  Service,  P.O.  Box  362, 
Livermore,  Calif.  94550.    D 


30     MESSENGER     10-1-72 


O^^  in  the  Spirit  -  that 
is  what  we  are.  One  in 
the  Lord. 

Even  so,  we  Brethren 
have  differences  aplenty. 
And  that  is  good.  Some- 
times they  bless,  bother, 
help,  frustrate,  correct. 
Always  they  remain. 

And  so  does  our  commit- 
ment to  Christ.  So  does 
our  partnership  in  His 
body  —  the  church.  And 
so  does  our  task  of  Chris- 
tian mission. 

We  share  in  the  single- 
ness of  spirit  that  makes 
all  Christians  one.  By 
our  giving  to  the  Brother- 
hood Fund  as  individu- 
als and  as  congregations 
we  join  with  others  — 
both  here  and  there  —  in 
.  the  work  of  Christ 
throughout  the  world. 
And  in  that  process  we 
are  indeed  one  in  the 
Spirit. 

Send  your  check  for  the 
Brotherhood  Fund  to: 
Church  of  the  Brethren 
General  Board,  1451 
Dundee  Ave.,  Elgin,  111. 
60120 


Amount  $_ 


Name 

St./RFD 

City  

State 

Congregation 
District 


Zip 


IX  THE 
"    SPIRIT 


More  Than  Pace  and  Possessions 


The  people  with  the  greatest  needs  may  well  be 
the  people  who  seemingly  have  it  all.  CBS  made 
the  point  vivid  last  season  in  an  hour  television 
special  on  an  upper  middle  class  family  in  Michi- 
gan about  to  move  from  one  posh  home  to  an- 
other, from  one  posh  suburb  to  another.  Were 
Dad,  Mother,  children  elated?  To  the  contrary, 
the  family  members  appeared  aimless,  trapped 
and,  as  columnist  Garry  Wills  put  it,  "sad  —  sad 
in  their  wealth,  their  health,  their  tv-ad  good 
teeth  and  medicated  breath." 

More  than  we  may  want  to  admit,  the  essen- 
tial message  of  the  documentary  touches  raw 
nerves  for  us  all.  For  whatever  our  economic 
level,  the  pressure  of  a  consumer  culture  is  to 
measure  life  in  terms  of  pace  and  possessions. 

The  effect  things  have  on  feelings  and  feelings 
on  things  came  into  focus  recently  when  three 
friends,  each  in  different  ways  subjected  to  a 
period  of  stress,  decided  somewhat  on  impulse 
to  trade  in  late  model  cars  for  new  ones.  It  was 
not  their  purchases  that  were  revealing  so  much 
as  their  separate  comments  about  the  especially 
good  feeling  that  comes  with  disposing  of  some- 
thing worn  and  acquiring  something  new.  How 
readily  we  can  identify  with  that.  For  most  of 
us,  the  interplay  between  mind  and  matter,  or 
mood  and  matter,  is  very  real. 

Few  would  discount  the  satisfactions  which 
our  supermarket  society  brings.  The  mere  pros- 
pect of  choice  boggles  the  mind.  But  therein  lies 
peril,  if  our  vistas  come  to  encompass  only 
material  things,  to  center  on  the  tantalizing  mar- 
vels within  grasp,  to  insist  upon  and  settle  for 
gratification  now.  The  peril,  as  explained  by 
Brazilian  theologian  Rubem  Alves,  is  that  in 
moving  from  one  object  of  desire  to  another,  the 
mind  may  never  be  able  to  move  beyond  them. 
"The  only  initiative  left  is  to  choose  and  to  buy," 
he  states.  "Too  often,  imagination  no  longer  has 
either  the  power  or  the  time  to  pursue  its  own 
aspirations." 


That  describes  well  the  dilemma  of  the  family 
in  Michigan  for  whom  a  moving  van  has  become 
an  escalator  to  success.  It  says  something  about 
those  of  us  who  in  crisis  moments  find  release 
in  a  materialistic  binge.  Indeed  it  describes  the 
rich  man  of  Jesus'  parable  who  felt  his  security 
lay  in  tearing  down  barns  and  building  bigger 
ones. 

To  measure  existence  by  houses  or  bams  or 
any  other  possession,  to  gauge  meaning  by  the 
number  or  variety  of  experiences,  to  limit  reality 
to  that  which  is  tangible  is  to  distort  the  abundant 
life.  It  is  to  subvert  the  imagination,  the  capacity 
to  be  what  we  are  meant  to  be.  It  is  to  crowd 
God  out  of  our  lives. 

In  this  issue  contributors  T.  Wayne  Rieman 
and  Robert  W.  Neff  speak  of  getting  and  giving 
from  a  Christian  perspective.  Theirs  is  an  open- 
ing wedge,  but  the  dialogue  needs  to  broaden. 
Some  global  churchmen  go  so  far  as  to  declare 
that  it  is  not  so  much  the  poor  who  need  liberation 
today  as  the  affluent  —  those  rich  on  the  outside 
and  poor  on  the  inside  —  so  they  can  become 
free  of  their  own  material  oppression. 


Ihe  liberation  everywhere  needed  is  one  that 
bridges  the  chasm  between  the  material  and  the 
nonmaterial.  It  is  one  that  makes  place  for  the 
transcendent,  knowing  full  well  the  shallowness 
and  confusion  of  humankind  trj'ing  to  create  its 
own  destiny.  It  is  one  that  models  the  good  life 
not  by  the  quantity  of  possessions  but  by  the 
quality  of  relationships  —  with  God.  with  other 
beings,  with  nature. 

Conceivably  one  of  the  most  profound  theo- 
logical needs  of  the  day  is  to  develop  the  concept 
of  "enough."  Though  we  are  sure  to  differ  mark- 
edly in  how  we  respond,  it  is  a  right  question, 
one  the  faith  community  needs  pursue  with  open- 
ness and  diligence.  —  h.e.r. 


12      MESSENGER    10-1-72 


Our  Heavies 


Reliable  •  resourceful  •  relevant.  Tested  and 
proved  through  generations  of  continuous  useful- 
ness. Still  among  our  most  popular  biblical  edi- 
tions. There's  something  BIG  about  them. 

THE  ABINGDON  BIBLE  COMMENTARY— Five 

volumes  in  one.  Enhanced  with  colorful  maps, 
cross-references,  index.  1,452  pages.  Regular  edi- 
tion, $10;  thumb-indexed,  $12.50 


CLARKE'S  COMMENTARY  ON  THE  ENTIRE 
BIBLE.  The  only  complete,  original  edition.  Six 
volumes.  5,468  pages.  Each  volume,  $6.75 ;  com- 
plete set,  $37.50 

STRONG'S  EXHAUSTIVE  CONCORDANCE  OF 
THE  BIBLE.  One  volume — complete  and  original. 
1,807  pages.  Regular  edition,  $15.75;  thumb-in- 
dexed. $17 

qI"  Lpuf  bcol  bookjtofe 

Qbingdon 


IN  PLACE  OF  SACRAMENTS 


a  study  of  Baptism 
and  the  Lord's  Supper 


■liv%^-'-v/>v^6^>'- 


another  NEW  book  by  VERNARD  ELLER 

Here,  by  Vemard  Eller,  is  a  fresh,  witty,  and  helpful  analysis  of  the  Christian 
sacraments.  The  author's  basic  contention  is  that  the  church  has  deserted 
its  original  understanding  of  its  nature,  and  has  taken  on  the  character  of 
a  formal  and  authoritarian  institution.  In  the  process,  baptism  and  the  Lord's 
Supper  have  been  given  a  different  interpretation  —  that  of  the  sacramental. 

Eller's  style  is  deliberately  conversational.  His  intent  is  to  communicate  easily 

with  the  average  layman  and  pastor  —  and  he  is  not 

opposed  to  a  bit  of  humor  as  a  vehicle  for  theology. 

IN  PLACE  OF  SACRAMENTS  constitutes  a  careful 

analysis  of  all  the  New  Testament  references  to  the 

sacraments,  and  suggests  a  new  understanding  of  what 

these  rites  were  meant  to  be.  But  he  doesn't  stop  there; 

at  every  point  he  explores  the  implications  of  his  findings 

for  today  s  church. 

Vernard  Eller  teaches  at  La  Verne  College  and  is  the 
author  of  several  books,  including  The  Mad  Morality 
and  Sex  Manual  for  Puritans. 

$3.25  paper 
Postage:  20^  first  dollar;  5<f  each  additional  dollar 

The  Brethren  Press,  1451  Dundee  Ave.,  Elgin,  111,  60120 


messenger 

CHURCH   OF    THE    BRETHREN       OCTOBER   15,   1972 


IfeaMiQa  So  (DaiD°[p(BEP^ 


ff 


The  ^brk\\as  Newr  Finished*' 


©©DlllbSDlTi^^ 


DSI^I^SD^^ 


g^      An  Experiment  in  Personal  Communications.    A  special  report 
details  events  experienced  by  four  staff  families  as  they  visited  small 
congregations  on  caravans  to  the  east  and  west,   by  Kenneth  I.  Morse 

^J      Render  Unto  Caesar.    What  are  some  Christian  considerations  in 
the  question  of  the  relation  of  church  to  state,  asks  theologian  W. 
Widick  Schroeder 

12     The  Work  Was  Never  Finished.    Frank  S.  Carper,  now  pastor 
emeritus  of  the  Palmyra,  Pennsylvania,  Church  of  the  Brethren,  and 
recent  celebrant  of  sixty  years  in  the  ministry,  reflects  on  a  life  in 
which  work  in  a  growing  church  meant  unending  challenges,   by 
Ronald  E.  Keener 

1^>     The  Sins  of  the  Fathers.    A  young  teacher  asks  the  hard  questions 
that  confronted  her  in  her  classroom  and  in  a  race  relations  lab  for 
high  school  students,    by  Shirley  Hershey  Showalter 


Baptism,  the  Lord's  Supper  Reinterpreted.    A  Roman  Catholic 
theologian  reviews  a  book  on  sacraments  by  Church  of  the  Brethren 
theologian  Vernard  Eller.    by  Augustine  Flood 

Outlook  features  a  Glendale,  Ariz.,  health  clinic,  spotlights  Bethany 
Theological  Seminary's  Challenge  II  otTering,  notes  how  Brethren  colleges 
are  using  grants,  reports  Brethren  favor  of  Supreme  Court  rulmg  on  the 
death  penalty,  profiles  the  new  World  Council  of  Churches  president, 
and  reveals  a  new  post  for  a  former  staff  member  (beginning  on  2).  .  .  . 
Three  poets,  David  S.  Strickler,  Lonnie  S.  Howell,  and  Jeanne  Donovan, 
afTirm  "I  Think  That  I  Believe  in  Miracles"  (IS).  .  .  .    Charles  E.  Zunkel 
addresses  "An  Open  Letter  to  the  Brotherhood"  in  Here  I  Stand  (19).  .  .  . 
Turning  Points  lists  pastoral  placements,  deaths,  and  wedding  anni- 
versaries (22).  ...    An  editorial  comments  on  "420  Hiroshimas:  How 
Many  More?"  (24) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Richard   N.   Miller 
Kenneth    I.   Morse 

ASSISTANT  EDITOR 

Linda   K.   Beher 


VOL.   t21,  NO.   18 


OCTOBER  IS,   1972 


CREDITS:  Covct,  13.  14.  15  Ronald  E. 
Keener;  1  Don  Honick;  2  Arizona  Re- 
public; 4  Religious  New.s  .Service;  7,  8 
Matthew  M.  Meyer,  Kenneth  I.  Morse; 
9    Ken    Stanley 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second 
class  matter  .Aug.  20.  I9I8.  under  .Act  o 
Congress  of  Oct.  17,  1917.  Filing  date.  Oct.  1 
1972.  Messenger  is  a  member  of  the  .Associ 
ated  Church  Press  and  a  subscriber  to  Reli 
gious  News  Service  and  Ecumenical  Press 
Service.  Biblical  quotations,  imless  otherwise 
indicated,  are  from  the  Revised  Standard 
Version. 

Subscription  rates:  S4.20  per  vear  for  indi- 
\idual  subscriptions:  S3. 60  per  vear  for  church 
group  plan:  S3. 00  per  year  for  every  home 
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S75.  If  you  move  clip  old  address 
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-Allow  at  leas^  fifteen  days  for  ad- 
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and  published  twice  monthlv  bv 
the  General  Services  Commission. 
Church  of  the  Brethren  General 
Board.  1451  Dundee  Ave..  Elgin. 
III.  60120.  Second-class  postage 
p.iid  at  Elgin.  111..  Oct.  15.  1972.  Copvright 
1972,  Church  of  the  Brethren  General  Board. 


wife, 
from 


■ 


ON   COMING  ALIVE 

With  our  renewal  to  Messenger,  I  would 
like  to  express  my  appreciation  for  the  June 
15  and  July  issues. 

A  caption  in  the  July  issue  read,  "Evange- 
lism comes  alive."  I  think  it  should  have 
read,  "The  Brethren  church  is  coming  alive 
again."    Praise  the  Lord! 

I  agree  with  the  statement  made  in  the 
Letters  column  by  the  writer  who  urges  that 
"more  detailed  Bible  study  aids  and  anointed 
teachings  on  the  Word  ...  are  desperately 
needed.  .  .  .  The  intellect  can  be  fed  by 
the  daily  newspaper.  But  let  the  Messenger 
feed  the  spirit.    Really  feed  it." 

The  world  is  waiting  to  have  their  spirits 
fed.  and  if  they  don't  receive  it  through 
one  denomination,  they  will  attend  another 
or  drop  out  of  church  altogether.  I  am 
happy  to  renew  my  subscription  this  time. 
Mrs.  John  Miller 
Lima.  Ohio 

LORD   OF   THE   DANCE? 

I  don't  know  who  Sydney  Carter  is.  but 
he  has  certainly  attempted  some  pretty  far- 
out  syncretism  in  his  song,  "The  Lord  of 
the  Dance."  I  am  acquainted  with  the  Lord 
of  the  Dance  of  the  Hindu  Pantheon,  but  1 
can't  fit  Jesus  my  Lord  into  it.  Hence,  it 
was  quite  a  shock  to  find  the  Brethren  ac- 
cepting this  song  for  use  in  the  Annual  Con- 
ference song  book. 

Are  there  Brethren  who  can  actually  pic- 
ture Jesus  as  Lord  of  the  Dance?  I  can't. 
I  can  think  of  him  as  counselor,  elder  broth- 
er, mystic,  revolutionary,  love  incarnate;  but 
Lord  of  the  Dance?    No!    No! 

Amsey  F.  Bollinger 
Waverly,  Ohio 

COMPLIMENT 

I  want  to  compliment  you  on  the  August 
1972  issue  of  Messenger.  With  the  excep- 
tion of  one  article,  "Awkward,  Maybe  —  But 
Alive,"  it  was  very  scriptural  and  timely.  I 
am  glad  to  see  more  emphasis  put  on  ob- 
jection to  alcohol,  tobacco,  and  other  vices. 

James  M.  Hite 
Hershey,  Pa. 

THE   SUPREME   COURT  SPOKE 

We  like  to  picture  Justice  as  blind,  hold- 
ing a  scales  to  measure  out  justice  impar- 
tially. The  ideal  of  the  United  States  has 
been  held  to  be  "liberty  and  justice  for 
all." 

The  Supreme  Court  decision  on  capital 
punishment  caused  me  to  rejoice  so  much 
when  it  hit  the  headlines  that  I  bought  two 
copies  of  the  Cincinnati  paper.  It  was  a 
cause  for  which  many  of  us  had  worked 
for   many    years.    We   should   be    happy. 


m 


@{m 


Then  I  began  to  reflect.  The  decision 
was  5-4.  This  is  not  a  very  safe  margin. 
The  horror  of  that  decision  began  to  dawn 
upon  me  when  I  realized  that  in  the  cases 
of  at  least  two  of  the  men  before  the  court 
their  real  crime  was  that  their  skin  was 
black. 

The  history  of  the  United  States  is  filled 
with  the  times  that  white  men  have  raped 
black  women.  Society  has  usually  responded. 
"Tut,  tut!  Boys  will  be  boys."  Most  of  us 
are  opposed  to  all  rape.  In  my  reading  of 
court  decisions  I  have  yet  to  learn  of  a 
case  where  any  white  man  has  received  the 
death  penalty  under  the  Supreme  Court  for 
raping  a  black  woman. 

This  brings  us  all  to  the  conclusion  that 
the  real  crime  was  the  color  of  the  skin  of 
the  parties  involved  in  the  act. 

The  thing  that  makes  me  shudder  is  the 
fact  that  just  one  more  appointment  like  the 
last  four  and  the  words  "justice  for  all" 
must  be  deleted  from  our  pious  pretenses. 
We   have  come  too  close  to  tragedy. 

We  dare  never  again  let  ourselves  come 
this  close  to  the  brink  of  national  disaster. 
I  think  of  our  Brethren  in  Africa  and  India 
and  the  rest  of  the  nonwhite  world.  They 
look  at  us.  They  know  what  is  happening 
in  America.  We  could  be  a  light  in  the 
world.  By  just  one  vote  we  were  spared 
from    putting   out   the   light   completely. 

Every  Christian  in  the  United  States  ought 
to  spend  some  hours  brooding  over  this 
tragic  situation.  Perhaps  as  Christians  we 
can  bring  our  nation  back  from  the  brink 
of  such  a  disaster. 

E.  Paul  Weaver 
Nappanee,   Ind. 

LOVE  WITHOUT  DISCIPLINE 

I  was  disappointed  that  the  report  of  the 
Study  Committee  on  Abortion  satisfied  the 
majority  of  Annual  Conference  delegates. 
Perhaps  the  changes  that  were  attempted  on 
the  Conference  floor  were  too  lengthy  and 
complicated.  We  tend  to  look  for  the  quick 
and  easy. 

If  we  are  to  work  toward  the  cure  of  the 
disease,  rather  than  the  treatment  of  symp- 
toms, let's  prevent  unwanted  pregnancies. 
There  are  medical  and  social  groups  doing 
an  excellent  job  in  the  area  of  birth  con- 
trol for  married  couples.  The  church  must 
do  something  about  babies  out  of  wedlock, 
and  the  misguided  idea  that  this  is  the  kind 
of  love  the  Bible  is  talking  about.  Too  many 
young  people  seem  to  believe,  at  least  on 
the  surface,  that  relating  and  sharing  and 
loving  inevitably  leads  to  this. 

How  tragic  that  girls  actually  think  they 
can"t  be  popular  if  they  have  high  standards 
regarding  sex!  I  dated  over  60  different 
fellows  before  meeting  my  husband  and  the 


unfailing  method  of  birth  control  was  a 
simple  "no."  But  then  it's  hard  to  get  rid 
of  the  guys,  because  they  like  girls  who  are 
different.  Of  course  that  was  back  in  the 
"good  old  days"  —  after  all  I  am  now  40. 
so  my  ideas  are  probably  no  longer  relevant. 
But  the  Bible,  more  up-to-date  than  to- 
morrow's newspaper,  and  a  good  bit  more 
accurate,  seems  to  teach  that  sex  is  ordained 
of  God  and  should  be  part  of  a  discipline. 
Love   without   discipline    is   not    for   real. 

What  can  we  do  to  get  this  old-fashioned 
teaching  back  into  homes  and  churches?  It 
makes  for  wanted  children  and  population 
control,  and  can  even  contribute  toward 
being  crazily  in  love  with  one's  spouse  even 
after  nearly  two  decades  of  marriage. 

Shirley   Pike 
Castaner,  P.R. 

BEGINNINGS   IN   NIGERIA 

We  here  in  the  bush  receive  Messenger 
about  two  months  after  publication,  so 
please  forgive  my  late  response. 

I  would  like  to  correct  two  errors  in  an 
article  in  the  June  15  issue,  "Conference  to 
Celebrate  Lardin  Gabas  Autonomy."  Both 
errors  are  in  the  last  sentence.  First,  Church 
of  the  Brethren  work  began  in  Nigeria  in 
1923.  not  1922  (otherwise  we  would  hardl> 
celebrate  the  50th  anniversary  in  1973, 
would  we?).  Secondly,  the  work  was  begun 
by  two  missionaries.  It  seems  absurd  to  me 
that  after  all  these  years  we  still  ignore  Dr. 
Albert  D,  Helser's  contribution  to  the  found- 
ing of  Lardin  Gabas. 

I  have  always  been  grateful  for  the  privi- 
lege of  being  a  co-worker  of  Stover  Kulp 
during  the  first  three  years  of  my  service 
here  in  Lardin  Gabas.  By  then  he  had  been 
advanced  to  near  sainthood  in  Lardin  Gabas. 
but  still  had  his  feet  firmly  on  the  ground. 
He  grew  a  beard,  and  laughingly  identified 
himself  with  us  "angry  young  men  of  the 
mission"  (that  was  when  our  beards  were 
a  bit  daring!),  and  I  recall  dropping  in  on 
him  late  at  night  and  getting  a  warm  wel- 
come and  accommodations  as  if  I  were  a 
senior  missionary.    We  all  loved  him. 

But  Stover  Kulp  has  been  dead  nine  years 
now  —  and  Albert  Helser  since  1969.  I 
think  it  is  time  now  to  stop  our  practice  of 
ignoring  the  fact  that  Kulp  and  Helser  came 
here  as  a  team  and  jointly  began  the  work. 
Further.  I  will  consider  it  a  disgrace  if.  next 
year  at  the  50th  anniversary  of  the  founding 
of  Church  of  the  Brethren  work  in  Lardin 
Gabas,  Mrs.  Lola  B.  Helser  —  the  last  sur- 
\  ivor  of  the  two  founding  couples  —  does 
not  head  the  list  of  distinguished  guests  in- 
vited to  be  with   us  here. 

Kermon  Thomason 
Garkida,  Nigeria 


Logging  nearly  15,000  miles  in  seven 
weeks'  time  on  an  itinerary  that  in- 
cluded such  diverse  points  as  Turkey 
Creek,  Kentucky,  and  Shafa,  Nigeria, 
might  exhaust  the  ordinary  traveler. 
But  such  assignments  fuel  the  ener- 
g\'  of  Messenger  associate  Kenneth 
I.   Morse. 

Ken  participated  in  the  eastern  leg 
of  the  Carevangelism  Tour  this  July, 
was  at  home  for  a  month,  and  then 
took  off  again  for  a  three-week  field 
visit  to  Nigeria. 

There  Ken  conferred  with  contrib- 
utors preparing  a  book  commemorat- 
ing fifty  years  of  Brethren  work.  He 
toured  the  area  of 
Lardin  Gabas, 
And  he  became 
facile  with  an  un- 
familiar camera 
and  a  tape  re- 
corder. 

Messenger  ed- 
iting duties  kept 
Ken  heavily  "tied 
to  his  desk"  for 
years,  preventing 
extensive  field 
contacts.  But 
now,  as  book  editor  for  the  de- 
nomination and  features  editor  for 
Messenger,  he  is  becoming  much  to 
our  delight  and  his,  something  of  a 
roving  correspondent. 

You'll  want  to  turn  in  this  issue 
to  Ken's  account  of  four  staff  fam- 
ilies' caravan  visits  with  congregations 
of  small  churches. 

Other  contributors  to  this  issue 
include  Thelina  Heatwole,  reporter 
for  Arizona  Republic,  Glendale;  W. 
Widick  Schroeder,  religion  and  soci- 
ety professor,  Chicago  Theological 
Seminary;  former  staffer  Ronald  E 
Keener,  community  relations  director. 
Harper  College,  Palatine,  Illinois; 
Shirley  Hershey  Showalter,  Harrison- 
burg, Virginia,  teacher;  Charles  E. 
Zunkel,  North  Manchester,  Indiana; 
Augustine  Flood  of  the  Faith  and 
Order  Commission,  California  Coun- 
cil of  Churches;  Jeanne  Donovan, 
Carpentersville,  Illinois;  David  Strick- 
Icr.  Manchester,  New  Hampshire; 
and  Ea  Vonna  Howell,  Cordeil,  Okla- 
homa. 

The  Editors 


K.   MORSE 


1015-72   MESSENGER     \ 


I 


Health   clinic  testifies   to  concern   in  Glendale 


A  three-trailer  county  health  clinic 
stands  on  church  property  in  Glendale, 
Ariz.,  as  a  hallmark  to  the  deep  concern 
for  the  poor  by  members  of  the  Church 
of  the  Brethren. 

Members  were  not  only  concerned. 
They  were  ready  to  take  concrete  action 
to  help.   When  the  desperate  need  for  an 
out-patient  clinic  went  unanswered  for 
want  of  land,  members  offered  use  of 
church  land  as  site  for  the  clinic. 

Today,  the  facility  is  a  hub  of  help 
and  health  for  the  poor  who  pass  daily 
through  its  doors. 

But  all  this  did  not  come  about  over 
night. 

For  five  years  there  had  been  con- 
certed interest  in  getting  the  clinic  in 
Glendale  so  that  the  county  could  render 
aid  to  the  sick  without  their  long  drive  to 
the  major  facility  in  Phoenix.    Mari- 
copa County  had  a  small  prenatal 
and  well-baby  clinic  in  the  basement  in 
the  city-county  building  in  downtown 
Glendale. 

Grandiose  schemes  for  a  larger  build- 
ing to  offer  more  comprehensive  service 
never  materialized. 

The  situation  remained  bogged  until 


Brethren   colleges   use   grants 
for  innovative  education 

Juniata,  McPherson,  and  Manchester 
colleges  have  announced  educational  de- 
velopments, some  involving  grants.    All 
three  institutions  are  affiliated  with  the 
Church  of  the  Brethren.   Developments 
include: 

—  Juniata  College,  Pennsylvania,  re- 
ceived $200,145  from  the  National  En- 
dowment for  the  Humanities  to  support 
its  innovative  approach  to  liberal  arts 
education.  In  addition,  the  college  was 
offered  a  matching  grant  of  $25,000. 

Dr.  John  N.  Stauffer,  president,  de- 
scribed the  Juniata  program  as  unique 
because  the  entire  college,  not  selected 
departments  or  students,  is  engaged  in 
the  new  approach. 

In  the  approach,  the  traditional  majors 
have  been  replaced  by  groups  of  courses 
designed  by  each  student  to  suit  his  or 


her  particular  aims  and  interests. 

"The  grant  is  an  endorsement  by  the 
NEH  of  our  stress  on  human  values  and 
personalized  education,"  said  Dr. 
Stauffer.    "This  is  still  possible  on  the 
small  college  campus." 

—  McPherson  College,  Kansas,  has 
established  a  Center  for  Public  Policy. 

The  center  will  provide  information 
and  new  materials  for  students,  faculty, 
and  community  in  the  area  of  public 
policy  news. 

Cooperating  with  the  college  in  es- 
labjishing  the  center  is  the  American 
Enterprise  Intitute  for  Public  Policy 
Research. 

The  AEI  is  a  publicly  supported, 
nonpartisan  research  and  educational 
organization  located  in  Washington, 
D.C.  It  was  begun  in  1943  to  assist  the 
nation's  legislators  and  educational  lead- 
ers by  providing  factual  analyses  of  im- 
portant policy  issues. 

—  Manchester  College,  Indiana,  re- 


ceived a  $120,700  grant  from  the  Na- 
tional Science  Foundation  for  support  of 
a  college  science  improvement  program. 

The  grant  provides  support  for  the 
development  of  an  academic  major  in 
environmental  studies  and  the  establish- 
ment of  an  environmental  studies  insti- 
tute which  will  promote  activities  in  the 
area  of  environmental  education. 

Dr.  William  R.  Eberly,  professor  of 
biology  al  the  college,  has  been  named 
director  of  the  program. 

—  Manchester  College  also  received  a 
grant  from  the  Indiana  Criminal  Justice 
Planning  Agency,  underwriting  a  student 
work  experience  and  educational  project 
in  correction  during  the  summer. 

Twenty  MC  students  served  as  interns 
in  ten  counties  working  with  probation 
officers,  youth  service  bureaus,  and  cor- 
rectional institutions  and  assisting  in  re- 
search with  the  Indiana  component  of 
the  National  Council  on  Crime  and 
Delinquency. 


2     MESSENGER    10-15-72 


the  spring  of  1969.  That  was  when  the 
Glendale  Development  Board,  chaired  by 
Brethren  member  Paul  Svvartz,  was  or- 
ganized to  give  leadership  to  local  com- 
munity action  programs  for  the  poor. 
Civic  clubs,  city  officials,  law  enforce- 
ment officials,  and  representatives  from 
every  church  in  the  Glendale  Ecumenical 
Parish  were  reflected  in  the  board  mem- 
bership. 

Almost  from  its  inception,  the  Glen- 
dale Development  Board  started  working 
on  the  needed  health  clinic.  For  two 
years  efforts  ran  into  one  barricade  after 
another. 

The  county,  it  seemed,  wanted  a  big 
facility  but  did  not  have  the  money. 
County  officials  finally  developed  the 
idea  of  an  outpatient  clinic  but  had  no 
land  and  claimed  there  was  no  money 
to  buy  the  necessary  site.    In  spring  1970 
the  church  offered  use  of  its  land  directly 
across  the  street. 

The  county  didn't  recognize  the  offer 
until  about  a  year  later  after  a  telephone 
and  letter  writing  campaign  seeking  the 
clinic  was  launched  at  the  county  health 
department  and  county  supervisors.   The 
campaign,  instigated  by  the  Glendale 


Development  Board,  was  publicized  by 
area  newspapers  and  in  parish  church 
bulletins. 

Things  started  happening  in  spring  of 
1971. 

The  county  held  a  public  meeting  in 
Glendale  and  officially  made  public  the 
church's  land  offer.   Officials  disclosed 
that  they  planned  to  get  three  trailer 
units  to  place  on  the  church  property. 
Proper  negotiations  were  made  with  the 
church  for  leasing  the  land  for  a  token  $1 
a  year. 

The  modern  facility  opened  its  doors 
Feb.  1,  1972.   In  pre-opening  ceremonies 
there  were  fanfare,  speeches,  and  tours  of 
the  building. 

Mrs.  Paul  Rojas,  a  Mexican  American 
and  mother  of  nine  children,  termed  the 
building  about  "the  nicest  thing  that 
could  happen  to  the  minority  people  of 
Glendale." 

"In  the  eyes  of  God,  we  are  all  his 
children,"  she  said.    "Nobody  should  be 
turned  away  who  needs  help." 

The  facility  represents  community  in- 
volvement.  Besides  the  church's  provision 
of  the  land,  the  city  of  Glendale  provided 
water  and  sewer  connections,  fencing,  and 


landscaping.    And  the  county  equipped 
and  staffed  the  3,120  square  foot  facility. 

Robert  Stark,  chairman  of  the  county 
board  of  supervisors,  said  the  "clinic  is 
not  only  a  building.   It  is  people,  working 
together  to  meet  the  health  needs  of  this 
community.   With  God's  help,  may  it 
heal  and  soothe  all  those  who  enter  here 
for  treatment." 

Jack  Breidenstine,  then  pastor  of  the 
Glendale  church,  said  later  that  the  clinic 
need  had  provided  an  opportunity  for  the 
church  to  be  of  service  to  the  community. 

"The  church  has  a  mission  to  the 
community,"  he  said,  "and  it  must  recog- 
nize and  serve  those  needs.   It  is  an 
important  and  vital  mission  that  the 
church  is  performing  in  the  community 
—  to  make  the  land  available." 

Mr.  Breidenstine  said  that  visibility  of 
the  church  readily  identifies  it  with  the 
clinic. 

"In  that  sense,"  he  said,  "the  church  is 
doing  more  than  just  responding  to  an 
obvious  need.   It  is  testifying  to  the 
Word,  which  is  to  say  that  we  hope  to 
share  with  those  people  our  Christian 
care   and   concern."  —  Thelma 
Heatwole 


The  purpose  of  the  program  was  to 
upgrade  correctional  personnel  and  to 
increase  the  effectiveness  of  corrections 
and  rehabilitations. 

High  court  ruling  on  death 
penalty  has  Brethren  favor 

The  US  Supreme  Court  decision  banning 
the  death  penalty  in  most  capital  crimes 

I        found  support  in  official  action  by  the 
Brethren. 

The  Church  of  the  Brethren,  in  its 
latest  position  on  the  death  penalty 
enunciated  in  1959,  commended  efforts 
to  abolish  capital  punishment,  calling  on 
members  to  use  their  influence  against  it. 

The  Annual  Conference  resolution 
held  that  the  sanctity  of  human  life  and 
personality  is  a  basic  principle  which  the 

'        state  is  committed  to  uphold. 

Capital  punishment  does  not  really 
serve  the  ends  of  justice,  said  the  Breth- 


ren.  It  sometimes  results  in  "tragic  and 
irrevocable  miscarriages  of  justice." 

The  5-to-4  decision  of  the  Court, 
which  sets  aside  capital  sentences  im- 
posed in  three  specific  cases,  leaves  open 
the  door  for  legislatures  to  reconsider  the 
death  penalty. 

It  is  expected  that  a  series  of  hearings 
in  state  and  federal  courts  will  be  nec- 
essary to  determine  whether  all  persons 
now  sentenced  will  escape  execution. 
There  are  now  approximately  600  per- 
sons on  "death  rows." 

While  the  majority  agreed  on  setting 
aside  the  death  penalty  in  the  test  cases, 
the  Court  was  divided  on  the  meaning 
of  the  Eighth  Amendment  phrase  which 
bars  "cruel  and  unusual  punishment." 

Justice  Steward  pointed  out  that  the 
"constitutionality  of  capital  punishment 
in  the  abstract"  was  not  before  the  Court 
in   the   three   cases. 

He  asserted  that  the  death  penalties  in 
these  cases  were  "cruel"  in  that  they 


"excessively  go  beyond"  punishments  the 
two  state  legislatures  involved  (Georgia 
and  Texas)  have  determined  as  neces- 
sary, and  "unusual"  in  that  this  sentence 
is  "infrequently"  imposed  for  murder  and 
for  rape. 

An  increasing  number  of  nations  have 
abolished  the  death  penalty,  as  have  1 1 
states  in  the  US,  nine  by  legislative  action 
and  two  (California  and  New  Jersey)  by 
court  order. 

No  death  sentence  has  been  carried 
out  in  the  US  since  1967. 

Numerous  churches,  including  the 
Church  of  the  Brethren,  had  supported 
the  abolition  of  capital  punishment  on 
humanitarian  and  Eighth  Amendment 
grounds.   The  Brethren  joined  with  six- 
teen religion-related  groups  in  filing 
"friend  of  the  court"  briefs  with  the 
Court  in  August  and  September  1971. 

Said  one  brief:  "Life  ought  not  to 
stand  forfeit  upon  human  judgments. 
Such  judgments  are  necessarily  fallible." 


10-15-72  MESSENGER     3 


I 


Bethany  Seminary:  November 
offering  is  Challenge  II 

Bethany  Theological  Seminary  hopes  to 
match  what  President  Paul  W.  Robinson 
refers  to  as  last  year's  "warm  and  gen- 
erous response"  on  Nov.  19,  the  date  set 
by  the  seminary  for  its  special  offering 
called  Challenge  II.  The  offering  is  for 
supplemental  operating  funds. 

The  financial  goal  is  $60,000  to  be 
applied  toward  the  school's  $444,075 
operating  budget.  That  goal  is  just  slight- 
ly more  than  last  year's  reality,  $57,500 
from  the  challenge  offering. 

There  is  hope  for  more,  however:  an 
increased  number  of  participating  con- 
gregations.  In  a  letter  to  Annual  Con- 
ference delegates  and  other  church 
officials.  Dr.  Robinson  called  on  every 
congregation  to  help.   "It  is  necessary," 
he  said,  "if  we  are  to  relieve  the  financial 
pressures  on  our  seminary." 

(Delegates  were  commissioned  by  the 
1971  Annual  Conference  to  return  to 
their  congregations  and  interpret  the 
seminary,  its  services,  and  the  financial 
crisis  facing  it.) 

Last  year,  some  400  congregations  re- 
sponded to  the  special  appeal.   That  is 
roughly  the  number  of  congregations 
served  by  persons  who  either  graduated 
or  received  part  of  their  training  from 
the  denomination's  only  graduate  school 
of  theology. 

While  the  participation  of  ever)'  one  of 
the  denomination's  1,036  congregations 
may  be  too  much  to  hope  for,  there  are 
considerably  more  parishes  interested  in 
the  seminary  than  those  responding  to  the 
Bethany  Challenge- 1971.   Some  600 
congregations  regularly  budget  an  amount 
for  the  school's  debt  retirement.    Last 
year  this  amounted  to  $169,000  given  to 
reduce  the  debt  on  the  building  complex 
into  which  the  seminary  moved  in  1963. 

Delegates  will  find  an  assist  from  the 
seminary  in  their  interpreting  task. 
Bulletin  inserts  and  off^ering  envelopes 
are  being  mailed  to  ever\'  congregation. 
Supportive  materials  will  appear,  also, 
in  Agenda  and  Messenger. 

Although  some  congregations  may 
choose  another  Sunday  for  the  interpre- 
tation and  offering,  the  seminary  plans  to 
close  the  Challenge  II  reporting  on  Dec. 
29. 


Special  offerings  for  the  seminary  are 
not  expected  to  be  an  every  year  occur- 
rence, at  least,  not  at  this  time.   Annual 
Conference  made  exceptions  in  1972 
when  it  called  for  a  two-year  supple- 
mental support  program  for  the  seminary. 
During  that  time,  the  General  Board  was 
instructed  to  "guarantee  the  fiscal  sol- 
vency" of  the  seminary.  Last  year  that 
required  $25,000  from  the  General  Board 
which  receives  and  distributes  Brother- 
hood Fund  giving. 

Meanwhile,  long-range  financial  plans 
are  being  projected  by  the  Bethany  Board 
in  cooperation  with  the  General  Board. 
Annual  Conference  asked  for  new  plans 
to  be  reviewed  by  1973. 

Bethany  enrolls  just  under  100  full- 
time  students  and  provides  courses  for  an 
equal  number  from  other  Chicago  theo- 
logical schools  on  a  part-time  basis. 
The  seminary  graduates  some  20  students 
per  year  and  provides  continuing  educa- 
tion, extension  schools,  and  training 
institutes  for  both  laymen  and  pastors. 

West  Indian  churchman 
to  head  World  Council 

Philip  A.  Potter,  a  West  Indian  Methodist 
minister,  Bible  scholar,  and  mission  spe- 
cialist, was  elected  in  August  as  the  third 
general  secretary  of  the  World  Council 
of  Churches. 

He  succeeds  Dr.  Eugene  Carson  Blake, 
a  United  Presbyterian  from  the  United 
States,  the  world's  top  Protestant-Ortho- 
dox ecumenical  post.   Dr.  Blake  retires 
this  month. 

Dr.  Potter  is  the  first  black  to  hold  the 
general  secretary's  post,  the  first  Meth- 
odist, the  first  Third  World  worker,  and 
the  first  from  the  mission  side  of  the 
ecumenical  movement. 

But  he  has  spent  most  of  his  adult  life 
on  the  World  Council  staff  and  is  an 
intimate  insider  who  at  mid-career  has 
lived  the  history  of  the  council  and 
knows  what  its  future  demands. 

The  tall  and  strapping  (6  ft.  2V2  in., 
210  lbs.)  West  Indian  was  the  unanimous 
choice  of  the  governing  Central  Commit- 
tee of  the  council,  which  represents  255 
Protestant  and  Orthodox  churches  and  is 
headquartered  in  Geneva,  Switzerland. 

(Geneva  is  the  city  from  which  the 
Church  of  the  Brethren  European  Pro- 


gram is  directed  under  Dale  Ott's  leader- 
ship.   Mr.  Ott  conveyed  his  "warm 
personal  greetings  and  hearty  congratu- 
lations" to  Mr.  Potter  upon  his  appoint- 
ment.) 

Dr.  Potter,  in  accepting,  empha- 
sized the  indivisibility  of  faith  and  action. 
He  pledged  to  continue  work  for  Chris- 
tian unity,  including  closer  relations 
between  the  World  Council  and  the 
Roman  Catholic  Church.    He  said  he 
would  intensify  efforts  in  the  areas  of 
mission  and  development,  extend  the 
fellowship  of  the  WCC,  and  press  for- 
ward the  work  in  justice  and  unity  begun 
by  his  predecessors. 

"The  nearer  we  come  to  the  cross, 
the  closer  we  come  together,"  he  told  the 
Central  Committee.   "Only  as  the  cross 
becomes  a  central  part  of  our  life  will  we 
come  closer  together." 

At  the  same  time,  he  pleaded  with  the 
WCC  to  face  the  world  with  both  love 
and  justice,  and  to  understand  that  pro- 
grams in  social  justice,  international  af- 
fairs, and  development  are  part  of  "an 
incarnate  engagement  with  the  world." 

The  churchman  has  literally  grown  up 
in  the  World  Council,  serving  two  stints 
on  the  staff,  from  1954  to  1960  as  head 
of  the  Youth  Department  and  since  1967 


W.  A.  Visser't  Hooft  (I.),  Eugene  Carson 
Blake  (center)  greet  Philip  A.  Potter 

as  head  of  the  powerful  Commission  on 
World  Mission  and  Evangelism,  now 
the  Program  Unit  of  Faith  and  Witness. 

Philip  Alford  Potter  came  to  world 
notice  in  1948  when  he  addressed  the 
First  Assembly  of  the  World  Council  in 
Amsterdam  on  behalf  of  youth  dele- 
gates. 

He  speaks  elegant  British-inflected 


4     MESSENGER    I0-15-72 


English,  and  knows  French  and  German 
as  well.    An  extrovert  with  a  hearty 
laugh  and  friends  around  the  globe,  his 
favorite  pursuits  include  Bible  study  and 
music.  Nearly  a  quarter  of  a  century 
later,  at  age  51,  he  is  heading  the  interna- 
tional organization.  —  Betty  Thompson, 
RNS  Special  Correspondent 

Mullen  joins  Brethren 
home  staff  in  Ohio 

Wilbur  E.  Mullen,  since  1969  director 
of  the  Church  of  the  Brethren  ministry  to 
men  facing  the  draft,  joined  the  staff  of 
The  Brethren's  Home  in  Greenville, 
Ohio,  in  September  as  that  institution's 
purchasing  agent. 

In  his  new  position,  he  is  charged  with 
the  responsibility  of  buying  a  half 
million  dollars  worth  of  food  and  medical 
and  operational  supplies  annually. 

The  Southern  Ohio  institution  is  a 
130-room  home  for  the  aging  with  a  90- 
bed  extended  care  facility.   However,  its 
capacity  will  exceed  500  persons  when 
the  six-story  medical  wing  and  four-story 
residential  wing  now  under  construction 
are  completed  in  1973. 

It  is  an  eight  million  dollar  expansion 
program,  explains  Ira  A.  Oren,  the 
home's  administrator,  and  will  make  The 
Brethren's  Home  the  largest  of  the  de- 
nomination's 20  homes  for  the  aging. 

In  moving  to  the  new  position,  Mr. 
Mullen  returns  to  a  field  of  special 
expertise.   From  1961  to  1964  he  served 
as  director  of  social  welfare  for  the  de- 
nomination.  In  that  capacity  he  related 
to  the  homes  and  hospital  and  to  the 
Brethren  Health  and  Welfare  Asso- 
ciation. 

From  1964  to  1969  he  was  director  of 
Brethren  Volunteer  Service. 

Mr.  Mullen  was  one  of  four  persons 
released  in  lune  by  the  denomination 
when  his  program  area  was  cut  back  in 
an  economy  move.   He  had  been  on  the 
national  staff  twelve  years  and  with  the 
exception  of  two  years  as  the  admission 
officer  of  McPherson  College  and  five 
years  in  academic  work  he  had  been 
related  directly  or  indirectly  to  the  Breth- 
ren Service  aspect  of  the  denomination 
since  he  was  drafted  in  1941. 

The  Mullens  reside  at  109  N.  Broad- 
way in  Greenville. 


[LainidlsfrDDDiio 


PEOPLE   YOU  KNOW 


Annual  Conference  Bible  hour  speaker 


and  associate  professor  of  religion  at  Syracuse  University, 
David  L.    Miller ,    spent  the  month  of  August  in  Switzerland 
teaching  a  seminar  on  literature  and  psychology  and  a  class 
in  comparative  mythologies. 

Celebrating  forty  years  in  the  ministry  is  Jra  Oren, 
administrator  of  Greenville  Brethren's  Home  in  Ohio.   He 
terminated  a  part-time  pastorate  at  the  Cedar  Grove  church 
in  September. 

Covington,  Ohio,  church  member  Gail  Martin   participated 
in  the  cast  of  the  Ohio  State  Fair  Youth  Ministry,  now  in 
its  fiftJi  year  of  engaging  fairgoers  in  dialogue.   This 
year's  approach  involved  a  dramatic  production. 


ALL   IN   THE  FAMILY 


John   W_.    Hunter ,   pastor  of  the 


Modesto,  Calif.,  Church  of  the  Brethren,  licensed  his  two 
sons  to  the  ministry  recently.  Jonathan   and  David  Hunter 
are  attending  Bethany  Seminary  this  year. 

In  Northern  Indiana  Paul  McBride  Jr . ,  Blissville, 
participated  in  licensing  ceremonies.  And  his  f  aliher , 
Paul  Sr.  ,   was  ordained  by  the  district. 

POTPOURRI   ...  Mid-Atlantic  District's  evangelism  task 
team  is  beating  Key  73 's  1973  1:hrust  with  an  evangelism 
clinic   scheduled  for  Oct.  27-28,  1972.   Myron  Augsburger, 
Merle  Grouse,  DeWitt  Miller,  Larry  Fourman ,  Mary  Detrick, 
and  Ralph  Detrick  will  provide  leadership  at  the  clinic 
which  will  include  a  mass  rally  at  a  local  high  school. 

Volunteers  answering  an  urgent  call  from  1ihe  New 
Windsor  Service  Center  processed  600 ,000  pounds  of  clothing 
to  meet  a  request  for  clothing  from  the  war  ravaged  country 
of  Sudan. 

Fifteen  International  Christian  Youth  Exchange  stu- 
dents are  at  home  in  Northern  Indiana  for  the  1972-73 
school  year.  Seven  Church  of  the  Brethren  families   are 
hosts  for  the  students,  who  hail  from  Germany,  Japan,      j 
Korea,  Sweden,  Finland,  and  Switzerland. 

Fifteen  campers  from  Lybrook  Navajo  Mission  joined 
other  Southern  Plains  District  intermediates  for  camping 
fun   in  August.   Fifty-four  persons  participated. 

Southern  Ohio  hosted  Children' s  International  Summer 
Village  delegates  in  July  and  August  at  Sugar  Grove.  The 
village  was  one  of  twenty  being  held  throughout  the  world. 

Four  South/Central  Indiana  congregations ,  Burnetts- 
ville,  Buffalo,  Pike  Creek,  and  Guernsey,  have  joined  in 
placing  Choice   3_  radio  spots   in  the  Monticello  area. 
Choice  3  spots  were  produced  cooperatively  by  the  Mennonite 
General  Conference  and  the  Church  of  the  Brethren. 

Twenty- five  Northern  Indiana  Brethren  from  nine 
churches  will  depart  for  the  Holy  Land   Nov.  27,  along  with 
an  Illinois  and  an  Ohio  family.   The  group  will  return 
Dec.  5.   Wilburn  Lewallen,  Nappanee,  is  host. 

Oakland  Church  of  the  Brethren  in  Gettysburg,  Ohio, 
has  opened  its  school   for  migrant  workers '    children.      In- 
fants ,  Head  Start  age  youngsters,  and  first  through  sixth- 
graders  are  participating  in  the  school,  forty-six  in  all, 
with  more  families  expected  to  enroll. 

10-15-72  MESSENGER  5 


\u)(B©m\i  [Tsrpxo 


An  Experiment 

in  Personal 
Commnnieations 


"The  small  church  has  felt  left  out  of 
the  larger  Brotherhood."   "We  are  so  far 
away."  "How  can  we  keep  in  touch?" 
"Doesn't  the  small  church  also  have  a 
unique  job  to  do?" 

In  response  to  comments  like  these, 
which  have  been  heard  frequently  over 
the  years,  four  Elgin  staff  families  spent 
the  month  of  July  in  two  caravans,  one 
traveling  east,  another  west,  visiting  small 
or  isolated  Brethren  churches.  Covering 
several  thousands  of  miles  in  their  cars 
and  trailers  the  eight  adults  and  seven 
children  experienced  many  rich  contacts 
with  the  churches  they  visited  and  the 
1,500  or  more  persons  they  talked  to. 

Earlier  in  the  summer  Clyde  E. 
Weaver,  coordinator  for  the  caravan, 
explained  that  the  intent  was  "to  affirm 
the  validity  of  small  congregations  and  to 
discover  together  the  advantages  of  avail- 
able gifts  inherent  in  their  parish  life." 
As  it  turned  out,  there  were  many  other 
values  realized  both  in  the  enriching 
personal  experiences  for  the  travelers  and 
in  what  the  caravan  meant  to  many  of 
the  churches  who  seldom  had  close 
contact  with  General  Board  personnel  or 
the  larger  church. 

Another  purpose  of  the  caravan  was  to 
provide  opportunities  to  engage  in  dia- 


logue on  the  concerns  especially  urgent 
in  small  Brethren  fellowships.   Such  dis- 
cussions proved  to  be  particularly  helpful 
to  staff  persons  who  in  turn  could  share 
their  findings  with  colleagues  and  pre- 
sumably do  a  better  job  in  serving  the 
entire  Brotherhood.    The  meetings  were 
also  helpful  to  the  churches  contacted 
because  they  could  obtain  information  on 
specific  questions  and  learn  how  the 
Brotherhood  could  serve  them.   But 
perhaps  the  chief  benefit  to  both  caravan- 
ers  and  the  churches  they  visited  came  in 
the  simple,  direct,  personal  communica- 
tion that  understanding  brings. 

Talking  to  caravaners  on  their  return, 
you  noted  that  they  had  a  new  appre- 
ciation for  the  face  of  America,  for  their 
travels  took  them  across  the  continent 
from  Maryland's  Eastern  Shore  to  Ore- 
gon's rocky  coast.   They  soon  became 
aware  that  Brethren  pioneers  looked  not 
only  to  limestone  soil  and  broad  fertile 
plains  when  they  established  their  farms 
and  churches,  but  that  some  of  them 
literally  took  to  the  hills,  choosing  to 
locate  their  small  churches  in  view  of 
ridges  crowned  with  mountain  laurel,  in 
the  sight  of  magnificent  snow-capped 
mountains,  on  the  edge  of  what  are  now 


national  forests,  or  close  to  fields  of 
cotton. 

The  natural  scenery  surrounding  many 
of  the  denomination's  small  churches  is 
overwhelming  in  its  beauty.    Most  of  the 
great  mountain  clusters  have  made  homes 
for  a  few  small  Brethren  churches.   You 
find  them  in  the  Rockies  and  in  the 
Cascade  Range,  on  the  edge  of  the 
Smokies,  along  the  ridges  and  knobs  of 
the  Alleghenies,  in  the  mist  and  haze  of 
the  Cumberlands,  and  in  the  rugged 
crests  of  the  Ozarks. 

Frequently  the  caravaners  found  them- 
selves looking  for  places  like  "Dunker 
Hill  Road,"  not  sure  whether  it  would  be 
at  the  end  of  "Tar  Hollow"  or  on  the 
other  side  of  "Rattlesnake  Ridge."  At 
other  times  they  were  seeking  "Capon 
Chapel"  and  might  be  looking  a  few  days 
later  for  "Ike's  Fork"  or  "Chicken  Roost 
Road."  Some  of  the  place  names  invited 
them  to  stay  longer  than  their  schedule 
would  permit.   Who  could  resist  Temper- 
anceville  or  Peace  Valley,  or  any  of  the 
churches  called  Pleasant  Valley  or 
Sunnyside?  The  weary  travelers  came  to 
appreciate  the  many  small  Brethren 
churches  located  in  groves:  Oak  Grove, 
Cedar  Grove,  Pine  Grove,  to  name  a  few. 
Some  of  them  have  distinctive  names  like 


GBSiiPaiwainQ  ttcn)  snniainn  cEDnuniPCBDQCBS 


6     MESSENGER     10-15-72 


by  Kenneth  I.  Morse 


From  top,  caravaners  Clyde  Weaver  and 
Marjorie  Morse;  a  West  Virginia  wel- 
come; Matt  Meyer  and  guitar  provide  a 
sing-along  at  Alberta,  Canada,  camp- 
ground 

Chimney  Run,  Stonewall,  Rock  House, 
Prairie  View,  or  Rice  Lake.   Others 
reflect  their  natural  setting  —  Grant's 
Pass,  Klamath  Falls,  or  Green  Hill. 

But  we  found  the  people  to  be  even 
more  interesting,  even  more  fascinating 
than  the  areas  in  which  they  lived. 
When  the  caravaners  came  home  at  the 
end  of  July,  their  notebooks  were  filled 
and  their  picture  books  crowded  with 
memories  about  the  hundreds  of  new 
friends  they  had  made.   It  is  hazardous  to 
mention  only  a  few  of  them,  but  who 
could  forget  the  elderly  pastor  who, 
while  he  was  serving  rural  churches,  put 
in  long  hours  every  day  as  a  locomotive 
engineer,  maintaining  a  remarkable  rec- 
ord for  safety  until,  just  a  month  or  two 
before  he  retired,  the  train  he  was  on 
was  involved  in  an  accident  that  was  not 
his  fault?   Or  the  layman  who  is  em- 
ployed by  one  of  NASA's  tracking  sta- 
tions on  an  island  along  the  Atlantic 
Coast?  Or  the  pastor  whose  first  funeral 
was  for  an  amputated  leg?  Or  the  man 
who  felt  so  strongly  about  the  King 
James  Version  of  the  scriptures  that  he 
would  allow  no  other  translation  in  his 
home?   Or  the  former  missionary  doctor 
who  now  serves  in  a  clinic  and  on  the 
hospital  staff  of  an  Appalachian  regional 
hospital?  Or  the  pastor's  wife  who  wel- 
comed the  caravaners  as  she  was  ac- 
companied by  two  of  her  ten  children, 
three  of  her  grandchildren,  and  some 
neighbor  children  she  was  babysitting? 
Or  the  energetic  layman  who  kept  such  a 
busy  schedule  in  the  control  tower  of  a 
large  city  airport  that  his  wife  could 
keep  track  of  him  only  if  she  had  a  new 
schedule  for  each  week?  Or  the  elderly 
sister  who  lived  in  a  small  trailer  near  the 
rural  church  she  had  known  most  of  her 
life,  where  her  father  had  been  pastor 
and  from  which  many  of  her  family  had 
gone  forth  to  serve  the  Brotherhood  in 
pastorates,  on  mission  fields,  and  in 
service  work  around  the  world? 

One  conclusion  that  became  quite 
evident  to  both  teams  before  their  month 
was  over  was  that  the  members  of  small 
churches  have  rich  gifts  to  share  with 
the  entire  Brotherhood.   Their  talents 


were  evident  in  the  songs  that  they  sing 
and  the  spirit  with  which  they  sing  them. 
Their  gifts  were  revealed  in  the  quilts 
that  the  sisters  fashion,  in  the  handi- 
crafts that  men  and  women  produce,  in 
the  rich  heritage  of  stories  they  tell 
reflecting  the  grace  of  God,  in  the  devo- 
tion that  enables  a  few  to  keep  a  church 
alive,  in  the  warmth  of  the  friendliness 
they  extend  to  strangers,  and  in  the  loy- 
alty to  their  faith  and  to  their  church  that 
sometimes  seems  fiercely  narrow  but  at 
all  times  can  become  a  source  of  strength. 

Yet  there  are  problems  too.    In  many 
instances  church  attendance  is  small. 
When  there  are  few  economic  oppor- 
tunities locally,  young  people  leave  to 
search  for  them  elsewhere  and  older  fam- 
ilies are  left  to  complete  the  membership 
of  the  church.   But  even  when  there  are 
prospective  members  in  the  community, 
the  church  program  does  not  always 
appeal  to  them  and  church  attendance 
suffers.   One  reason  may  be  that  in  too 
many  instances  the  church  program  is 
limited  to  Sunday,  perhaps  even  just 
Sunday  morning  services.   Some  small 
churches  look  to  revival  meetings  as  a 
means  to  stir  up  new  interests  and  im- 
prove participation.   But  for  many  of 
them  this  pattern  has  not  been  too 
successful. 

Some  would  say  that  what  the  small 
church  needs  is  more  adequate  pastoral 
leadership.   Certainly  the  patterns  of 
leadership  are  varied.  Some  churches  are 
served  by  pastors  who  live  50  and  60 
miles  away  and  who  have  other  jobs; 
these  pastors  drive  in  on  a  Sunday, 
preach  in  two  or  three  different  locations, 
then  leave  to  spend  most  of  their  time 
where  they  live  and  work.   Or  full-time 
pastors  may  find  it  necessary  to  serve 
several  churches,  often  preaching  four 
times  on  a  Sunday  and  otherwise  apply- 
ing their  efforts  at  many  points  and 
places.    In  some  cases  pastoral  leadership 
is  shared  in  cooperative  programs  where 
Brethren  may  join  with  Methodists  or 
Baptists.  Many  of  the  pastors  are  retired 
or  able  to  give  only  weekend  services. 
Even  though  such  leadership  is  provided 
at  great  personal  sacrifice,  in  most  cases 


10-15-72   MESSENGER     7 


it  seems  inadequate  to  help  small  church- 
es realize  the  potential  of  which  they  are 
capable. 

No  matter  how  adequate  the  pastoral 
leadership  may  be  —  and  the  caravaners 
found  examples  of  extremely  capable 
leadership  —  the  key  for  most  small 
churches,  as  indeed  it  may  be  for  larger 
ones  as  well,  is  in  dedicated  lay  leader- 
ship. Where  the  caravaners  observed  the 
most  vital  and  lively  church  programs, 
they  found  that  there  were  lay  persons 
ready  to  assume  leadership  responsibil- 
ities, willing  to  lead  groups  in  Bible  study 
and  in  prayer  services,  to  assist  in  wor- 
ship and  singing,  and  to  extend  the 
ministry  and  witness  of  the  church 
beyond  a  Sunday  service. 

One  of  the  messages  the  caravaners 
heard  loud  and  clear  told  them  that  too 
many  of  the  materials  prepared  in  na- 
tional offices  simply  do  not  speak  to 
many  of  the  people  in  small  churches. 
Curriculum  materials  tend  to  be  too 
difficult,  providing  far  too  much  material 
to  cover  and  oriented  more  toward  urban 
and  suburban  situations  than  toward 
persons  in  small  churches.   Yet  at  the 
same  time  local  spokesmen  also  indicated 
that  they  felt  a  great  need  for  more  help 
in  learning  how  to  use  materials  to  best 
advantage.   And  they  expressed  apprecia- 
tion for  the  function  that  a  magazine  such 
as  Messenger  can  fulfill  in  helping  to 
inform  the  entire  Brotherhood  and  in 
interpreting  where  the  church  stands  and 
what  it  is  doing. 

In  many  of  the  churches  youth  and 
children  were  much  in  evidence,  and 
they  were  vocal  in  sharing  their  aspira- 
tions and  indicating  their  needs.    Some 
young  people  expressed  dissatisfaction 
with  the  quality  of  the  instruction  they 
are  currently  receiving  in  church  school 
as  well  as  in  their  public  schools.    Some 
of  them  said  they  desire  to  have  more 
opportunities  for  leadership  within  their 
churches  and  to  have  the  assurance  that 
the  older  people  accept  them.  There  were 
other  young  people  who  felt  that  the 
church  generally  was  not  helping  them 
form  clear-cut  convictions  and  failed  to 
strengthen  their  basic  beliefs. 

A  small  church,  no  less  than  a  larger 
one,  can  minister  to  the  needs  of  its  im- 
mediate community  if  it  has  the  vision 
and  the  willingness  to  do  so.    For  ex- 
ample, a  small  church  in  a  Virginia  town 


puts  its  limited  facilities  at  the  disposal 
of  Boy  Scout  and  Girl  Scout  activities;  it 
encourages  a  ministry  among  older 
retired  persons;  it  makes  young  people 
feel  at  home  in  the  life  of  the  church;  and 
currently  it  is  reaching  out  in  a  new 
kind  of  ministry  to  community  college 
students.  In  a  quite  different  rural  situa- 
tion in  West  Virginia,  the  caravaners  who 
parked  their  trailers  not  far  from  the 
pastor's  door  soon  discovered  that  his 
doorstep  was  a  busy  place.   For  people  in 
his  mountain  community  knew  that  they 
could  find  a  hearing  and  help  at  his  door. 
There  were  other  persons,  also  in  small 
churches,  who,  when  asked  to  state  what 
they  felt  to  be  the  mission  of  their  church, 


Top,  Ellisford/  Whitehill  pastor  Escil 
Hiser  il.)  greets  caravaners  Tom  Wilson, 
Danny  Meyer.  Matt  Meyer:  below,  bap- 
tism at  Capon  Chapel,  W.  Va. 


said  it  was  "to  spread  the  gospel  in  our 
community"  or  "to  offer  an  outstretched 
hand  for  all  who  are  in  need."  Yet  it  is 
evident  that  some  churches  lack  this 
kind  of  vision,  and  it  is  important  for  the 
larger  church  to  realize  that  in  most 
small  churches  their  significant  Christian 
outreach  will  likely  follow  somewhat 
traditional  patterns  and  only  rarely  be 
expressed  in  what  have  been  called 
"newer  forms  of  ministry'." 

Frequently  throughout  its  history  the 
church  has  asked  Annual  Conference  to 
offer  help  in  facing  the  problems  con- 
fronting small  congregations.    Confer- 
ence committees  have  made  careful 
studies,  produced  documents,  and  pro- 
pounded recommendations.   As  wise  and 
reasonable  as  these  recommendations 
have  been,  frequently  they  have  not  been 
followed,  simply  because  they  appear  to 
members  of  small  congregations  to  be 
urging  them  to  conform  to  some  kind 
of  standard  that  identifies  the  church 
chiefly  in  terms  of  larger  units. 

If  the  caravan  to  small  churches  this 
past  July  accomplished  nothing  else,  it 
apparently  did  communicate  to  many 
small  congregations  that  they  are  cer- 
tainly not  the  only  ones  who  have  prob- 
lems.  Indeed,  their  very  smallness  can  in 
some  instances  be  an  asset  as  well  as  a 
liability.   It  became  evident  to  the  cara- 
vaners that  small  congregations  have  a 
unique  contribution  to  make  to  the 
church  as  a  whole.   They  bring  with 
them  gifts  that  the  larger  church  can 
cherish  and  in  which  it  should  delight  to 
share.   The  teams  concluded  that  change 
is  more  likely  to  come  if  small  congrega- 
tions are  encouraged  in  their  own  way  to 
fulfill  the  unique  mission  to  which  God 
has  called  them. 

When  the  caravaners  this  past  summer 
left  the  churches  they  visited,  they  did 
not,  like  the  Arabs,  "silently  fold  their 
tents  and  steal  away."  Rather  as  they 
hitched  up  their  trailers  they  heard  the 
friendly  invitation  to  "Come  again, 
often,"  or,  as  it  was  expressed  in  one  part 
of  the  country,  "Come  back,  y'all." 
The  travelers  would  be  glad  to  "come 
back."  They  will  long  remember  their 
new  friends.  As  one  staff  wife  put  it, 
"We're  not  sure  what  we  have  contrib- 
uted to  small  churches,  but  they  have 
helped  us  to  affirm  our  faith  in  a  new 
way."   D 


8     MESSENGER    10-15-72 


READER  r  NTO 
CAESAR 


If  Benjamin  Franklin,  Thomas  Jeflferson, 
and  some  of  the  other  founding  fathers 
of  the  United  States  were  to  view  the  cur- 
rent rehgious  situation  in  this  nation,  they 
would  probably  reaffirm  their  wisdom  in 
promoting  the  separation  of  church  and 
state.  They  would  find  various  religious 
groups  offering  competing  and  conflicting 
remedies  to  persistent  social,  ethnic,  po- 
litical, and  economic  problems.  They 
would  probably  conclude  that  relative 
state  neutrality  was  indeed  the  best  way 
of  harmonizing  these  conflicting  factions. 
Because  of  the  large  number  of  differ- 
ent religious  groups  in  colonial  America, 
these  early  leaders  were  concerned  about 
possible  conflicts  between  them.  They 
were  afraid  warring  factions  would  tear 


apart  the  social  fabric  of  the  fragile,  de- 
veloping nation.  Some  religious  groups 
rooted  in  parts  of  the  broad  family  of 
Calvinist  churches  favored  religious 
liberty  on  religious  grounds,  and  they 
added  their  support  to  movements  seek- 
ing to  guarantee  religious  liberty  and  to 
discard  the  European  practice  of  an 
established  state  church. 

Both  the  realism  of  political  leaders 
and  the  religious  convictions  of  some 
Christians  contributed  to  the  gradual  dis- 
establishment of  state  churches  in  Amer- 
ica and  to  the  gradual  general  acceptance 
of  religious  pluralism,  religious  liberty, 
and  religious  tolerance.  These  ideas  ap- 
pear commonplace  today,  but  they  are 
novel  and  unique  in  world  history.  Until 
modern  times,  the  religious  sphere  and 
political  sphere  were  very  closely  related 
to  each  other. 

Continued 


nm  (BaDmtt(Er]m[p(iDrpairp^  AinmcBiPncEai 


10-15-72  MESSENGER     9 


(DttDnceiPxwcDipndlD^/ 

A  most  significant  shift  of  emphasis 
has  taken  place  during  the  life  history  of 
various  rehgious  communities  in  America. 
Until  the  sixteenth  and  seventeenth  cen- 
turies the  overwhelming  proportion  of 
Christian  leaders  whose  writings  have 
been  preserved  were  preoccupied  with 
the  eternal  salvation  of  the  soul.  Though 
they  were  not  unaware  of  the  relations  of 
the  Christian  to  the  state,  the  liberty  or 
freedom  of  which  they  spoke  was  the 
inner  freedom  of  the  Christian  man. 

Almost  no  ancient  or  medieval  Chris- 
tian writers  challenged  the  widespread 
practice  of  human  slavery  in  pre-indus- 
trial  societies.  Paul  certainly  accepted 
the  practice.  He  was  not  referring  to  po- 
litical liberty  when  he  asserted  that  in 
Christ  there  was  neither  male  nor  female, 
Jew  nor  Greek,  slave  nor  free  man.  This 
reinterpretation  is  the  work  of  later 
thinkers. 

In  the  ferment  of  sixteenth,  seven- 
teenth, and  eighteenth  century  Europe, 
some  Christians  associated  with  the 
Left-Wing  of  the  Reformation  began  to 
relate  Christian  liberty  and  equality  to 
political,  social,  and/or  economic  liberty 
and  equality.  Such  views  have  become 
widespread  in  America. 

This  shift  of  emphasis  is  critical,  for  it 
marks  a  turn  among  Christians  from  an 
otherworldliness  to  a  greater  interest  in 
the  affairs  of  this  world.  In  the  American 
context,  this  shift  is  reflected  in  the  much 
more  intense  contemporary  conflict  about 
involvement  by  religious  institutions  in 
political,  social,  and  economic  matters 
than  about  religious  beliefs  and  creeds. 
It  is  also  reflected  in  a  persistent  concern 
among  American  Christians  for  freedom 
and  equality  in  the  political,  social,  and 
economic  spheres. 


(DnwfiD  iPCBllng 
mmdl  DRcEnnai 


Such  ideas  are  no  longer  associated 
with  a  particular  religious  tradition,  but 
they  are  broadly  diffused  throughout 
American  society.  Shorn  of  their  specific 
theological  undergirding,  "iiberty"  and 
"equality"  constitute  an  integral  part  of 
what  some  have  called  ".America's  Civil 
Religion,"  a  religion  including  and  tran- 
scending the  various  special  religious 
groups  in  American  society. 

Every  society  must  have  some  inclu- 
sive central  values  guiding  the  ways  vari- 
ous individuals  and  groups  relate  to  each 
other.  Some  religious  communities  with- 
in a  society  may  understand  themselves 
primarily  in  opposition  to  certain  of  the 
dominant  values  of  the  given  society,  but 
they  cannot  deny  their  existence. 

Many  members  of  a  particular  reli- 
gious community,  such  as  the  Church  of 
the  Brethren,  affirm  some  of  the  dominant 
values  of  American  society,  such  as  reli- 
gious liberty,  and  deny  others,  such  as 
the  legitimacy  of  milita^^'  power  as  an  in- 
strument of  foreign  policy.  This  com- 
plexity leads  to  ambiguous  relations  be- 
tween some  members  of  the  smaller 
group  and  some  members  of  the  larger 
society. 


A\Iltt(ED°mffitl.fiw(E 

Some  Christian  groups,  such  as  classi- 
cal Lutherans,  have  tried  to  overcome  the 
disharmony  in  this  church-world  contrast 
by  seeing  a  paradoxical  relation  between 
the  two  kingdoms.  Others,  including 
Left-Wing  Anabaptists  such  as  the  Men- 
nonites,  sought  to  overcome  this  tension 
by  withdrawing  from  the  world  and  seek- 
ing to  avoid  political,  social,  and  eco- 
nomic involvements  with  nonbelievers. 
Emerging  in  opposition  to  the  established 
church  in  Germany,  the  Church  of  the 
Brethren  in  America  has  often  had  con- 
siderable affinity  with  these  earlier 
Anabaptists. 

Both  groups  have  a  basically  negative 
view  of  civil  government.  In  the  classical 
Lutheran  view,  civil  government  is  neces- 
sary to  restrain  evil,  but  the  state  does  not 
contribute  positively  to  the  harmony  of 
life  with  life.  In  the  view  of  the  with- 
drawing sects,  the  state  is  an  evil  with 
which  Christians  are  to  have  as  little  to 
do  as  possible. 

Other  Christian  groups,  such  as  Roman 
Catholics  and  Presbyterians,  have  had 
different  views  of  the  relation  between 
the  church  and  the  world.  In  somewhat 
different  ways,  many  members  of  these 
historical  groups  have  encouraged  Chris- 
tians to  participate  in  the  world,  seeking 
to  shape  it  in  ways  conforming  to  their 
vision  of  the  way  things  ought  to  be. 
Both  groups  traditionally  felt  the  church 
should  provide  rather  direct  guidance  for 
the  public  sphere,  producing,  among 
other  thinas,  conflicts  about  religious 


10     MESSENGER    10-15-72 


liberty.  Presbyterian  groups  in  America 
began  to  modify  some  of  these  views  in 
the  context  of  the  American  experience 
in  the  eighteenth  and  nineteenth  cen- 
turies, and  Roman  CathoHcs  in  America 
have  more  recently  begun  to  modify  their 
traditional  views  as  they  have  become 
more  Americanized.  In  both  groups, 
however,  significant  leaders  continue  to 
address  a  range  of  public  policy  issues. 

Both  classical  Roman  Catholicism  and 
many  historical  Calvinistic  groups  had  a 
more  positive  view  Toward  civil  govern- 
ment. It  did  more  than  restrain  people 
from  doing  evil;  it  also  contributed  posi- 
tively to  the  common  good. 

Lutherans  and  early  Anabaptists  were 
not  the  only  ones  who  interpreted  civil 
government  negatively.  Some  Christians 
looked  dimly  upon  the  existing  social  or- 
der, but  they  called  on  leaders  to  use  the 
sword  to  effect  a  radical  transformation 
of  the  social  order.  By  eradicating  the 
roots  of  the  evils  corrupting  the  social 
order,  they  envisioned  the  establishment 
of  a  more  holy  community.  Others  of  a 
more  conservative  turn  felt  the  given 
situation  was  about  the  best  one  might 
expect,  granted  the  corruptness  of  human 
nature. 


ITDncE  (DaDmtl;(Eiim[paDi]?aii]?'gr 
SfittnnaittfiaDm 

People  can  be  found  in  every  Christian 
group  in  America  today  with  spiritual 
and  intellectual  roots  in  each  of  these 
contrasting  views  on  the  nature  of  civil 
government.  Among  the  Church  of  the 
Brethren  the  pessimistic  view,  analogous 
to  the  classical  Mennonite  view  noted 
earlier,  probably  is  dominant  today. 
Nonetheless,  able  proponents  of  most  of 
the  other  views  are  present. 

This  diversity  within  every  religious 
communion  in  the  United  States  today  in- 
creases the  likelihood  of  internal  dis- 
agreements about  issues  of  public  policy. 
Christians  cannot  agree  as  to  the  attitude 
their  church  should  take  toward  the  gov- 
ernment in  general  and  toward  various 
social,  economic,  and  political  issues  in 
particular. 

These  disagreements  about  the  church's 
role  in  the  public  sphere  extend  across 
denominational  lines.  Often  certain 
people  in  one  denomination  will  find 
themselves  in  more  agreement  with  cer- 
tain members  of  other  denominations 
than  with  other  members  in  their  own 
denomination. 

In  the  present  circumstances,  one  of 
the  most  important  contrasts  in  attitudes 
is  between  some  members  of  ecclesias- 
tical bureaucracies  and  many  members  of 
local  churches.  Generally  speaking, 
spokesmen  for  denominational  and  inter- 
denominational church  bodies  have  been 
clearer  in  their  denunciation  of  the 
Vietnam  War,  current  public  welfare 
practices,  and  racial,  sexual,  and  ethnic 
inequality  than  most  laymen  have  been. 
Members  of  historic  peace  churches  may 
have  been  generally  sympathetic  to 
ecclesiastical  opposition  to  the  Vietnam 
War,  but  probably  they  have  not  been  as 
sympathetic  to  ecclesiastical  proposals 
regarding  domestic  policy. 

These  disagreements  among  church 
members  in  the  American  context  are  al- 
ways balanced  by  conciliatory  efforts, 
based  partly  on  conviction  and  partly  on 
necessity.  Many  are  persuaded  that  the 
things  unifying  Christians  are  more  im- 
portant than  the  things  which  divide 
them.  Because  of  the  principle  of  volun- 


teerism,  absolutely  central  in  the  Amer- 
ican context,  religious  institutions  ulti- 
mately must  rely  on  suasion  rather  than 
coercion. 

In  spite  of  intense  social  pressures 
which  might  be  brought  to  bear  in  certain 
circumstances,  anyone  who  wants  to  dis- 
sociate from  any  given  religious  institu- 
tion may  do  so  with  political  impunity. 
Such  a  reality  contributes  strongly  to  the 
pragmatism,  activism,  and  "clubbiness" 
of  American  religious  institutions,  noted 
with  disdain  by  many  European  church- 
men. 

This  style  of  church  life  blunts  conflicts 
and  enhances  lay  involvement  in  religious 
institutions.  It  is  one  of  the  major  rea- 
sons for  the  much  greater  participation  of 
American  laymen  in  their  churches  than 
is  the  case  in  any  northern  or  western 
European  country. 

Some  members  of  a  given  denomina- 
tion may  have  a  clear  sense  of  the  theo- 
logical and  historical  roots  helping  shape 
their  attitude  toward  the  government. 
Most  have  vague  feelings  about  them,  but 
they  have  not  brought  various  alternatives 
fully  into  self-consciousness.  The  per- 
spectives highlighted  here  may  help  some 
come  to  such  a  self-consciousness  as  they 
struggle  with  the  perennial  problem  of 
what  a  Christian  should  render  unto 
Caesar. 

If  a  Christian  prizes  the  ideas  of  reli- 
gious liberty,  religious  tolerance,  religious 
pluralism,  and  at  least  some  of  the  broad 
values  embodied  in  the  notion  "liberty, 
equality,  and  brotherhood  in  a  democracy 
under  God,"  he  is  bound  to  give  qualified 
support  to  American  society,  where  these 
values  are  partially  realized.  Christians 
who  offer  a  very  strongly  negative  assess- 
ment of  American  society  find  their  roots 
in  classical  Lutheranism  or  in  the  Left- 
Wing  of  the  Reformation,  for  Christians 
in  these  groups  view  the  public  sphere  as 
a  realm  to  be  endured,  evaded,  or  radical- 
ly transformed.    □ 


10-15-72   MESSENGER     11 


^'ipaumlk  So  CDffliEPipcEi]? 


ff 


The  Work  Was 


Frank  Carper  arises  at  5:30  each  morn- 
ing, "coming  down  hard  with  both  feet," 
ready  for  his  usual  half-hour,  two-mile 
constitutional.  Joining  him  for  one  of 
those  walks,  I  was  less  enthused  than  he 
about  the  hour,  despite  the  brisk,  bright 
daybreak  that  greeted  us.  These  were  not 
the  "banker's  hours"  of  which  I  had 
heard  stories. 

But  it  is  the  stuff  of  which  life  has 
been  made  for  Frank  S.  Carper,  79.  Pas- 
tor from  1929  to  1961  of  the  Palmyra, 
Pa.,  Church  of  the  Brethren,  while  serv- 
ing full-time  as  an  executive  vice-presi- 
dent of  one  of  the  community's  banks, 
teacher  of  a  men's  Bible  class  since  1910, 
husband  to  Ella  Ebersole  Carper  and  the 
father  of  four  children,  a  regular  re- 
vival speaker,  a  mover  and  leader  for  the 
camp,  the  college,  and  the  district,  and 
still  nearly  as  busy  in  retirement  —  Frank 
Carper  needed  every  hour  of  the  day.  Be- 
sides, as  he  put  it,  "God  is  very  real  early 
in  the  morning." 

To  a  parishioner  who  once  met  him  on 
one  of  his  walks  and  said  whimsically, 
"You're  out  early  this  morning,  aren't 
you?",  Dr.  Carper  responded  with  a  wry 
smile,  "Yes,  and  a  half  hour  late." 

In  our  walk  I  came  to  know  the  town 
in  which  I  was  born  and  raised  through 
the  eyes  of  one  who  had  spent  a  lifetime 
there.  Dressed  in  topcoat,  scarf,  and 
homberg,  my  host  carried  a  cane  for 
which  he  seemingly  had  no  need  as  he 
stepped  off  a  pace  that  kept  us  both  warm. 
Our  jaunt  through  the  community  — 
taking  exactly  an  hour  —  found  us  on 
Cherry  Street  by  the  high  school  ...  up 
to  the  town  square  to  the  soon-to-open 
Valley  Trust  Company  where  he  pur- 
sued a  business  career  until  1966  .  .  . 
down  Main  Street  and  North  Chestnut 
to  the  Palmyra  church  .  .  .  into  the  east 
part  of  town  and  near  my  family's  home 
on  South  Forge  Road.  And  as  we  went 
I  gained  a  nostalgic  account  of  the  roots 


of  myself,  and  more  so,  of  my  guide. 
And  we  talked. 

"I  wouldn't  ask  anybody  else  to  do  it, 
but  I  think  I  was  real  fortunate  that  I 
could  get  a  bank  and  a  church  at  the 
same  time. 

"There  was  no  question  about  it.  The 
church  wouldn't  have  thought  of  sup- 
porting anyone,  and  there  I  must  give 
credit  to  Brother  Longenecker  [who  pre- 
ceded Dr.  Carper  as  Palmyra's  elder-in- 
ch arge]. 

"He  always  considered  himself  pastor 
of  the  church.  He  married  us  in  1916 
and  signed  his  name  J.  H.  Longenecker, 
pastor  of  the  Church  of  the  Brethren. 

"The  church  Bible,  I  know,  has  in  his 
handwriting  that  it  was  presented  to  the 
Palmyra  Church  of  the  Brethren  by  one 
of  the  pastors.  He  was  that  pastor  and 
I  think  that  did  something  to  me. 

"With  Brother  Longenecker  the  church 
was  always  first.  He  neglected  his  family, 
his  farm,  everything  for  the  sake  of  the 
church.  I  knew  that  if  there  was  to  be 
a  church  at  Palmyra,  somebody  had  to 
do  the  work  of  the  pastor." 

And  indeed  there  has  been  a  church 
at  Palmyra,  born  in  the  nurture  of  the 
Spring  Creek  congregation  at  Hershey, 
growing  from  a  small  fellowship  in  a 
frame  building  into  a  gathering  of  some 
1 .024  members  meeting  in  a  massive, 
brick,  white-steepled  structure,  and  be- 
coming one  of  the  largest  —  and  perhaps 
the  strongest  —  of  the  denomination's 
congregations. 


Jeeing  the  congregation  through  its 
major  period  of  growth  was  Frank  S. 
Carper,  a  man  of  immense  energy  abated 
only  by  his  years,  a  keen  intellect,  a  wit, 
and,  some  will  attest,  a  temper  for  which 
he  sometimes  has  had  to  ask  forgiveness. 
For  those  who  have  known  Frank  Car- 
per, it  is  easy  to  paint  him  in  glowing 


terms,  in  strokes  larger  than  life,  merely 
on  the  merits  of  his  accomplishments  in 
the  congregation  and  district. 

One  is  tempted  to  ask  the  real  Frank 
Carper  to  step  forward,  so  much  are  his 
role  and  philosophy  sometimes  obscured. 
One  of  the  questions  that  remains  in  poor 
perspective  is  the  style  of  leadership  he 
demonstrated. 

To  call  the  Palmyra  church  during  his 
long  pastorate  a  "one-man  church"  is 
probably  both  true  and  unfair  at  the  same 
time.  It  is  a  characterization  he  himself 
raised  —  and  quickly  refuted  —  as  we 
conversed  in  the  basement  study  of  his 
home. 

"I  used  to  get  so  tired  of  this  stigma 
that  one  morning  I  counted  the  people 
who  had  participated  in  leadership  in 
some  form  or  another  during  the  two 
hours  we  were  at  church.  There  were 
200. 

"I  think  the  secret  of  a  good  church 
is  that  the  church  must  not  only  mean 
something  to  the  individual,  the  individual 
must  mean  something  to  the  church." 

Dr.  Carper's  leadership  must  be  seen 
as  of  a  strong  hand,  centralized,  at  times 
even  arbitrary.  When  political  and  eco- 
nomic instability  in  the  country  demanded 
persons  of  authority,  he  enlisted  firm  sup- 
port for  the  church  as  an  institution. 
This  began  in  the  building  of  the  local 
parish.  And  he  is  concerned  that  today 
attendance  is  dropping  because  people 
across  Christendom  are  losing  the  loyalty 
they  have  had  to  the  local  church. 

Is  there  still  something  necessary'  about 
members  of  the  corporate  body  coming 
together?  "I  find  people  wanting  to  work 
together  and  wanting  to  play  together,"  he 
responded.   "You  ought  to  have  the 
same  idea  about  worshiping  together. 

"Sure  you  can  worship  with  some 
other  people,  but  you  lose  something  by 
not  having  a  continued  fellowship  with 
your  own  group.  That  doesn't  mean  that 


12      MESSENGER    10-15-72 


Never  Finished 


^T) 


we  are  so  narrow-minded  that  we  can't 
worship  with  anybody  else.  We  enjoy 
that,  but  there  must  be  a  core  of  sta- 
bihty  in  the  congregation.  We  can't  all 
go  out  the  same  Sunday  and  keep  the 
work  going." 


1 

_  he  work  at  Palmyra  kept  going 

through  careful  attention  to  lay  participa- 
tion —  those  200  members  involved  in 
some  leadership  roles  each  Sunday  and 
through  the  week.  And  in  this  respect  Dr. 
Carper  must  be  looked  upon  as  an  enabler 
of  others,  not  as  one  who  did  it  all  him- 
self. 

In  fact,  whether  he  planned  it  or  not, 
he  was  moving  his  congregation  from  his 
own  era  which  more  easily  accepted  an 
authoritarian  approach,  to  the  social 
scene  today  which  embraces  a  more 


text, 

photography 
by  Ronald 
E.  Keener 


I 


democratic,  lay-oriented  stance.  Palmyra 
was  one  of  the  first  congregations  of  the 
district  to  expand  the  deacon  board  into 
a  lay  member  board  of  administration. 
One  in  a  unique  position  to  reflect  on 
Dr.  Carper's  leadership  is  Palmyra's  pres- 
ent pastor,  Donald  W.  Rummel,  who  12 
years  ago  served  also  as  associate  pastor 
with  Dr.  Carper.  "  'The  times'  and  'the 
man'  were  naturals  for  each  other.  .  .  . 
Frank  Carper  is  a  man  who  learned  to 
carry  authority  with  an  ethical  dimension 
and  with  a  deep  sense  of  responsibility. 
I  believe  he  enjoyed  it." 


m)„ 


•^uring  part  of  the  32  years  he  was 
pastor  at  Palmyra,  the  Brethren  were  in 
transition  from  a  sect  to  a  church,  and 
the  forces  of  fundamentalism  and  divis- 
iveness  were  tearing  at  the  fabric.  Dr. 
Carper  recalls; 

"We  were  the  smallest  church  in  town 
and  we  were  the  most  backward  church 
in  town.  We  were  the  church  that  was 
known  as  the  old  Brethren.  We  had  no 
young  people.  When  I  came  into  the 
church  there  were  less  than  one  half 
dozen  in  this  area  that  were  as  young  as  I 
was,  and  I  was  15." 

Significantly,  when  divisions  broke 
upon  many  congregations  in  the  district, 
the  Palmyra  church  survived  the  splits. 
One  former  pastor  in  the  district  recalls: 
"Frequently,  disgruntled  members  from 
adjoining  churches  would  go  to  Palmyra. 
Frank  was  sure  to  cater  to  them  and  find 
a  place  for  them  in  the  life  of  the  church. 
He  saved  many  for  the  Church  of  the 
Brethren." 

Exposed  to  the  conflicts  of  the  funda- 
mentalists and  the  modernists  of  an  earli- 
er day.  Dr.  Carper  preached  from  a  gos- 
pel base.  "I  did  a  lot  of  expository 
preaching  and  stuck  very  close  to  the 
Bible  so  that  members  didn't  need  to  go 
to  a  Bible  conference  or  to  some  other 
church  to  hear  Bible  preaching." 

His  first  sermon  in  the  ministry  at 
Hershey  was  on  the  centrality  of  Christ 
and  the  cross  in  our  faith.  Inscribed  in 
Palmyra's  pulpit  today  is  a  reminder 
visible  to  the  minister:  "Sir,  We  Would 
See  Jesus." 

J.  H.  Longenecker  had  a  large  influ- 
ence on  Frank  Carper,  significantly  so  in 
church  polity.  Longenecker  was  "not 
one  who  thought  the  official  board  runs 

14     MESSENGER    10-15-72 


the  church,"  recalls  Dr.  Carper,  and  was 
called  at  times  to  remind  the  deacons 
that  "we  don't  decide  anything.  The 
church  has  the  final  decision." 

Dr.  Carper  attributes  the  neighboring 
church  divisions  to  a  misplaced  spirit  of 
authority.  "I  think  that's  why  we  lost  the 
office  of  deacon  —  so  largely  because  in- 
stead of  'deaconing'  they  wanted  to  rule." 

"Brother  Longenecker  didn't  always 
agree  with  the  leadership  of  the  church. 
He  would  come  back  from  Annual  Con- 
ference and  tell  us  it  wasn't  quite  the  way 
he  thought  he  would  have  done  if  he  had 
his  way,  but  it  was  the  voice  of  the 
church  and  we  would  abide  by  it."  And 
it  has  been  that  "voice"  which  has  guided 
Dr.  Carper. 

Undoubtedly  his  force  of  personality 
at  times  has  dissuaded  persons  from  dis- 
agreeing with  him.  But  his  prevailing  at- 
tributes —  a  dynamic  and  positive  per- 
sonality, a  melodious  and  powerful  voice, 
a  genius  at  administration,  the  ability  to 
put  persons  to  work,  to  inspire  support, 
to  roll  with  the  punches,  to  make  deci- 
sions quickly  —  have  helped  hold  people 
together  in  a  changing  church.  His 
strong  convictions  indicated  he  knew 
where  he  was  going;  he  inspired  a  similar 
vision  in  the  congregation. 


Frank  Carper's  ministry  at  the  Palmyra 

church  (pictured  right)  reflects  time  spent 

in  a  book-filled  study 


Given  his  reputation  as  "local  church 
builder,"  preacher,  and  leader  in  the  re- 
gion where  Brethren  first  came  to  this 
country,  why  then  was  Frank  Carper  not 
more  of  a  national  figure  in  his  denomina- 
tion —  moderator,  for  example?  It  seems 
apparent  that  he  saw  the  work  of  the 
local  church  more  pressing,  more  urgent 
than  Brotherhood  matters.  He  felt  the 
sincere  obligation  to  his  banking  career  as 
well.  Time  simply  didn't  permit  wider  in- 
volvements. And  too,  says  one  friend, 
"He  never  aimed  at  popularity." 

It  is  not  unfair  to  say  that,  by  orienta- 
tion, he  was  provincial  in  his  ministry. 
One  observer  has  noted:  "He  could  func- 
tion well  in  a  local  area  but  was  not  one 
to  mix  well  or  feel  he  understood  wider 
perspectives. 

"Annual  Conference  was  for  him  his 
guideline  to  authority.   He  felt  little  need 
to  influence  the  Brotherhood.   If  he 
could  support  the  church  at  large  with 
the  church  at  home,  that  to  him  was 
fulfilling  enough." 


/till,  he  was  a  member  of  Standing 
Committee  for  many  years,  was  on  the 
mission  board  before  1947,  and  chaired 
a  committee  which  reported  on  the 


church's  membership  in  the  National 
Council  of  Churches  at  the  1966 
Louisville  Conference.   He  was  a  major 
Conference  speaker  on  occasions  and  in 
1951  received  an  honorary  degree  from 
Bethany  Seminary. 

Some  will  call  Frank  Carper  a  con- 
servative.  But  one  must  ask,  conservative 
as  compared  to  what?   He  is  not  a  sec- 
tarian, not  a  fundamentalist,  not  an 
evangelical. 

Without  a  seminary  education,  he  has 
read  constantly  to  find  new  insights. 
When  fundamentalism  was  making  an 
impact  in  eastern  Pennsylvania,  he 
studied  all  he  could  find  on  both  sides  of 
the  issue. 

He  has  probably  been  expert  at  testing 
the  political  temperature  on  any  church 
issue,  knowing  where  his  people  stood  and 
to  what  extent  he  could  lead  them  a  step 
further.   If  he  was  not  liberal,  he  was 
progressive;  if  he  did  not  move  swiftly, 
he  moved  decidedly. 

He  explained:  "I  wanted  to  be  ahead 
of  the  times  but  I  wanted  to  wait  until  it 
was  right.  I  think  that's  why  our  Pal- 
myra congregation  had  so  many  council 
meetings  on  the  baptism  question  —  three 
I  think.  Some  persons  wanted  to  force 
change.   Now  it's  all  settled. 


"If  there  wasn't  enough  sentiment  for 
change,  I  wondered  whether  we  wouldn't 
better  wait  a  little  —  that  we'd  gain  more 
time  that  way,  and  I  think  we  did.  .  .  . 

"That's  where  our  present  generation 
doesn't  understand.    They  think  we're 
traditionalists  and  have  to  do  everything 
the  way  we  used  to,  and  that's  not  true. 
We  made  more  changes  than  a  lot  of 
other  people  and  I  think,  though  they're 
not  aware  of  it,  they're  harder  to  change 
already  than  we  were. 

6677 

J— L  don't  care  how  good  a  change  was, 
how  good  a  plan  was,  there  was  nothing 
that  worked  on  indefinitely.   You  had  to 
change.    Surely  things  I  did  50  years  ago 
were  questioned  by  the  older  folks. 

"You  can't  run  ahead  and  lose  your 
team,  but  you  can't  wait  till  everybody 
is  on  the  bandwagon  either.  You  have 
to  know  when  to  move  and  you  have  to 
keep  on  the  move.  The  church  doesn't 
grow  if  there's  no  change.  The  child 
doesn't  grow  if  there's  no  change." 

It  was  Palmyra  that  was  ahead  of  oth- 
er congregations  in  introducing  musical 
instruments  into  worship,  in  organizing  a 
Sunday  school,  in  instituting  a  lay  ori- 
ented polity,  in  setting  up  day  camping 
programs,  in  making  use  of  a  divided 
chancel,  in  developing  an  undershepherd 
plan  of  parish  visitation,  in  launching  a 
strong  program  of  stewardship,  in  broad- 
casting to  extend  the  word  of  the  minis- 
try.  Pastor  Carper  was  one  of  the  early 
ministers  to  perform  marriage  ceremonies 
for  persons  who  had  been  divorced,  and 
in  this  respect  he  was  in  advance  of  the 
position  of  Annual  Conference. 

"Palmyra  frequently  set  the  pace  for 
innovation  in  church  administration,  and 
in  forms  and  methods  of  worship,"  said 
Carl  W.  Zeigler  Sr.  of  Elizabethtown, 
Pa.   "  Tf  it  works  at  Palmyra,  why  will  it 
not  work  with  us?'  was  a  frequent  com- 
ment." 

In  sixty  years  of  ministry,  marked  by 
congregational  observances  this  past 
spring.  Frank  Carper  has  held  121  re- 
vival meetings,  sometimes  driving  70 
miles  one  way  each  day;  809  funerals,  of 

Ella  and  Frank  Carper  celebrated  his 
sixty  years  in  the  ministry  that  began  at 
the  Spring  Creek  church  in  Hershey 


which  some  250  were  for  non-Brethren 
who  regarded  him  as  their  pastor;  and 
358  weddings  —  my  wife's  and  mine 
was  number  356. 

His  work  and  accomplishments  have 
come  with  risks  to  his  health  and  to  his 
family.  Ella  Carper,  he  admits,  "had 
the  burden  of  the  family." 

Difliering  from  his  predecessor,  J.  H. 
Longenecker,  on  the  matter  of  the  paid 
ministry.  Dr.  Carper  saw  ample  scriptural 
cause  for  the  laborer  being  worthy  of  his 
hire.  Yet  he  always  found  ways  to  return 
to  the  treasury  unused  whatever  he  re- 
ceived.  It  was  more  with  pride  than  with 
conviction,  he  believes,  that  the  Brethren 
proclaimed,  "We're  not  like  the 
Lutherans;  they  have  to  pay  for  their 
minister." 

He  recalled  the  elder  from  the  Ann- 
ville  church  five  miles  distant  who  had 
spoken  at  Palmyra.  His  car  fare  was 
$1.97. 

"I  don't  know  the  number  of  deacons 
they  had  to  get  together  until  they  could 
get  the  exact  change.   They  wouldn't  give 
him  two  dollars;  the  three  cents  would 
have  been  paying  him,  you  see." 

Gardening  has  been  Dr.  Carper's 
"nerve  tonic"  through  the  years.    He  still 
speaks  occasionally,  but  has  been  mostly 
involved  in  organizing  the  files  and  his- 
torical records  he  has  kept  over  the  years. 
He  maintains  one  of  the  most  complete 
historical  files  on  the  church  outside  the 
college  and  denominational  archives. 


DD, 


/r.  Carper's  contributions  to  the 
church  cannot  be  separated  from  the  con- 
text of  his  times,  or  even  from  an  aware- 
ness that  he  spent  his  life  in  one  com- 
munity, one  congregation,  and  one  dis- 
trict.  But  does  he  speak  only  for  an  era 
past,  or  for  a  single  parish?  No,  I  sug- 
gest there  is  in  his  life  story  and  in  his 
mind  today  insights  to  guide  the  crucial 
struggles  of  the  church  and  of  Christians, 
if  we  but  listen. 

To  know  Frank  S.  Carper  is  to  know 
more  fully  what  it  means  to  love  the 
church  and  to  want  to  live  a  fuller  life. 
Other  congregations  sought  his  ministries 
over  the  years,  but  at  Palmyra,  "the  work 
was  never  finished."  He  gives  us  an 
example  of  life  and  love  for  the  larger 
church  —  whose  work  indeed  remains 
incomplete.    Q 


10-15-72   MESSENGER     15 


TT 


mcE 


fims 


cdIT  ttDncB  UkittDQCBrp 


"I  just  don't  like  white  people!" 

Twenty-five  high  school  students  and 
several  community  leaders  lifted  their 
eyebrows  at  this  outburst  from  one  of  the 
three  black  students  in  the  room.   The 
junior  girl  continued,  "I  don't  enjoy  going 
to  school  with  them,  and  I  don't  even 
enjoy  talking  with  them." 

The  scene  was  Harrisonburg  High,  a 


predominately  white,  middle-class  ori- 
ented school  in  Virginia's  serene  Shen- 
andoah Valley.   The  occasion  was  a  half- 
day  seminar  on  human  relations.   I  was 
the  only  teacher  present. 

Shock  and  indignation  swept  in  waves 
over  most  of  the  white  people  in  the 
room.   They  had  just  expressed  their 
concern  for  brotherhood.  They  had  dis- 
cussed the  prejudices  of  their  parents  and 
grandparents.   They  had  deplored  racist 
policies  in  education,  housing,  and 
business.   Instead  of  a  pat  on  the  back, 
they  had  received  a  slap  in  the  face  for 
their   "enlightened"  attitudes. 

As  the  discussion  leader,  I  listened  to 
the  heated  exchange  which  followed, 
thinking  of  the  bitterness  of  the  sins  of  the 
fathers  visited  upon  the  children. 
"Why  do  I  have  to  pay  the  price  for  the 
bigotry  of  my  ancestors  when  I  am  willing 
to  accept  you  now?"  was  the  mute  cry  of 
many.  They  repeatedy  tried  to  reason 
with  their  black  classmate  who  stood 
stoically  behind  her  right  to  hate. 

I  remembered  the  words  of  Msimangu 
in  Cry,  the  Beloved  Country:  "I  have  one 
great  fear  in  my  heart,  that  one  day  when 
[the  whites]  turn  to  loving  they  will  find 
we  are  turned  to  hating." 

I  also  recalled  a  conversation  with 
evangelist  Tom  Skinner  at  an  Eastern 
Mennonite  College  peacemaking  seminar. 
He  said  that  the  best  thing  a  white  person 
can  do  now  is  not  to  try  to  help  the  black 
man,  because  he  doesn't  want  help.  The 
real  need  is  for  white  persons  to  change 
the  prejudice  in  their  brothers'  hearts, 
he  added. 


nncErPsDncB^ 
BDncBxwainiicEir 


16      MESSENGER    I0-15-72 


That  medicine  was  hard  for  me  to 
swallow  then.   But  now  I  understood  why 
most  of  the  people  in  the  room  were  hurt 
after  their  goodwill  had  been  rejected. 

I  missed  an  opportunity  to  remind  the 
group  that  true  dedication  to  healing 
human  wounds  means  that  we  love  those 
who  spurn  our  attempts  to  share.   The 
group  moved  on  to  other  important,  but 
less  painful,  topics. 

The  president  of  the  local  human  rela- 
tions council,  a  black  citizen,  then  told 
the  group  how  two  EMC  professors  and 
a  Church  of  the  Brethren  minister  had 
altered  some  of  the  injustices  of  institu- 
tionalized racism.    The  students  asked 
how  they  could  apply  lessons  the  council 
learned  to  the  high  school  situation.    But 
we  ended  the  seminar  with  no  major 
proposals  or  solutions. 

The  Harrisonburg  High  administration 
had  planned  a  series  of  seminars  to  en- 
able students  to  dialogue  in  areas  of  their 
interest  —  the  supernatural,  rock  music, 
Vietnam,  and  race  relations  among  them. 
When  we  teachers  informally  discussed 
the  seminars,  one  remarked,  "I  wouldn't 
touch  the  one  on  race  with  a  ten-foot 
pole." 

As  a  first-year  teacher,  I  wasn't  overly 
confident  myself  in  accepting  the  dis- 
cussion leader  assignment  for  this  con- 
troversial area.  But  I  volunteered  be- 
cause it  fit  in  with  my  rationale  for  want- 
ing to  teach  in  a  public  high  school. 
What  better  opportunity  to  share  con- 
cerns that  matter  —  in  the  Spirit  that 
matters,  I  reasoned. 

Even  before  entering  the  classroom 
last  September,  I  had  tried  to  ascertain 
mentally  what  my  approach  to  race 
relations  would  be.    I  had  grown  up  in 
lily  white  Lititz,  Pennsylvania,  where  my 
only  contact  with  a  minority  group  mem- 
ber was  the  annual  visit  of  a  Puerto 
Rican  "fresh  air  girl."    The  only  mixture 
of  black  and  white  I  ever  saw  was  the 
Holstein  cows  I  helped  milk  daily.   I 
never  had  an  extended  conversation  with 
a  black  person  until  I  entered  college. 

At  EMC  I  began  to  realize  my  cultural 
deprivation.   Although  I  had  intellectu- 


ally aligned  myself  with  the  civil  rights 
movement  and  lent  my  vocal  assent  to  all 
causes  which  championed  nonviolent 
black  power,  I  still  lacked  real  contact 
with  members  of  the  black  community. 
Even  on  campus  most  of  my  discussions 
on  black  issues  involved  international 
students,  not  Afro  Americans. 

To  compensate  for  my  sheltered  ex- 
perience, I  tried  reading  black  literature: 
Sou!  on  Ice,  Go  Tell  It  on  the  Mountain, 
Manchild  in  the  Promised  Land.   Stride 
Toward  Freedom  had  happened  to  me  in 
high  school.  There  was  so  much  more 
to  read  —  and  even  more  to  learn. 

The  question  of  my  motives  kept 
haunting  me,  however.    Did  my  concern 
stem  from  the  fact  that  it  was  groovy  to 
carry  around  The  Autobiography  of 
Malcom  X?  Was  it  because  I  wanted  to 
be  on  the  right  side  of  the  revolution? 

Perhaps  my  true  motive  was  a  sense  of 
Christian  obligation  to  become  ac- 
quainted with  my  black  brothers  and 
sisters  and  their  problems.    I  didn't  want 
to  deceive  myself,  but  I  thought  this 
rationale  was  sound. 


(Be 


ne  of  my  biggest  concerns  before 
stepping  into  the  classroom  centered 
around  methods  of  relating  to  black 
students  in  a  special  way  without  alienat- 
ing whites.   I  very  naively  questioned 
Tom  Skinnei  about  the  best  contribution 
a  white  English  teacher  could  make  to 
black  students.    He  responded,  "Teach 
them  English!"   My  missionary  zeal 
didn't  melt  entirely,  but  I  saw  some  of 
my  own  very  subtle  prejudice  being 
exposed. 

To  break  down  barriers  in  the  few 
minutes  I  have  with  students  each  day  is 
extremely  difficult,  especially  when  t'hese 
same  barriers  have  been  carefully  con- 
structed of  stone  and  mortared  shut  over 
the  years.   Steady  chipping  away  at  the 
stone  walls  brings  small,  but  significant, 
rewards. 

One  day  Bill  asked  me  to  help  him 
pronounce  vowel  and  consonant  sounds 
he  had  never  learned  even  though  he  was 
a  high  school  junior.   He  didn't  even 
have  me  as  one  of  his  classroom  teachers. 
Other  students  stopped  after  school  or 


between  classes  just  to  chai. 

My  learning  experiences  with  blacks 
have  brought  more  than  one  smile  to  my 
face.   Once  while  the  remainder  of  my 
ninth  graders  were  busy  at  their  desks, 
John  started  rapping  his  desk  top  as  if 
it  were  a  drum.   I  wanted  to  stop  the 
disturbance  immediately,  so  I  walked 
over  to  him  and  said  quietly  in  language 
I  thought  he  would  understand,  "Let's 
cool  it  and  get  back  to  work." 

"What  you  mean  'cool  it'?"  he  asked 
with  a  look  of  amazement  spread  over  his 
face.    "Man,  I  already  cool!" 

With  one  last  flourish  on  his  "drum," 
he  returned  to  his  work  with  a  satisfied 
air.   No  one  could  challenge  his  coolness 
and  get  away  with  it.  To  many  blacks, 
being  cool  is  the  most  important  virtue. 

Another  black  student  invited  me  to 
the  talent  show  of  his  church  youth  group. 
I  learned  as  much  about  differences  be- 
tween black  and  white  culture  that  night 
as  any  other  time  in  my  twenty-two 
years.    For  one  thing,  I  was  a  member  of 
a  vast  minority  in  the  crowd.   For  anoth- 
er, the  program  started  one-half  hour 
late  —  which  didn't  concern  anyone.  A 
young  man  exhorted,  "Keep  it  cool, 
ladies  and  gents.  Just  keep  it  cool." 

When  the  entertainment  began,  I  didn't 
understand  what  was  happening.   I 
couldn't  hear  what  they  were  saying  — 
something  I  didn't  have  problems  with 
in  the  classroom.   The  black  dialect  was 
thicker  when  it  was  spoken  to  a  pre- 
dominately black  audience.    They  under- 
stood each  other;  they  had  a  beautiful 
thing  going. 

Hopefully,  blacks  and  whites  can  share 
the  best  of  both  worlds  with  each  other 
some  day.   But  sometimes  I  do  get  dis- 
couraged.  When  I  tried  to  teach  a  unit 
on  prejudice,  I  ended  up  with  the  feeling 
that  some  of  my  students  were  only 
reinforcing  the  prejudices  they  had  al- 
ready formed,  holding  to  them  with  the 
tenacity  of  Linus  towards  his  blanket. 

When  the  light  of  truth  struggles  to  be 
born  in  just  one  person's  eyes,  however,  I 
know  any  efl^ort  is  worthwhile.    I  have 
seen  that  light. 

The  Promised  Land  will  be  made  up  of 
that  same  light,  rolled  up  in  a  ball  and 
flung  at  the  darkness.     D 


10-15-72   MESSENGER     17 


(DnnPDPDns  AimaiilcDnDnncE 

Little  boy  relaxed  like  X 
Sprawled  backward  on  a  blanket 
In  the  front  yard,  looking  up 
Wide-eyed  to  read  the  cloud  shapes. 
Grotesque  faces  on  the  edge  of  thunderheads 
Move  their  massive  features  solemnly. 
Looming  faces  stare  down  too, 
He  knows,  while  looking  up  to  panoramas. 
Mother  told  him  once  late  summer  afternoons 
Unfold  more  than  one  world  of  forms 
For  boys  to  rest  their  automated  legs, 
Look  up  to  run  with  their  imaginations 
For  a  change. 

White  cirrus  clouds,  the  highest  ones 

Repeat  their  slender  arches  side  by  side  on  blue. 

Suddenly  a  little  boy  gets  wider  eyed; 
He  leaps  up  breathless  off  his  back 
Into  the  house  of  one  bounding: 
"Mother,  come  quick,  quick  look  — 
I  think  I  see  God's  ribs!" 

by  David  S.  Strickler 


n  W^s  m  IPfffisoDmcBi]? 


Yesterday 

I  was  a  prisoner 

In  the  darkness  of  a  terrible,  exitless  cell. 

Chains  about  me  made  movement  agony. 

And  there  was  only  the  sound  of  a  silent  scream. 

I  was  there  because  I  had  a  need  to  be. 

To  take  the  necessary  steps  to  free  myself 

Was  impossible. 

No  friend  nor  enemy  came 

To  help  or  taunt  me. 

No  one  could  help. 

I  did  not  dare  to  grasp 

A  reaching  hand. 

This  was  life, 

Or,  anyway,  existence. 

If  I  could  live  my  life  over, 

(I  think  I  wouldn't  want  to.) 

I  would  inevitably  do  the  same  things  again, 

Make  the  same  mistakes, 

A  victim  of  my  own  experiment  in  perpetual  motion, 

A  caged  squirrel  running  around  and  around 

The  same  purposeless  course. 

The  I  that  lived  is  still  the  I  that  lives. 


ni!  n  (DoDnnncfl  nicn)ndl 

If  I  could  hold  the  ocean  in  my  hand; 

Or  feel  the  strength  a  grass  blade  feels  in  rain; 

Or  know  the  number  of  the  grains  of  sand 

That  fall  in  place  to  make  the  earth's  terrain; 

Or  know  the  fledgling's  urge  to  try  his  flight; 

Or  give  a  star  the  name  I  choose;  or  know 

I  hold  the  dusk,  not  letting  day  turn  night; 

Or  I  alone  can  make  the  storm  winds  blow; 

Or  I  could  make  the  rivers,  large  or  small. 

Turn  back  and  flow  into  the  ground  again; 

And  know  how  seeds  make  trees  like  oaks,  so  tall; 

Or  why  the  difference  is  'tween  men  and  men  • — - 

I'd  know  that  I,  unworthy  man  of  sod, 

Had  blindly  touched  the  face,  the  brain  of  God. 

by  Lonnie  S.  Howell 


Today, 

I  am  free. 

I  am  let  loose  in  a  world  that  is  full  of  light 

And  sound  and  movement. 

No  more  courage  than  before, 

Not  a  revelation  of  a  new  person, 

But  a  discovery  of  the  real  person  hiding  behind  the  walls. 

Fear  imprisons, 

Love  releases. 

A  miracle? 

Perhaps. 

I  think  that  I  believe  in  miracles, 

If  a  caterpillar  can  become  a  butterfly. 

by  Jeanne  Donovan 


6617  ^ 


nm  BDnD^aicBllcBS^^ 


18     MESSENGER    10-15-72 


\ 


hmtrm  D  s-Saiinid 


An  Open  Letter 
to  the  Brotherhood 


by  Charles  E.  Znnkel 


The  Annual  Conference  of  1972,  as  I 
view  it,  was  in  many  ways  a  great  confer- 
ence. The  first  one  I  attended  was  in 
1925  at  Winona  Lake  when  I  was  a  stu- 
dent at  Manchester  College.  Well  do  I 
remember  working  with  the  youth  as  we 
prepared  and  served  gallons  of  soup  and 
hundreds  of  sandwiches  at  our  youth  con- 
cession stand.  I  felt,  as  many  of  them 
did,  that  it  was  great  to  be  a  part  of  this 
annual  gathering  of  the  Brethren.  But 
serving  soup  and  sandwiches  until  we 
were  so  weary  we  could  scarcely  stand 
was  about  our  only  participation  in  this 
historic  religious  event.  Conference  was 
for  and  by  the  oldsters  of  our  church. 

How  different  was  this  conference  of 
1972!  Youth  were  among  the  most  vig- 
orous, active,  and  perceptive  participants 
in  the  discussion  of  vital  issues  on  the 
floor  of  conference.  Many  of  them  spoke 
briefly  and  clearly  to  the  items  under  con- 
sideration. They  did  not  seem  to  wish  to 
speak  merely  to  be  heard,  or  to  entertain, 
as  in  the  past  some  of  their  elders  have 
done.  They  were  concerned,  they  were 
thinking  through  the  issues,  and  it  was 
evident  that  many  of  them  had  done  their 
"homework." 

Personally,  I  am  gratified  that  youth 
have  now  become  responsible  participants 
in  the  life  of  our  church.  We  need  their 
insights,  their  dedication  to  truth  and  to 
right  as  they  understand  it.  We  need 
alongside  this  the  experience  and  the 
retrospect  of  older  men  and  women.  In- 
deed, I  sensed  in  this  conference  that 
youth  were  taking  "the  long  view"  on 

To  hold  in  respect  and  fellowship  those 
in  the  church  with  whom  we  agree  or 
disagree  is  a  characteristic  of  the  Church 
of  the  Brethren.   It  is  to  the  continuation 
of  this  value,  and  to  an  open  and  prob- 
ing forum,  that  "Here  I  Stand"  is  dedi- 
cated.  Reader  response  is  invited. 


issues  under  consideration,  when  some- 
times their  elders  were  being  more  short- 
sighted. It  is  this  concern  to  which  I 
wish  to  address  my  remarks. 

There  is  a  great  temptation  to  be  too 
nearsighted  in  dealing  with  issues  that  are 
vital.  What  may  seem  opportune  now 
may  be  most  unfortunate  later  on.  It  is 
said  that  Lord  Northcliffe  was  gifted  with 
very  long  sight.  They  say  he  could  read 
the  prices  of  articles  in  shop  windows 
while  he  was  riding  in  a  taxi  down  the 
street.  But  most  of  his  time  was  spent 
reading  books  and  newspapers.  At  one 
time  he  was  threatened  with  blindness. 
A  London  occulist  told  him  that  the  only 
thing  which  could  save  his  sight  was  an 
operation.  Unwilling  to  accept  this  ad- 
vice, he  went  to  a  German  eye  specialist. 
This  man  told  him  he  was  suffering  from 
extreme  weariness  of  the  optic  nerve. 
The  cure  prescribed  was  that  for  a  time 
he  must  give  up  looking  at  things  close  at 
hand  and  look  at  things  in  the  distance 
and  far  away.  What  was  true  for  North- 
cliffe is  often  true  for  us  in  the  life  of  the 
church. 

One  trend  that  I  regard  as  taking  the 
nearsighted  view  is  the  very  way  in  which 
we  prepare  for  and  handle  items  of  busi- 
ness. There  has  been  a  trend  of  giving 
our  General  Board  the  task  of  making 
studies  in  answer  to  various  queries,  rath- 
er than  appointing  competent  conference 
committees  to  give  the  study,  do  the  re- 
search necessary,  and  bring  to  conference 
reports  that  can  then  be  debated  and 
finally  adopted  when  the  church  is  satis- 
fied with  the  answer.  While  it  may  be 
said  that  this  is  not  done  routinely,  in 
fact  not  frequently,  it  still  is  done  too 
often  and  is  too  easy  a  way  out.  This 
method  does  several  things:  ( 1 )  It  often 
brings  to  the  board  unnecessary  criticism; 
(2)  It  loads  the  already  overworked 
board  with  more  work;  (3)  The  board 


must  assign  to  staff  most  of  the  work 
delegated  to  them  by  the  conference  in 
making  the  study  and  preparing  the  an- 
swer; (4)  And  so  it  concentrates  too 
much  responsibility  or  power  in  our 
board  and  staff. 

Another  trend  is  much  like  the  one 
just  mentioned.  It  is  the  resistance  ex- 
pressed to  questioning  of  a  conference 
committee  report  or  an  action  taken  by 
the  board.  There  is  the  feeling  of  some 
delegates  and  concerned  persons  that 
sometimes  subtle  efforts  are  being  made 
to  cover  up  the  real  intent  of  an  action 
which,  in  the  long  run,  may  reverse  some 
major  decisions  already  taken  by  the 
church.  Why  should  not  the  conference 
body  have  every  right  and  duty  to  chal- 
lenge, debate,  and  clear  the  issues  of  any 
report  by  any  body,  be  it  board  or  com- 
mittee? It  is  in  such  challenge  and  debate 
—  dialogue,  if  you  please  —  that  new  in- 
sights, new  knowledge,  and  better  deci- 
sions can  come.  To  ask,  "Why  are  we  to 
question  the  fine  work  of  the  committee 
or  board?"  is  to  beg  the  question.  Vigor- 
ous discussion  needs  to  take  place.  If  not, 
then  what  is  the  use  of  the  delegate  body 
or  of  all  the  interested  churchmen  who 
come  to  conference?  A  "rubber  stamp" 
conference  will  die  of  uselessness. 


l/his  resistance  to  the  interrogation  of 
a  board  or  a  committee  report  was  evi- 
denced in  the  seminary  issue.  The  sem- 
inary board  came  suggesting  options  for 
the  future  of  the  institution.  These  cen- 
tered around  teaming  up  with  other 
seminaries  in  the  training  of  our  ministers. 
A  motion  was  made  requesting  the  con- 
sideration of  other  options  for  theological 
education  and  asking  that,  before  any 
decision  be  made  which  would  be  of  basic 
change  in  the  nature  of  the  seminary,  it 
be  brought  to  the  Annual  Conference  for 
full  discussion  and  approval  before  the 
change  took  place.  One  such  important 
possibility  in  theological  education  would 
be  the  training  of  laymen  and  laywomen 
for  Christian  leadership;  this  would  be  in 
keeping  with  our  historic  belief  in  "the 
priesthood  of  all  believers." 

This  motion  was  opposed  by  the  sem- 
inary board  on  the  grounds  that  it  would 
undermine  the  responsibility  placed  by 
the  Annual  Conference  upon  the  board 
and  handicap  its  work.    Do  we  forget 


10-15-72  MESSENGER     19 


OPEN  LETTER/ continued 

that  the  seminary  came  many  years  ago 
to  ask  Annual  Conference  that  the 
church  take  responsibility  for  it?    It 
is  a  church-owned  institution  in  a  far 
greater  sense  than  our  colleges  and  its 
future  and  direction  should  be  determined 
by  the  parent  body  —  the  church.  This  in 
no  way  undermines  or  handicaps  the 
work  of  the  board  unless  the  board  should 
have  plans  for  its  future  and  life  not  in 
harmony  with  the  wishes  of  the  church. 
It  was  said  that  of  course  the  board 
would  bring  such  a  major  decision  of 
direction  back  to  the  Annual  Conference, 
but  there  was  opposition  by  the  board  to 
put  this  into  the  written  record.  Verbal 
promises  are  so  easily  forgotten, 
especially  in  the  turnover  of  a  board's 
membership.  It  needed  to  be  in  the 
written  record.  To  question  a  board  or 
committee,  to  debate  the  issues,  should 
be  welcomed,  always. 


■>his  human  tendency  to  "let  Joe  do 
it"  strikes  in  various  ways  and  I  seriously 
question  its  wisdom,  if  we  wish  to  keep 
a  vital  church  with  a  vigorous  grass  roots 
concern  and  participation.   I  see  it  in  the 
announced  decision  to  move  to  two 
General  Board  meetings  next  year.  I  look 
at  this  as  one  who  has  been  an  "insider," 
although  my  knowledge  may  be  partial 
and  my  judgment  faulty.  Yet,  for  twenty- 
five  years  I  served  either  as  a  member  of 
the  General  Board  or  as  one  of  its  staff. 
During  all  those  years  the  General  Board 
struggled  and  made  great  strides  to  refine 
its  methods  of  getting  work  done  and 
being  a  good  steward  of  time.  Yet  we 
never  were  able  to  get  our  work  done  as 
we  should  have.  We  never  had  time  to 
dream  or  to  brainstorm  as  a  board  should. 
Always  there  was  the  pressing  reality  of 
routine  business  which  often  had  to  be 
done  too  hastily  toward  the  close  of  a 
meeting,  just  as  at  Annual  Conference. 
It  was  just  this  sort  of  dilemma  that 
resulted  in  the  confusion  we  are  now  in 
concerning  our  church  years.   When  time 
begins  to  run  out.  either  in  the  board  or 
in  Annual  Conference  business  sessions, 
we  begin  to  push  business  through  with- 
out the  due  consideration  it  needs,  or  we 
do  a  thing  just  as  undesirable  —  we  as- 
sign it  to  the  board  or  to  the  staff  to  work 
out.  Lest  I  be  thought  to  be  totally  un- 
aware of  what  goes  on  now,  since  I  am  no 


longer  a  board  or  staff  member,  let  me 
say  that  I  have  attended  board  meetings 
as  an  observer  each  of  the  last  two  years. 
And  the  board  has  worked  sometimes 
into  the  very  late  night  hours  on  crucial 
issues.  In  spite  of  this,  I  have  seen  the 
same  pressures  of  insufficient  time. 

It  may  be  argued  that  business  people 
who  make  up  the  board  cannot  give  time 
for  three  meetings  each  year.  I  fully 
realize  the  sacrifices  these  devoted  people 
make,  but  even  so,  as  a  church  we  need 
to  realize  that  one  less  board  meeting  in- 
evitably means  the  assignment  of  more 
work  to  an  already  overworked  staff,  and 
it  means  a  concentration  of  power  which 
the  church  at  large  always  is  unhappy 
about. 

I  understand  some  staff  suggested  to  the 
General  Board  that  the  Annual  Confer- 
ence of  1974  be  cancelled  and  that  this 
might  become  a  test  to  show  whether  wc 
might  be  able  to  do  with  less  than  an  An- 
nual Conference  of  the  church.  Fortu- 
nately, this  was  not  accepted  or  seriously 
considered.  This  idea  is  not  new.  Some 
>'ears  ago  there  was  pressure  to  move 
toward  less  frequent  general  conferences. 
But  this,  like  the  move  toward  fewer 
General  Board  meetings  inevitably  means 
that  more  decisions  will  need  to  be  made 
by  fewer  people  and  the  vital  decision 
making  process  will  slip  out  of  the  hands 
and  out  of  the  concern  of  the  church  as  a 
whole.  Much  of  our  strength  as  a  church 
has  come  from  the  .Annual  Conferences 
and  the  vital  participation  of  the  church 
at  large  in  determining  direction  and 
policies. 

It  is  my  belief  further,  and  again  I  can 
be  wrong,  that  the  \'ery  structure  of  staff 
and  the  working  procedures  it  uses  tend 
to  further  concentrate  responsibility  and 
decision  making.  I  believe  in  the  wisdom 
of  considerable  counsel  before  vital  deci- 
sions must  be  made.  There  need  to  be 
constant  and  widespread  team  counsel 
and  decisions  in  the  total  staff.  This  is 
essential  for  good  working  relationships 
within  the  staff  and  it  is  \itaily  important 
if  the  wisest  decisions  are  to  be  made. 
Could  it  be  that  the  rather  sudden  and 
drastic  decision  to  dismiss  staff  and  shift 
others  within  the  staff  in  order  to  meet  an 
operational  deficit  this  year  would  have 
been  done  differently  and  perhaps  more 
wisely  in  the  long-term  values  of  our 
church  witness,  if  there  had  been  more 


involvement  in  that  decision  making? 

Personally,  I  am  deeply  distressed  at 
the  sudden  dismissal  of  staff  and  I  seri- 
ously question  the  way  in  which  this  was 
handled  and  the  areas  affected  by  it.  For 
instance,  the  dismissal  of  our  draft  coun- 
selor to  me  was  anachronistic  for  a 
church  with  a  major  thrust  for  peace 
across  its  entire  history.  The  explanation 
for  this  was  not  adequate  —  namely,  that 
he  had  done  such  a  good  job  creating  and 
training  draft  counselors  across  the 
brotherhood  that  he  had  "worked  himself 
out  of  a  job."  Who  will  continue  to  train 
new  counselors  as  new  ones  are  needed? 
And  who  will  be  the  official  person  to 
represent  us  in  contacts  with  Selective 
Service  when  issues  or  crises  arise?  This 
cannot  be  satisfactorily  delegated  to  who- 
ever happens  to  be  handy  at  the  time  of 
need  —  not  if  it  is  to  be  effective.  I  be- 
lieve the  church  will  rue  the  day  this 
action  was  so  hastily  taken! 

I  write  not  as  a  soured  or  disgruntled 
or  alarmist  oldster,  but  rather  as  one  who 
is  a  "lover."  I  love  the  church.  It  has 
been  the  church  of  my  choice.  I  was  not 
cradled  in  it.  I  came  into  it  at  fifteen 
years  of  age  because  I  found  in  it  values 
that  to  me  were  and  are  central  to  a  seri- 
ous discipleship  with  Jesus.   Because  of 
our  deep  love  for  our  church  and  for  her 
Lord.  Cleda  and  I  have  given  nearly  a 
half  century  in  service  in  its  ministry.  I 
have  grown  in  the  depth  of  my  convic- 
tions of  what  my  church  really  has  to 
offer,  as  the  years  have  come  and  gone.  I 
rejoice  that  as  a  small  church,  one  seg- 
ment of  the  Body  of  Christ,  we  have  giv- 
en a  witness  far  beyond  that  which  our 
numbers  might  have  indicated.   I  am 
concerned  that  we  continue  to  be  aware 
of  and  cherish  the  values  that  have  been 
unique  and  meaningful.  I  want  us  to 
cherish  these,  revitalize  them,  and  use 
them  to  God"s  glon'. 


Minally,  I  believe  that  if  we  want  to 
continue  to  see  our  youth  vitally  con- 
cerned and  actively  participating  in  our 
church,  we  need  to  take  the  "long  view" 
in  the  issues  I  have  raised.  They  will  not 
be  content,  nor  should  they  be,  to  attempt 
to  share  in  vital  decision  making  if  they 
find  themselves  thwarted  by  procedures 
and  concentrations  of  power  which  make 
their  efforts  ineffectual.    D 


1 


20     MESSENGER    10-15-72 


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JOi^^^BT-- — ~-__^ — -~-4o^' 


Please  send   me,  without  cost; 

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~\     "37  Things  People  Know  About  Wills  That  Aren't  Really  So." 


This  is  not  a  real  will.    But  it  accurately      Will"  and  "37  Things  People  Know  About 
tells  what  can  happen  when  you  do  not  have      Wills  That  Aren't  Really  So." 
a    correct    legal    Last   Will    and    Testament 
drawn  up  for  you  by  an  attorney. 

In  advance  of  your  appointment  with  the 
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zip  . 


THE  CHURCH   OF  THE   BRETHREN   GENERAL  BOARD 

OfHce  of  Stewardship   Enlistment 

1451    Dundee  Avenue,   Elgin,   Illinois  60120 

14  101572 


r'hirann 


[b(Q)©[k  \r(B^mw^'. 


Baptism^  the  Lord^s  Supper 
Reinterpreted 


IN  PLACE  OF  SACRAMENTS:  A  STUDY  OF  BAP- 
TISM AND  THE  LORD'S  SUPPER,  by  Vernard  Eller. 
Eerdmans,   1972.    176  pages,  $3,25 


It  is  with  a  certain  frustration  that  this 
Roman  Catholic  reads  Vernard  Eilcr"s 
latest  book  on  the  sacraments,  or  should  I 
say  [sacraments].   The  feeling  is  nothing 
new  as  indeed  the  book  covers  old  theo- 
logical ground,  surely  with  a  freshness 
and  crispness  that  is  characteristic  of  the 
author  but  still  ground  well  worn  by 
four-hundred-years-plus  of  controversy. 

We  are  again  taken  through  the  mag- 
ical and  forboding  land  of  the  "mys- 
teries," and  again  given  a  truncated 
definition  of  sacrament  which  is  rightly 
rejected.  Sacraments  do  have  something 
to  do  with  "holy  things,"  and  do  find 
their  human  roots  in  fetishes  and  wax- 
dolls  but  please  do  not  leave  us  poor 
sacramentalists  there  anymore  than  a 
description  of  Christian  marriage  could 
leave  off  with  the  matings  and  pairings  of 
primitive  persons. 

There  is  no  way  here  to  adequately 
comment  on  Eller's  many  pages  of  bibli- 
cal e.xegesis  ( and  this  forms  the  heart  of 
the  book,  especially  his  Chapter  Two, 
"Ways  and  Means")  save  by  as  many 
pages  of  exegesis,  the  same  citing  of 
commentators,  and  distribution  of  empha- 
sis.   I  am  certainly  in  accord  with  the 
idea  that  there  are  many  traditions  in  the 
New  Testament  in  reference  to  the  sacra- 
ments and  most  evcPithing  else.   I  am  also 
just  as  willing  to  admit  that  Eller's  case 
can  be  made  from  the  New  Testament. 
So  we  are  again  thrown  back  on  the  na- 
ture of  the  church,  her  self-understanding 
both  within  the  New  Testament  and  later. 

Eller  describes  two  basic  modes  of  that 
self-understanding  vis-a-vis  sacraments: 
the  church  as  commissary  and  the  church 
as  caravan.  His  is  an  eminently  tradition- 
al (dare  I  say  Catholic?)  point  de  depart 
when  he  says  that  "the  ordinances  are 
means  by  which  the  church  portrays  to 
herself  and  works  toward  becoming  that 
which  she  is  called  to  be.  .  .  .  "  How- 
ever, while  admitting  that  no  church  is 
a  pure  specimen  of  either  type,  he  carries 


through  the  analogy  into  the  realm  of 
sacraments  ascribing  function  and  or- 
dinance to  the  caravan  and  essence  and 
sacrament  to  the  commissary. 

Let  me  sound  my  "Nein"  most  strongly 
here  because  the  caravan/commissary 
image  resounds  through  the  rest  of  the 
book.  I  do  not  deny  that  the  images  have 
a  certain  validity  as  attitudinal  descrip- 
tions, nor  would  I  deny  the  shortcomings 
of  the  essence/commissary  side  of  the 
question  as  Eller  sets  it  up,  but  I  have 
difficulty  with  some  of  the  implications 
drawn  by  him,  fully  aware  that  my  own 
tradition  has  often  come  close  in  its  theo- 
logizing as  well  as  in  its  praxis  to  fitting 
the  commissary  mode  of  church  ideal. 


E. 


(Ilcr  has  failed  to  convince  me  that 
sacraments  —  and  let  me  use  the  term 
in  the  most  traditional  sense  —  cannot 
mark  the  journey  of  the  people  of  God 
in  pilgrimage  —  that  is,  on  caravan.   John 
6,  the  church  elders  and  mainstream 
Catholic  theology  do  not  recall  the 
"manna  in  the  desert"  for  nothing,  nor  do 
they  apply  the  image  to  the  Eucharist 
without  a  sense  of  function  as  well  as  of 
essence.  For  example,  if  it  is  nonsense 
(and  I  agree)  to  say  that  "real  presence" 
has  to  do  with  ectoplasm  and  atomic 
manifestations  of  divine  gore,  can  we  for 
all  that  simph'  speak  of  spiritual  pres- 
ence" with  no  reference  whatever  to  the 
elements  which  our  fathers  in  caravan 
have  always  brought  with  them  and 
handed  down  to  us?  Can  there  be  any 
meaning  to  the  ordinances  themselves  — 
remembering  that  in  them  or  through 
them  the  very  meaning  of  the  church  is 
signified  —  if  we  separate  them  from  the 
bread,  wine,  water,  and  human  action 
involved?  Watch  it!  You  are  very  close 
to  talking  about  holy  things.  For  all  the 
ink  spilled  over  the  ex  opere  operato  of 
Catholic  sacramentology,  there  is  that 
indispensable  something  given  us  as  real 
food  and  real  drink  without  which  any 
talk  of  sacraments  or  ordinances  on  cara- 
van or  in  a  commissary  would  be  impos- 
sible.  The  basis  for  the  Christian  sacra- 
ments is  not  the  elements  but  the  incarna- 


tion of  Christ  himself  and  the  doctrine  of 
grace. 

The  diff^erence  of  interpretation  is 
clearly  felt  in  Eller's  discussion  of  infant 
baptism,  a  point  not  at  all  mentioned  in 
the  New  Testament  but  which  did  arise 
from  time  to  time  along  the  journey  of 
the  caravan.  Indeed  "at  stake  is  the  root 
meaning  of  the    very   rite   of  baptism." 
And,  I  would  add,  the  very  meaning  of 
the  caravan  itself.  To  baptize  or  not  to 
baptize  infants  does  change  the  nature  of 
the  caravan,  but  not  in  the  way  Eller 
suggests.   For  it  is  not  simply  a  question 
of  "believer's  baptism"  in  the  psycho- 
logical sense,  i.e.,  a  person  capable  of 
an  act  of  faith,  but  whether  or  not  chil- 
dren are  indeed  members  of  the  caravan 
(by  grace)  or  hangers-on.  Of  course, 
the  time  will  come  when  the  choice  to 
stay  with  the  caravan  or  to  depart,  to  be- 
lieve or  not,  must  be  made.  But  to 
create  a  spiritual  limbo  for  the  child  or 
infant,  not  to  pour  over  its  head  the 
Waters  of  Life  nor  share  with  it  the  Bread 
of  Life,  seems  to  me  to  violate  the  image 
of  the  caravan. 

Having  said  all  this  which  might  "be 
expected"  from  a  sacramentalizing  Ro- 
man, let  me  say  that  once  through  the 
real  theological  differences  which  separate 
us.  Eller's  book  does  much  more  than 
merely  rehash  traditional  theological 
controversy.  There  is  something  more 
than  superficial  agreement  between  Eller's 
approach  to  modern  reform  and  Catholi- 
cism's Vatican  II  which  began  its  work 
w  ith  the  Constitution  on  the  Sacred 
Liturgy.  Eller  puts  it  this  way:   "But 
what  needs  to  happen  for  sure  —  if  the 
church  is  to  find  health  and  truth  in  this 
day  —  is  that  we  feel  free  to  question 
and  modify  tradition,  not  so  much  in  an 
effort  to  get  up  to  date  and  cool  in  the 
eyes  of  the  "now"  generation,  as  to  get 
obedient  to  our  Lord  and  true  to  the 
Gospel  which  he  has  entrusted  to  the 
church.  Baptism  ( and  the  Lord's  Supper 
.  .  .  )  is  the  place  to  start." 

It  may  yet  seem  strange  to  some  that 
two  traditions  starting  from  such  varied 
theological  interpretations  can  yet  be 
striving  to  express  liturgically  (a  word 


22     MESSENGER    10-15-72 


I'm  probably  more  comfortable  with  than 
Eller  would  be)  that  same  obedience  to 
the  Lord.  Simply  attempting  to  get  the 
ordinances  "back  into  the  context  from 
which  they  came,  namely  that  of  the  un- 
sophisticated down-to-earth  New  Testa- 
ment where  the  likes  of  Peter  live"  may 
not  be  the  most  realistic  way  of  express- 
ing it,  but  the  movement  is  there  even  for 
Catholics  to  lift  the  sacraments  out  of  the 
context  of  Byzantine-Roman  splendor, 
the  court-liturgy,  and  seek  the  humbler 
evangelical  setting  in  which  they  were 
given  us  by  the  Lord.  This  is  especially 
apparent  in  the  "home-mass"  phenome- 
non which  although  a  compromise  and 
not  wholly  satisfying,  does  restore  the 
Supper  to  the  setting  of  the  Christian 
home  and  usually  involves  a  meal.  Eller's 
Supper  liturgy  set  down  in  detail  at  the 
conclusion  of  his  book  would  be  especial- 
ly meaningful  in  this  setting. 

Of  great  theological  moment  is  Eller's 
chapter  "Until  He  Comes"  where  the  on- 
goingness  of  the  covenant  is  expressed  in 
terms  of  the  eschatoiogical  tension  so 
marked  in  the  ancient  church  and  so  lost 
on  most  Christians  today.  Nor  is  the  uni- 
versal thrust  of  the  church's  mission  and 
of  the  sacraments  lost  on  Eller:  "The 
body  of  Christ  is  not  fully  the  body  of 
Christ  until  it  incorporates  not  only  that 
body  which  is  the  church  but  that  body 
which  is  mankind.  The  body  of  Christ  is 
not  fully  the  body  of  Christ  until  man- 
kind as  such  has  attained  to  mature  man- 
hood measured  by  nothing  less  than  the 
full  stature  of  Christ.  The  body  of  Christ 
is  fully  the  body  of  Christ  only  in  the 
kingdom  of  God."  Truly  "the  idea  of 
covenant  and  the  metaphor  of  a  caravan 
fit  together  very  nicely." 


E, 


I  ller's  book  is  a  sign  of  hope  in  this 
ecumenical  age  of  ours  for  it  honestly 
sets  forth  a  Christian  tradition,  call  it  the 
tradition  of  the  Brethren  if  you  will, 
which  from  my  sacramentalist  point  of 
view  serves  as  more  than  a  mere  re- 
minder or  even  corrective.  It  tells  me 
again  that  we  are  a  wandering  people, 
ever  to  be  recalled  to  obedience  to  our 
Lord  but  given  signs  of  the  "hope  that  is 
in  us"  in  Word  and  Sacrament.  It's  just 
that  I  wouldn't  want  to  replace  the  latter 
any  more  than  the  former. —  Dom  Aug- 
ustine Flood,  o.s.b. 


l^lLaC^OllDDTig  p©DD1]l^^ 


Pastoral   placements 

John  J.  Cassell,  student  at  Penn  State. 
Pennsylvania,  to  Curn'ville,  Middle  Pennsyl- 
\  ania 

\\'illiam  C.  Crunilev,  from  Sugar  Creek 
.South  Central  Indiana,  to  Buffalo,  South' 
Central   Indiana 

Thomas  W.  Deal,  from  secular  position 
to  Cedar  Lake/Pleasant  Chapel.  Northern 
Indiana 

Robert  K.  Higgins.  from  Columbia  Citv, 
Northern  Indiana,  to  .\rcadia/\\'indfall. 
South  Central    Indiana 

J.  Ira  Met/ker,  from  Woodland,  Michigan, 
to    Lindsay    Community,    Pacific    South^vest 

Harold  W.  Miller,  from  secular  position  to 
Baltimore.    Friendship,    Mid-.\tlantic 

Rhett  Petcher.  from  Dale\  ille/Trinity, 
\irlina.   to   Red    Hill,   \'irlina 

William  Pugh.  froin  Roanoke  Central 
N'irlina.  interim  part-time  pastorate  in  team 
ministry,    to   Trinity,   \'irlina 

Doyle  Snodderh,  to  Sugar  Creek,  South/ 
Central    Indiana 

Donald  Willoughby,  from  .Antioch,  \'irlina, 
to   Marilla.   Michigan 

Wedding   anniversaries 

Mr.  and  Mrs.  Earl  Bacr,  Waynesboro,  Pa., 
SO 

Mr.  and  Mrs.  Jessie  Baker,  Cerro  Gordo, 
111..    50 

Mr.  and  Mrs.  George  Cauffield,  Lake  Placid, 
Fla.,    50 

Mr.  and  Mrs.  Friend  Couser,  Kettering. 
Ohio.   50 

Mr.  and  Mrs.  Raymond  Eversole,  Bremen, 
Ind..   50 

Mr.  and  Mrs.  Oliyer  E.  Fillmore.  Nampa, 
Ida.    50 

Mr.  and  Mrs.  Mchin  Glass,  Altoona,  Pa.,  50 

Mr.  and  Mrs.  Galen  Lehman.  North  Man- 
chester.  Ind..   50 

Mr.  and  Mrs.  Herman  PfaltzgrafI,  York, 
Pa..    50 

Mr.  and  Mrs.  Harold  Puterbaugh,  Troy, 
Ohio.   50 

.Mr.  and  Mrs.  Deyon  Rowe,  South  Bend, 
Ind..   50 

Mr.  and  Mrs.  Melvin  Sarver.  Freeport, 
Mich.,    50 

Mr.  and  Mrs.  Roy  Shiffler.  ,\ltoona.  Pa.,  50 

Mr.  and  Mrs.  Gustave  Widlund,  Philadel- 
phia.  Pa.,   50 

Mr.  and  Mrs.  .\lexander  Hetrick,  Hanover, 
Pa..  53 

Mr.  and  Mrs.  Nelson  Kauffman,  CoUege- 
\ille,   Pa.,   53 

Mr.  and  Mrs.  Harry  M.  Fields,  Maitland, 
Fla.,    55 

Mr.  and  Mrs.  Levi  Meyer,  Elizabethtown, 
Pa.,  60 

Mr.  and  Mrs.  H.  D.  Michael,  Olvmpia, 
Wash..    62 

Mr.  and  Mrs.  W.  K.  Coffman,  Roanoke, 
Va.,  64 

Mr.  and  Mrs.  Irvin  Hostetter,  Hanover, 
Pa.,   65 

Deaths 

Woodie   .\kers.   .\lum    Ridge,   Va.,   on   April 
16.   1972.   aged   74 
Quintcr     .Akets,     Flo)d,     Va.,     on     May     1, 

1971,  aged   79 

Curtis  Austin,  Quakertown,  Pa.,  on  May 
6.    1972.    aged   43 

Chloe  Landon  Berkev,  Goshen,  Ind.,  on 
May   7.    1972.   aged   91 

Charles  J.  Boone,  Farmington,  Calif.,  on 
May   24,    1972,   aged   82 

Clair  Brumbaugh,  Martinsburg.  Pa,,  on 
April    3,    1972,   aged   37 

Har\ey   Cassel,   Norristown,   Pa.,  on  June  fi. 

1972.  aged  69 

Silas  Davidson.  Lititz.  Pa.,  on  July  1,  1972, 
aged   89 

Catherine  Dunbar.  Jamestown,  Ind..  in 
April    1972.  aged   83 

.\rlin  B.  Funderburg,  New  Carlisle,  Ohio, 
on  .\pril  29,    1972,   aged   63 


Harrv  Z.  Geib,  Elizabethtown,  Pa.,  on 
April    27.    1972 

John  E.  Harris,  Monrovia,  Md.,  on  Feb. 
8.    1972 

Ella  R.  Heagy,  Lititz.  Pa.,  on  May  14, 
1972.    aged    81 

Burv  Henard,  Santa  .Ana,  Calif.,  church,  on 
May    10.    1972,    aged    94 

Joseph  C.  Hershberger,  Sr.,  York.  Pa.,  on 
April   24.    1972.   aged   74 

,\lincr\a  Hoffman.  CoUegeville,  Pa.,  on  June 
10.    1971.  .aged  61 

01i\e  Iskc.  Polo,  111.,  on  May  4,  1972, 
aged  64 

Ciro\er  Jamison,  Santa  .Ana,  Calif.,  church, 
on   Mav  1.   1972.  aged  79 

Mar\'  King.  Norristown,  Pa.,  on  Feb.  I, 
1972,  aged  87 

Richard  Lawrence,  Santa  .\na.  Calif., 
church,  on   May   6,    1972,   aged    62 

Delia  Lester,  Riner.  Va.,  on  Sept.  22.   1971, 
aged   84 
"Delia   Lester,  Riner,  Va.,  on  July  26.    1971, 
aged    79 

Reginald  Lester,  Riner,  Va..  on  June  12, 
1971."  aged   50 

Flora  Main.  Monrovia,  Md..  on  April  16, 
1972 

Laura  Marx.  Norristown,  Pa.,  on  Jime  12. 
1972,  aged   79 

Beulah  Dehart  McCulIen,  Eden.  N.C.,  on 
May    22.    1972.   aged    81 

Marv  B.  McGoIerick.  Monrovia,  Md..  on 
Jan.    26.    1972 

\\'illiam    McKinney,   Lebanon.    Pa.,   aged   82 

Carrie    Meyer,    Lima.    Ohio,    on    June    II, 

1971.  aged    91 

Florence  M.  Miller.  Lititz,  Pa.,  on  May  13, 

1972.  aged  69 

B.  Saylor  Neff.  Harrisonburg.  Va..  on  June 
5.   1972.  aged  68 

Harry  Peters.  Davton,  Ohio,  on  Feb.  9, 
1972.    .aged    80 

Har\ey  Picking.  Chambersburg.  Pa.,  in 
January   1972.   aged  77 

Mattie    Reed.    CoUegeville,    Pa.,    on    March 

8.  1971.  aged  69 

Price  L.  Reed.  CoUegeville,  Pa.,  on  Dec. 
10.    1971.    aged    70 

Robert  Reed.  .Alexandria.  Va..  on  .April  14, 

1971,  aged    54 

Rose  Repine.  West  Eel  Ri\er  church,  Tnd., 
on   Jan.    27.    1972.    aged    68 

Ama    Ritchie.    Lima.    Ohio,    on    Nov.     20, 

1970,  aged    74 

John   F.  Rogers.   Darlington,  Ind..  on  .April 

1972.  aged   90 

Lewis    Rumsey.    Lima,    Ohio,    on    Mav    6, 

1971,  aged    85 

Mary  E.  Bittinger  Sanger.  Orange.  Calif.,  on 
May    9.    1972,    aged   95 

\ViIliam  Shade,  Davton.   Ohio,  on  June   10, 

1972,  aged    73 

Daisy  Shellv,  Lititz,  Pa.,  on  May  18,  1972, 
aged   84 

Bvard  F.  Snvder.  Thomas.  Okla.,  on  Feb.  14, 
1972.    aged   61  " 

Marv  .A.  Spangler,  York,  Pa.,  on  May  22, 
1972.    aged    84 

Mae  Spiizer.  Harrisonburg.  Va.,  on  March 
31,   1972.  aged  73 

Perry  Stahly.  South  Bend.  Ind.,  on  Mav  31, 
1972.    aged    88 

Lvdia    Stephens,    Wabash,    Ind..    on    March 

9.  1971.    aged    89 

Charline  Tuggle.  Longwood.  Fla.,  on  May 
9.    1972,   aged  '68 

Mary  Underwood,  Eden,  N.C.,  on  June  8, 
1972.    aged    61 

George  Voce,  Lima,  Ohio,  on  June  23, 
1971.    aged    65 

Al  Waud.  Zion  Hill.  Pa.,  on  April  1,  1972, 
aged   68 

Claude  Wean,  Harrisonburg,  Va.,  on  May 
13.    1972 

Ron  Weybright.  New  Paris.  Ind.,  on  June 
19.    1972.    aged    20 

Sarah  Voder.  Long  Beach.  Calif.,  on  July 
29,    1972.    aged   97 

10-15-72   MESSENGER     23 


420  Hiroshima^:  How  many  uiore  ? 


One  week  in  Vietnam  I  found  was  far  too  limiting 
to  grasp  the  intricacies  of  the  conflict  there.  But 
it  was  sufficient  exposure  to  gain  two  unforgettable 
impressions:  the  countenance  of  the  Vietnamese 
people  as  seen  close  up.  and  the  contours  of  the 
country  as  viewed  aloft  Air  America. 

In  both  the  people  and  the  land  I  glimpsed  an 
ethereal  beauty,  a  grace  that  surpasses  natural  splen- 
dor. The  villages  and  the  villagers,  the  pastures 
and  the  paddies  and  the  peasants  who  attend  them, 
the  snakelike  rivers  and  the  winding  coasts,  entire 
families  on  hoof  or  on  Honda,  university  students 
and  grade  school  children,  Buddhists  and  Monta- 
gnards,  orphans  and  refugees  —  in  all  the  qualities 
of  sturdiness,  cohesiveness,  discipline  seemed  visible 
in  spite  of  a  generation  of  war. 

That  was  South  Vietnam  two  years  ago.  By 
now  reports  indicate  that  idyllic  land  and  its  people 
in  North  and  South  have  been  subjected  to  a  bom- 
bardment unprecedented  in  the  history  of  warfare, 
of  such  magnitude  as  .  .  . 

...  to  deliver  in  seven  years  of  US  bombing  al- 
most seven  million  tons  of  bombs,  more  than  three 
times  the  tonnage  dropped  by  American  planes  in 
World  War  II,  inflicting  upon  Indochina  the  ex- 
plosive equivalent  of  420  Hiroshimas. 

...  to  render  an  enemy  even  of  the  landscape, 
employing  defoliation,  fire  bombing,  ground  strip- 
ping, rain  making,  and  other  weaponry,  leaving 
jungles  scarred,  croplands  sterile,  flood  control  sys- 
tems endangered,  and  a  giant  pox  over  the  land  — 
21  million  bomb  craters  and  duds  and  mines  strewn 
indiscriminately. 

...  to  expell  from  the  North  whole  urban  popu- 
lations and  to  uproot  in  the  South  six  million  per- 
sons, making  refugees  of  one  out  of  three  persons. 

Such  startling  statistics  are  available  from  sev- 
eral sources;  one  of  the  most  comprehensive  and 
revealing  is  a  Beacon  Press  book,  "The  Air  War 
in  Indochina,"  based  on  a  report  of  21  scholars 
in  the  Cornell   University  Air  War  Study  Group. 


Many  of  the  cold  and  clinical  estimates  have  been 
corroborated  since  by  National  Security  Council 
memoranda. 

The  Cornell  Group's  calculations  point  up  that 
in  \  ietnam  from  1965  to  1971  six  times  more  US 
bombs  fell  on  the  friends  of  the  South  than  on  the 
enemies  of  the  North.  Less  than  10  percent  of  the 
fixed  wing  air  activity  in  the  South  was  for  tactical 
support  of  ground  troops;  more  than  90  percent 
was  for  "interdiction."  which  carries  fearful  con- 
sequences for  ci\iiian  populations.  More  than  half 
the  ordnance  is  estimated  to  have  fallen  outside 
the  intended  target  area. 

Militarily  grave  questions  have  been  raised  on 
the  effectiveness  of  wide-scale  bombing.  Some 
strategists  contend  it  has  been  marginal,  self-de- 
feating, and  all  out  of  proportion  when  the  damage 
caused  is  measured  against  the  advantage  sought. 
Observed  Robert  Kleiman  of  The  New  York  Times: 
"Of  all  the  tragedies  in  devastation  of  Indochina 
from  the  air.  perhaps  the  deepest  lies  in  its  over- 
whelming futility." 

Yet  we  sense  in  Indochina  a  tragedy  more  trou- 
bling than  the  efficacy  of  US  firepower.  We  con- 
tinue to  ponder  its  morality,  seeking  a  reasonable 
answer  to  the  reasonable  question:  Why?  Why 
bomb  Vietnam  back  to  the  Stone  Age  to  prop  up 
the  dictatorial  Saigon  regime?  Why  accept  My  Lais 
from  the  air  as  somehow  more  tolerable  than  My 
Lais  on  the  ground?  Why  dislocate  a  centuries-old 
society  because  foreigners  see  it  threatened  by  an 
enemy  its  own  people  fail  to  fear?  Why.  in  sum. 
the  ruthless  benevolence  —  pulverizing  a  tiny  coun- 
try while  trying  to  save  it? 

How  long  the  N'ietnamese  in  either  the  North 
or  the  South  can  endure  the  devastation  is  one 
urgent  question,  but  for  sensitive  Americans  there 
is  another  more  pressing.  It  is  one  the  Christian 
community  needs  weigh  with  renewed  vigor.  How 
long  can  we  be  party  to  the  wanton  destruction  of 
a  people  and  a  land?  —  h.e.r. 


24     MESSENGER    10-15-72 


LiiU 


&  power 
patience, 

peace, 


Steps  to   Prayer  Power 

Rosalind  Rinker  acclaims,  "Jo  Kimmel  has  given  us  a  practical 
usable  guide  which  will  open  new  doors  of  service,  and  unfold 
hidden  'gifts  of  the  Spirit'  for  countless  hundreds  of  people."  After 
you  have  discovered  Mrs.  Kimmel 's  powerful  prayer  techniques 
yourself,  share  them.  The  spiritually  hungry  are  everywhere.  Paper, 
$1.95 

A  Time  to   Seek 

Introduction  by  Billy  Graham.  Jesus  is  The  Way,  and  Lee  Fisher 
helps  put  up  the  road  signs  for  the  young  who  are  looking.  These 
Christ-centered  chapters  hit  each  topic  dead  center — love,  hon- 
esty, involvement.  Don't  miss  it.  Paper,  $1.95 

Key  to   Luke,   Part  I 

As  part  of  Key  73 — the  most  exciting  ecumenical  effort  in  history 
— this  unit  reveals  Jesus  through  the  study  of  Luke.  Watch  for  it. 
Harold  Fair  and  Horace  Weaver.  Paper,  40^ 

An  Evangelical  Faith  for  Today 

What  is  really  at  the  center  of  the  dying  institutional  churches  to- 
day? Nothing.  And  that  is  the  problem.  John  Lawson  calls  for  the 
rekindling  of  the  evangelistic  fires.  Paper,  $1.75 

You  Can't  Con  God 

Tank  Harrison,  a  former  Memphis,  Tennessee,  detective  has  be- 
come contagious  with  enthusiasm  for  his  Lord.  This  Spirit-filled 
Christian  shares  his  joy  and  his  story  in  a  book  you  can't  forget! 
Paper,  $1.25 


qI"  Ljour  local  book/tore 

Qbingdon 


After  the  earthquake,  wind,  and  fire. . . 

.  .  .  comes  not  a  "still  small  voice"  but  cries  of  need  from  survivors,  the  homeless  and  helpless, 
threatened  by  pestilence  and  poverty. 

War  in  Nigeria.    Human  agony  in  Bangladesh. 

Hurricanes  Camille  and  Celia.  Earthquakes  in  Peru  and  California.  Inverness  tornado. 
Pakistan  tidal  wave.    Fire  in  Southern  California.    Drought  in  Rhodesia. 

"Acts  of  God"?   That's  what  some  call  them. 

But  no  question  about  what  to  call  the  responses  they  brought  from  the  Church  of  the 
Brethren. 

Over  $95,000  in  personnel  and  materials  —  acts  of  God  through  his  people  for  his  people. 

And  after  the  next  earthquake,  wind,  or  fire,  the  Church  of  the  Brethren  will  be  ready  to 
serve  again.   Because  you  care. 


e 


CHURCH   OF  THE   BRETHREN   GENERAL   BOARD 
1451    DUNDEE   AVE.,   ELGIN,    ILL.   60120 


WORLD 
MINISTRIES 
COAAMISSION 


WiVS 

In  creative  * 
response. 


CHURCH    OF    THE    BRETHREN      NOVEMBER   1,   1972 


Paul:  Envoy,  Exile,  Brother,  a  book  review  by  G ray^l^^^Bder  /  A  Personal  Thing  Between  the 
Patient  and  Me,  an  interview  with  Chaplain  Clyde  R.  Shallenberger  /  Amnesty,  Yes!,  by  Leiand  Wilson 


©©D1]to[M^ 


Dsti^©[r^ 


^L     Iowa  Celebration:  The  Wind  Blowin'  in  the  Wildwood. 

A  Tri-District  gathering  this  past  summer  celebrated  the  past, 
augured  the  future,  and  gave  participants  a  sense  of  the  Spirit  moving 

Q     A  Personal  Thing  Between  the  Patient  and  Me.   In  an 

interview  Clyde  R.  Shailenherger,  director  of  Johns  Hopkins  Hos- 
pital's chaplaincy  service,  talks  about  experiences  with  the 
terminally  ill 

^■1     The  Health  of  Lafiya.    How  fares  the  Church  of  the  Brethren  / 

Nigeria  medical  program  after  one  year?   Joel  K.  Thompson  affirms 
its  health  couldn't  be  better 

I^L     Amnesty,  Yes!    Although  the  United  States  government  historically 
has  not  been  generous  in  granting  amnesty,  the  only  answer  to  the 
"amnesty  for  draft  resisters"  question  in  these  times  is  a  firm  Yes, 
according  to  Leland  Wilson 


Paul:  Envoy,  Exile,  Brother.    Three  recent  books  on  Paul, 
Graydon  F.  Snyder  reflects,  describe  the  apostle  in  differing  and 
sometimes  highly  imaginative  ways 

In  Touch  profiles  Cclia  Burnham,  Steven  Lange,  and  Ina  Ruth  Addington 
(2).  .  .  .   Outlook  notes  attention  to  the  Annual  Conference  resolution 
on  Indochina,  reports  a  Bible  training  event,  describes  a  national  land- 
mark rich  with  Brethren  history,  and  details  follow-up  activities  in 
flood-torn  Wilkes-Barre,  Pennsylvania  (beginning  on  4).  .  .  .  "Take  It 
From  Here,"  by  Glee  Yoder,  recalls  such  childhood  pastimes  as  making 
a  spool  tractor  ( 18).  .  .  .   Resources  lists  material  "For  Study  and  Action 
on  Mission"  (20).  ...   An  editorial  has  "A  Lesson  for  the  Teacher"  (.24) 


EDITOR 

Howard    E.    Royer 

ASSOCIATE   EDITORS 

Richard    N.   Miller 
Kenneth    I,   Morse 

ASSISTANT  EDITOR 

Linda    K.   Beher 

VOL.   121,   NO.   19         NOVEMBER   1,   1972 


CREDITS:  Cover.  2,1  Religious  News  Serv- 
ice: 3  Don  Honick:  4  (ierald  Mease:  8-10 
Richard  W.  Linfield:  111:)  Lawrence  Biir- 
ley:  15  "Return  of  the  Prodigal  Son." 
etching  b\  Jean-Louis  Forain.  courtesv  of 
the  Cincinnati  .-^rt  Muscuni;  18  Edward 
Wallowitch;    19   Edward   Buzinski 


Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second- 
class  matter  .\ug.  20.  1918,  under  Ml  of 
Congress  of  Oct.  17,  1917.  Filing  date.  Oct.  I, 
1972.  Messenger  is  a  member  of  the  .Associ- 
ated Church  Press  and  a  subscriber  to  Reli- 
gious News  Service  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherwise 
indicated,  are  from  the  Revised  Standard 
\'ersion. 

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1972.  Church  of  the  Bretliren  General  Board. 


i 


ON   VICTIMS   AND   SACRIFICE 

I  arrived  at  the  Federal  Correctional  In- 
stitution in  August  to  begin  serving  a  six- 
month  sentence  for  refusal  to  cooperate  with 
the  Selective  Service,  after  1 1  days  in  cus- 
tody in  Tippecanoe  County  Jail. 

First  I  want  to  express  my  deep  apprecia- 
tion to  all  those  who  have  given  me  their 
support,  especially  to  the  Standing  Commit- 
tee of  Annual  Conference  for  the  encourag- 
ing telegram  sent  to  me  immediately  before 
going  to  trial.  I  was  permitted  to  read  that 
message  in  the  process  of  the  trial,  and  I 
feel  it  contributed  greatly  to  the  effect  of 
the  trial. 

Second  I  would  like  to  assure  friends  that 
I  am  calm  and  confident  and  expect  to  gain 
more  from  this  experience  than  what  is 
extracted  from  me.  Though  admittedly  my 
experience  at  this  point  is  brief,  my  general 
impression  is  that  prison  does  not  need  to 
be  a  great  hardship  or  sacrifice  (depending 
heavily  on  one's  mental  attitude),  and  that 
it  in  fact  can  offer  us  an  entry  into  another 
side  of  American  life  which  respectable  peo- 
ple are  shielded  from.  It  is  on  this  darker 
side  that  the  victims  of  our  society  lie. 

Many  of  us  would  be  Good  Samaritans 
but  for  the  fact  we  don't  see  the  wounded 
one  by  the  side  of  the  road,  either  because 
we  stay  at  home  in  secure  surroundings  or 
take  a  road  that  is  safe,  well-lighted,  well- 
protected.  (Possibly  some  readers  will  take 
issue  with  the  concept  of  the  convict  as 
victim,  but  from  what  I  have  seen  so  far. 
I  would  say  that  in  most  cases  it  is  hard 
to  dispute.)  At  this  point  I  think  I  could 
say  that  the  greatest  sacrifice  I  have  made 
was  that  of  respectability,  often  a  more 
painful  sacrifice  than  we  care  to  admit.  I 
think,  though,  that  it  is  a  sacrifice  from 
which  one  easily  recovers  when  it  becomes 
apparent  that  respectability  is  a  superficial 
achievement. 

Finally.  I  would  encourage  other  consci- 
entious persons  not  to  let  fear  (whether  it 
is  fear  of  prison  or  fear  of  loss  of  security 
or  status)  deter  them  from  carrying  out  ac- 
tions which  may  lead  to  the  development 
of  a  compassionate  and  just  community 
where  one  does  not  now  exist. 

John  K.  Flory,  28530-117 
Milan.  Mich. 

A  WAY  OF   LIFE 

I  can  say  with  Brother  Petry  that  the 
experience  of  the  Holy  Spirit  is  a  way  of 
life.  It  brings  a  freedom  which  allows  me 
to  move  serenely  in  areas  where  others  fear 
to  tread.  It  provides  a  hope  to  carry  me 
en  after  attending  three  funerals  in  two  days, 
funerals  of  young  men. 


m 


(Bind 


I.  too,  feel  the  Spirit  as  I  worship  in  a 
strange  tongue,  taking  an  active  part  in  the 
singing  and  praying.  But  most  of  all.  I  know 
the  Spirit  when  four  men  of  three  national- 
ities work  and  struggle  together  to  encourage 
others  in  their  efforts  to  regain  dignity. 

Dennis  E.  Metzger 
Tarn  Ky,  Quang  Tin,  South  Vietnam 


WE  MEAN   WHAT  WE  SAY 

I  would  like  to  take  this  opportunity  to 
say  I  appreciate  reading  Messenger  very 
much.  But  I  am  a  little  upset  when  people 
are  always  saying  awful  things  about  one 
another  or  about  articles  in  the  Messenger 
and  sending  them  to  you  for  printing. 

I  am  a  post  card  collector  and  this  sum- 
mer I  entered  a  few  of  my  post  cards  in 
shows.  One  set  I  sent  was  the  Church  of 
the  Brethren  murals  cards  that  are  at  Camp 
Mack  near  Milford,  Ind.  I  believe  if  we 
would  show  the  world  where  we  came  from 
and  what  we  believe  in  maybe  we  would 
be  able  to  tell  and  show  the  world  we  mean 
what  we  say. 

Let  all  of  us  get  down  on  our  knees 
right  now  and  ask  forgiveness. 

Ruby  Martin 
Goshen,  Ind.  -., 

ON   AIRING  CONCERNS 

I  want  to  express  my  appreciation  for 
the  Messenger!  I  can  hardly  wait  for  its 
arrival  and  after  quickly  reading  through 
it.  I  reread,  to  get  all  of  it!  I  am  so  glad 
that  our  church  is  open  to  hear  the  concerns 
of  every  individual. 

And  since  we  can't  all  attend  Annual 
Conference,  how  wonderful  to  read  the 
Moderator's  Address  of  1972!  ...  It  would 
be  such  a  challenge  to  us  all,  and  especially 
the  youth,  to  pursue  the  heritage  of  our 
peace  teachings! 

I  feel  personally  grateful  to  Wilbur  E. 
Mullen,  who  was  always  available  and  so 
efficiently  counseled  our  son  in  draft  matters 
when  he  decided  to  register  as  a  conscien- 
tious objector  and  found  his  draft  board 
uncooperative. 

Bethany  Seminary  needs  our  support.  We 
may  disagree  with  some  things  but  no  one 
is  infallible.  We  have  had  in  our  pulpits 
so  many  fine  young  students  who  have 
become  pastors.  So  let  us  get  into  a  sup- 
portive position  of  our  seminary. 

One  thing  I  feel  we  neglect  is  the  per- 
sonality of  the  Holy  Spirit.  We  are  baptized 
"in  the  name  of  the  Father,  and  of  the 
Son.  and  of  the  Holy  Ghost."  but  we  sel- 
dom hear  the  benediction  of  the  "love  of 
Jesus  Christ,  the  grace  of  our  Father,  and 


the  fellowship  of  the  Holy  Spirit.".  .  . 

2  Peter  1:21  tells  us  "for  the  prophecy 
came  not  in  old  time  by  the  will  of  man, 
but  holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost."  I  am  sure  it 
was  the  Holy  Spirit  who  inspired  David  as 
he  wrote  the  psalms  of  praise  and  adora- 
tion! Likewise,  many  after  him  wrote 
hymns  and  I  do  not  agree  that  any  of  them 
have  "had  their  day."  As  long  as  a  hymn 
expresses  the  longing  of  spiritual  expression 
it  cannot  be  "out  of  tune  for  the  times." 
No  generation  needed  the  plain  teachings 
cf  faith  taught  by  "the  love  of  Jesus  Christ, 
the  grace  of  our  Father  and  the  fellowship 
of  the   Holy   Spirit,"   more   than  ours. 

Again,    thanks    to    the    Messenger    for 
keeping    us   in    touch   with    one    another. 
Myrtle  Kenyon 
Oak  Lawn.  111. 

WHY   I   AM   FASTING 

I  write  on  the  thirty-third  day  of  a  water- 
only  fast  begun  Aug.  6,  Hiroshima  Day,  as 
a  protest  "against  any  continuation  of  the 
war  by  any  method  or  for  any  reason." 
I  began  it  with  thirteen  other  sisters  and 
brothers  in  New  York  City  as  well  as 
eleven  brothers  in  Danbury,  Conn.,  federal 
prison;  seven  of  us  continue.  Our  fast  is 
open-ended,  indeterminate  in  length.  To 
explain  why  I  am  not  eating  —  either  by 
staying  solely  on  water  or  by  going  onto 
liquids  at  least  until  the  November  elections 
or  for  as  long  as  I  can  humanly  continue  — 
I  must  begin  where  this  current  resistance 
life  style  of  mine  began:  with  the  war. 

Two  days  ago.  while  taking  a  break  from 
a  picket  line,  I  picked  up  some  campaign 
literature  from  a  Harrisburg.  Pa.,  "Commit- 
tee to  Reelect  the  President"  campaign  head- 
quarters. Under  big  dark  blue  letters  which 
say  "THE  RECORD"  is  listed  this  "record" 
on  Vietnam;  "The  President  has  brought 
400.000  Americans  home  from  Vietnam. 
He  has  reduced  American  ground  combat 
involvement  by  90%.  He  has  reduced 
casualties  by  95%.  He  has  reduced  spend- 
ing by  two-thirds.  He  has  laid  the  founda- 
tions for  a  lasting  peace  in  Southeast  Asia." 

Where  does  one  begin  in  a  response  to 
that  "record"?  .  .  .  Where  does  that  "rec- 
ord" speak  of  the  over  four  million  tons 
of  bombs  dropped  by  the  President  in  less 
than  four  years  in  office,  more  than  twice 
the  number  dropped  by  the  United  States 
in  all  of  World  War  II?  How  does  one 
take  the  statement.  "He  has  reduced 
casualties  by  95%"  in  light  of  Pentagon 
statistics  which  show  that  as  many  Indo- 
chinese    and    Americans   have    been    killed. 

Continued  on  21 


ON 
DEATH 
AND 
J3YING 

What  the  dying  h3\^  lo 

teach  doctors,  nurses,  clergy  and 

their  own  families 


Elisabeth  Kubler-Ross 


What  does  a  person  say  to  a  patient  who 
is  dying? 

All  too  frequently  the  tendency  is  to 
treat  the  topic  of  dying  with  a  con- 
spiracy of  silence.  Not  only  family 
members  but  even  those  in  the  helping 
professions  evade  dealing  with  the  pa- 
tient's most  fundamental  concerns. 

Recently,  Messenger  staff  members 
had  opportunity  to  hear  a  crusader  on 
ministry  to  the  dying.  Dr.  Elisa- 
beth Kiibler-Ross 
of  Chicago,  tell  of 
her  work  with  ter- 
minally-ill patients 
of  all  ages.  Out  of 
intensive  research 
the  European-born 
counselor  com- 
mends approaching 
the  subject  with  the 
patient  sensitively 
but  directly,  seek- 
ing to  understand  the  patient's  changing 
attitudes,  and  in  the  process  helping 
open  the  door  for  the  patient's  facing 
reality  with  acceptance  and  grace.  And 
in  turn,  as  the  subtitle  to  Dr.  Ross's 
book  suggests,  the  dying  have  a  great 
deal  to  teach  doctors,  nurses,  clergy, 
and  their  own  family. 

Prodded  by  Dr.  Ross's  pleas,  the 
editors  regard  as  significant  the  sharing 
by  one  Brethren  of  his  experience  with 
the  dying.  On  page  8,  Dr.  Clyde  R. 
Shallenberger  of  Baltimore  reflects  on 
daily  encounters  with  the  critically  ill 
at  Johns  Hopkins  Hospital  where  he 
is  director  of  the  chaplaincy  service. 

On  a  related  theme,  the  health  of 
the  living,  Joel  K.  Thompson,  executive 
secretary  of  the  World  Ministries  Com- 
mission, updates  developments  in  the 
innovative  and  far-reaching  Lafiya  med- 
ical ministries  launched  in  Nigeria  by 
the  Church  of  the  Brethren  in  con- 
junction with  local  and  national  au- 
thorities. The  article,  with  a  related 
quiz  and  response  form,  begins  on 
page   1 1 . 

Other  contributors  are  Leland  Wil- 
son, pastor.  La  Verne,  Calif.;  Glee 
Yoder,  writer,  McPherson,  Kan.;  Gray- 
don  F.  Snyder  of  the  faculty  of  Bethany 
Theological  Seminary,  Oak  Brook,  III.; 
and  Matthew  M.  Meyer,  evangelism 
consultant  for  the  General  Board,  El- 
gin, III.  —  The  Editors 


II-I-72  messenger    1 


Celia  Bumham:  Radiant  at  100 


After  one  century  of  living  Mrs. 
Celia  Burnham  of  the  Glendale, 
California,  Church  of  the  Brethren 
continues  to  witness  actively  for  God. 

When  asked  recently  about  her 
thoughts  on  evangelism,  she  wrote: 
"Jesus  gave  us  his  commission  to  go 
into  all  the  world.  I  can't  go  far. 
But  I  must  make  my  life  count  to 
let  others  see  me  as  God  would 
see  me  and  use  me  to  influence 
others  to  yield  their  lives  to  Christ." 

Celia  Burnham  has  been  an  in- 
spiration to  several  generations  of 
friends,  relatives,  and  acquaintances. 
At  age  100  this  radiant  matriarch  of 
the  church  still  regularly  attends 
worship  services.  She  is  a  loving, 
compassionate  soul  who  continues  to 
express  her  interest  in  persons  by 
maintaining  a  correspondence  sched- 
ule which  amazes  those  near  her.  She 
writes  lovingly  of  her  large  family, 
which  includes  sixteen  great-grand- 
children: "Do  you  wonder  I  keep 
young  (or  old)  and  active,  being  with 
them  all  several  times  a  year?"  she 
asked  in  a  letter  to  our  family. 

As  her  pastor  for  thirteen  years  I 
know  her  as  a  woman  endowed  with 
a  rugged  durability  which  gives  her 
strength  to  take  in  stride  the  jolts 
and  shocks  of  life.  Somehow  she  can 


appreciate  the  unpredictable  flam- 
boyance of  youth  as  well  as  the  some- 
times rigid  conservatism  of  adults 
half  her  age. 

For  La  Verne  College's  oldest  liv- 
ing alumna,  the  college  has  estab- 
lished the  Celia  Burnham  Scholarship 
Fund,  to  assist  students  in  the  Chris- 
tian education  field.  The  Glendale 
church  surprised  her  on  her  birthday 
Sept.  24  with  a  celebration  in  the 
morning  worship  and  during  a  buffet 
reception. 

Among  her  most  cherished  quali- 
ties is  her  freedom  to  be  herself,  to 
declare  what  she  believes,  and  to 
give  suggestions  to  persons  who  come 
to  her  with  concerns  of  their  own. 

Her  advice  is  always  grounded  in 
biblical  and  Christian  concepts.  Her 
unfaltering  faith  and  continued  com- 
munication with  God,  combined 
with  her  abiding  love  and  personal 
interest  in  people,  make  her  a  very 
special,  and  radiant,  woman. 
—  Matthew  Meyer 


■nm 


Steven  Lange:  Conventio 

A  relatively  few  persons  attended 
both  political  conventions  in  Miami 
Beach,  Florida,  this  summer.  Steven 
Lange  was  among  them. 

A  Brethren  Volunteer  Service 
worker  from  Ann  Arbor,  Michigan. 
Steve  was  assigned  to  Religious  and 
Community  Leaders  Concerned 
(RCLC). 

It  was  a  different  kind  of  work  for 
Steve,  a  June  graduate  of  Anderson 
College,  Indiana,  whose  parents  were 
Church  of  God  missionaries  in  Japan 
for  nine  years.  He  received  the  as- 
signment because  of  his  interest  in 
the  political  process. 

It  was  a  different  style  of  ministry 
as  well  for  the  Brethren  and  other 
Protestant,  Roman  Catholic,  and 
Jewish  groups  who  participated  in 
RCLC.^ 

Motivating  the  organization  was 
an  overriding  concern  to  provide  an 
atmosphere  which  would  "enable  the 
democratic  process  to  work  effectively 
through  the  major  political  parties." 

The  other  two  major  concerns  were 
for  "the  peace  and  stability  of  the 
Greater  Miami  Community  during 
the  conventions"  and  "the  right  of 
citizens  and  organized  groups  to  ex- 
ercise fully  their  freedom  of  speech 
and  petition." 

Things  could  have  been  much 
worse  at  the  conventions.  "In  one 
instance,"  Steve  recalled,  "demon- 
strators who  had  been  forced  out  of 
an  area  where  they  were  blocking 
traffic  threw  two  or  three  rocks  at 
a  formation  of  police.  The  formation 


2      MESSENGER     II -1-72 


^oer 

remained  intact,  and  small  amounts 
of  gas  were  used  to  disperse  the 
group.  The  ofBcers'  professionalism 
in  this  case  was  impressive." 

However,  in  another  incident  Steve 
witnessed,  some  contingents  of  the 
State  Patrol  and  the  Metro  police 
broke  off  into  small  groups  and  com- 
mitted maverick  acts  of  aggression 
on  people,  including  persons  clearly 
marked  as  RCLC  observers  and  as 
medics,  Steve  said. 

That  was  one  of  the  major  RCLC 
tasks:  to  observe  as  objectively  as 
possible  and  to  participate  in  a  ru- 
mor control  network  to  stem  the  false 
and  sometimes  dangerous  rumors. 

Steve  gave  special  credit  to  RCLC 
for  "creating  an  accountability  of  all 
concerned  to  something  besides  the 
media." 

No  one  knows  what  might  have 
happened  without  RCLC.  One  only 
remembers  what  did  happen  in  Miami 
in  contrast  to  what  occurred  four 
years  earlier  in  Chicago. 

The  Brethren  were  in  touch  in 
Miami,  in  the  person  of  Steven  Lange, 
age  23. 


Ina  Ruth  Addington:  Begin  with  the  church 


Interviewing  a  successful  business- 
woman, one  is  tempted  to  begin  with 
women's  rights,  the  usual  circum- 
stance of  a  woman's  being  in  manage- 
ment, her  identity  as  an  administrator. 

But  Ina  Ruth  Addington  says  firm- 
ly, 'T  don't  want  to  begin  with  my 
job.  I  would  rather  begin  with  the 
church." 

This  soft-spoken  Tennessee  native 
was  tapped  this  summer  in  Cincinnati 
to  be  the  first  chairwoman  of  a  Gen- 
eral Board  commission.  Her  election 
by  board  members  to  the  top  post  in 
the  General  Services  Commission 
came  as  a  surprise  to  Ina  Ruth.  "For 
a  few  minutes  afterward,  I  wondered 
if  I  could  accept  the  job  —  if  I  were 
really  the  kind  of  person  who  could 
do  it.  But  I  decided  that  if  people  had 
the  confidence  in  me,  I  would  try." 

Ina  Ruth  has  been  saying  "I  will 
try"  all  her  fifty-nine  years,  ever 
since  growing  up  in  Bull's  Gap, 
Tennessee.  Participation  in  deputa- 
tion tours  with  the  youth  cabinet  of 
her  district,  she  remembers,  created 
the  magic  of  self-confidence.  Since, 
"Except  for  pianist  and  pastor,  I've 
served  in  almost  every  capacity  in  the 
local  church  —  from  janitor  to  chair- 
man of  the  board." 

Her  involvement  with  the  Church 
of  the  Brethren  extended  beyond  lo- 
cal boundaries,  to  the  district  board. 
Standing  Committee,  Mission  One 


consultation,  and  finally,  in  1971, 
election  to  the  General  Board.  Ecu- 
menically she  is  Church  World  Serv- 
ice clothing  chairman  for  Kingsport 
Church  Women  United  and  a  mem- 
ber of  the  area's  Interfaith  Council. 
She  represented  the  Brethren  at  the 
National  Council  of  Churches  1964 
gathering. 

"People  say  I'm  an  enthusiastic 
person,"  Ina  Ruth  smiles. 

And  her  history  as  a  business- 
woman reflects  why,  no  less  than  her 
record  as  a  churchwoman.  She 
learned  the  retail  business  during  the 
Depression,  and  for  twenty-two  years 
was  manager  of  the  Mason-Dixon 
Employees  Credit  Union,  joining  the 
movement  she  can  compare  with  the 
church.   "The  credit  union  is  based 
on  the  dignity  of  the  individual  and 
persons  helping  each  other.  What 
could  be  more  like  the  church?" 

In  1971  Ina  Ruth  became  director 
of  member  relations,  a  post  she  cre- 
ated in  the  belief  that  face-to-face 
contacts  strengthen  relationships. 
The  new  job  seems  to  fit  well  in  the 
life-style  of  a  businesswoman  who, 
in  identifying  herself,  would  rather 
begin,  not  with  her  job,  but  with  the 
church. 


IM-72    MESSENGER      3 


AC   Indochina   resolution 
given   personal   attention 

The  Resolution  on  Indochina  passed  by 
Annual  Conference  in  June  was  more 
than  just  another  resolution,  as  a  result 
of  follow-up  work  by  Conference  Mod- 
erator Dean  M.  Miller  and  Washington 
Representative  Ralph  E.  Smeltzer  of 
the  Church  of  the  Brethren  General 
Board  staff. 

The  resolution  called  on  "leaders  in 
governments  to  take  decisive  nonviolent 
steps  to  bring  this  war  to  a  speedy 
conclusion." 

Although  it  had  concerns  to  address 
to  "responsible  leaders  of  all  nations" 
involved  in  the  continuation  of  the  war, 
it  had  specifics  addressed  to  the  Presi- 
dent and  the  Congress. 

The  specifics  were  carried  in  person 
by  Brethren  representatives  Miller  and 
Smeltzer  in  twelve  visits  made  in  late 
July. 


Reflecting  on  the  event,  Mr.  Smeltzer 
said.  "I  don't  remember  any  time  during 
my  twenty  years  of  service  on  the 
General  Board  staff  when  a  single  dele- 
gation such  as  ours  has  visited  so  many 
high-level  offices  in  one  day."   He  was 
referring  to  the  second  day  of  visiting 
when  eight  conferences  were  held. 

Among  the  persons  visited  were  the 
chairman  of  the  House  Foreign  .Affairs 
Committee,  two  from  the  National 
Security  Council  and  Dr.  Henry  Kissin- 
ger's staff,  a  special  assistant  to  Secretary 
of  Defense  Melvin  Laird,  and  Repre- 
sentative Gerald  Ford,  House  Minority 
Leader. 

The  visit  with  the  men  from  the 
National  Security  Council  stood  out. 
"They  were  highly  articulate  and  knowl- 
edgeable of  Vietnamese  culture  and 
political  life,"  Miller  said.    "It  was  much 
easier  for  me  to  understand  why  those 
who  develop  and  carr\'  out  our  policies 
in  Indochina  feel  as  confident  as  they 
do." 


The  Brethren  noted,  however,  that 
the  impressions  Security  Council  spokes- 
men had  received  from  being  in  Viet- 
nam do  not  match  the  reports  from  our 
service  workers  and  others  who  are  on 
the  scene  there. 

In  spite  of  their  strong  position,  the 
two  men  who  help  to  shape  decisions  on 
the  National  Security  Council  did  read 
the  Brethren  resolution  and  engage  in 
conversation  with  the  two  representa- 
tives of  the  denomination  for  more  than 
an  hour. 

Moderator  Miller  philosophized  on 
the  rationale  for  the  visits  this  way: 
"Unless  we  confront  those  who  support 
both  our  militarv'  and  political  opera- 
tions in  Indochina,  they  move  with  a 
free  hand,  supposing  they  have  the  sup- 
port of  the  American  people." 

Whatever  else  happened,  a  Brethren 
witness  was  made  in  Washington.  D.C., 
those  two  days  in  July.    It  began  with 
what  many  had  feared  in  June  might  be 
just  another  resolution. 


Iowa  celebration:  The  wind 
blowin'  in  the  wildwood 

It  was  a  service  of  celebration,  a  first  of 
its  kind  for  the  nearly  400  Brethren 
gathered  from  across  a  thousand  mile 
span.    It  was  an  occasion  of  recognition, 
of  tribute  to  one  district  executive's  work 
of  ten  years  and  of  anticipation  for  the 
coming  of  his  successor.   It  was  a  model, 
or  models,  of  mission,  demonstrating 
through  evangelism,  the  arts,  and  spe- 
cialized ministries  ways  of  communicat- 
ing the  theme,  "The  Beautiful  Hope: 
Oneness  in  Christ." 

Such  was  the  event  which  in  mid- 
summer drew  Brethren  from  the  Mid- 
west's Tri-District,  encompassing  Iowa, 
Minnesota,  Montana,  the  Dakotas,  Mis- 
souri, and  Arkansas,  to  Graceland  Col- 
lege at  Lamoni,  Iowa.   There,  principally 
honored  was  Lyle  C.  Albright,  complet- 
ing a  decade  as  district  executive,  but 
recognition  was  directed  too  to  the  in- 
coming executive,  Martin  A.  Gauby. 

In  planning  the  celebration,  serious 
attention  was  given  to  the  differing 
perspectives  of  the  participants.    Di- 

4      MESSENGER     11-1  72 


"The  Beautiful  Hope:  One- 
ness in  Christ"  was  theme 
lived  out  by  Brethren  in 
celebration    at    Lamoni,     Iowa 


""• 


Bible  training  school   level 
experience  may  be  repeated 

A  Bible  training  school  level  experience 
held  on  the  Bethany  Theological  Sem- 
inary campus  this  summer  will  probably 
be  repeated,  according  to  Paul  M. 
Robinson,  president  of  the  seminary. 

Based  on  the  response  of  persons  and 
their  evaluation,  Mr.  Robinson  said  that 
repeating  the  Bethany  Summer  Institute 
in  1973  will  be  considered  by  both  the 
seminary  and  the  Parish  Ministries  Com- 
mission, co-sponsors  of  the  event. 

Two  women  and  twenty-five  men  met 
in  the  two-week  institute  in  late  August 
to  broaden  ministerial  skills.    Most  in 
attendance  are  serving  as  pastors. 

This  particular  institute  was  the  direct 
result  of  requests  from  the  constituency. 
A  formal  concern  was  presented  by  an 
Indiana  delegation  to  the  General  Board 
and  its  Parish  Ministries  Commission 
last  November.   PMC  assigned  a  joint 


committee  of  its  own  and  seminary 
personnel  to  explore  alternatives  and  act. 

The  seminary,  however,  has  been 
working  on  the  concern  with  district 
executive  secretaries  for  more  than  a 
decade.    The  annual  one-week  Bethany 
Extension  School  in  the  east  is  one 
answer.    (Approximately  60  persons 
attended  this  summer's  extension  school 
at  Elizabethtown  College.)    But  an 
institute  similar  to  the  one  at  Bethany 
this  summer  was  planned  and  cancelled 
in  the  mid-1960s  for  lack  of  registration. 

Some  persons  who  have  pressed  for  a 
training  school  level  approach  note  that 
only  half  of  the  congregations  of  the 
Church  of  the  Brethren  with  full-time 
pastors  require  persons  with  seminary 
training.    Moreover,  numerous  congrega- 
tions seek  part-time  leadership  from 
those  for  whom  seminary  and  often 
college  are  not  live  options. 

In  evaluating  this  year's  event,  par- 
ticipants were  generally  positive,  so 
positive  that  a  few  had  difficulty  even  in 


listing  what  they  found  "least  helpful" 
in  the  seminar. 

Most  seemed  to  approve  the  biblical 
orientation.    Centering  on  "The  Bible 
and  Ministry,"  the  institute  group  dealt 
each  morning  of  the  first  week  with  key 
Bible  texts  for  congregational  life  on  the 
topics  of  counseling,  church  administra- 
tion. Christian  education,  community 
development,  evangelism,  and  human 
relations. 

The  second  week's  biblical  texts  dealt 
with  creation,  the  fall,  Christ,  the  Holy 
Spirit  and  the  Church,  and  the  theology 
for  congregational  life. 

In  addition,  there  were  skills  sessions 
that  included  planning,  decision  making, 
and  preaching,  using  video  tapes  to 
permit  participants  to  see  and  hear 
themselves  as  others  do. 

Said  one  in  reflecting  on  the  experi- 
ence, "I  feel  more  confident  to  accept 
roles  that  I  have  heretofore  declined." 

Persons  came  from  thirteen  districts 
and  ten  states  for  the  professional 


versity  was  embodied  in  the  orders  of 
worship  —  from  formal  to  ad  lib  —  and 
in  the  selections  of  music  —  from 
"Beulah  Land"  and  "Bringing  in  the 
Sheaves"  to  "Heralds  of  Christ"  with 
trumpets  and  a  folk  rendering  of 
"Gloria  Patri." 

Throughout  the  event  music  was  a 
focal  point,  both  the  choral  and  group 
singing.  The  leader,  Wil  Nolen  of  the 
Parish  Ministries  staff,  was  commended 
by  one  choir  member  for  his  "charisma 
in  music  communication"  and  by  other 
participants  as  a  "modem  day  Al 
Brightbill." 

Among  others  involved  in  the  leader- 
ship were  Floyd  E.  Bantz,  pastor.  Roar- 
ing Spring,  Pa.,  who  led  in  an  explora- 
tion of  who  the  Brethren  were  and  are, 
and  Shantilal  P.  Bhagat,  World  Minis- 
tries staffs  member  who  shared  insights 
into  the  character  of  world  missions 
today. 

Key  planners  for  the  event  were 
former  Iowa  pastor  Kent  E.  Naylor  of 
the  Parish  Ministries  staff  and  three  lay 
persons,  Pat  Hykes  of  the  Ankeny 
church,  Bonnie  Grossnickle  of  the  Cur- 
lew church,  and  Pearl  Miller  of  the  South 


Waterloo  church,  all  in  Iowa.    Greet- 
ings were  brought  in  slide  and  tape  by 
Martin  Gauby  and  in  person  by  Galen 
R.  Snell,  the  new  president  of  McPherson 
College,  and  Wilbur  R.  Hoover,  exec- 
utive of  the  neighboring  Western  Plains 
District. 

"For  the  three  districts  to  come  to- 
gether was  something  of  a  homecoming 
and  a  fulfillment,"  observed  Milton 
Early,  who  has  held  pastorates  in  both 
Missouri  and  Iowa.    One  woman  said 
the  sharing  was  especially  meaningful  for 
congregations  struggling  to  exist  —  they 
will  take  heart  from  it.    College  student 
David  Hendricks  of  Kingsley,  Iowa, 
commented,  "Praise  to  the  Lord  for 
being  alive  in  our  hearts  while  at 
Lamoni."    James  Baile,  Warrensburg, 
Mo.,  stated:  "The  sharing  of  faith 
through  music  and  song  struck  a  re- 
sponsive chord  in  our  souls  that  still 
keeps  us  humming." 

The  honored  executive  responded 
with  the  observation,  "These  are  my 
kind  of  people."   He  suggested  such 
occasional  coming  together  was  crucial 
to  the  reshaping  of  the  district. 

From  a  larger  perspective,  that  of 


world  missions,  Shantilal  Bhagat  noted 
to  staff  colleagues  at  the  General  Of- 
fices, "I  am  convinced,  from  the  kinds 
of  questions  asked  in  sessions  and  con- 
versations, that  mission  education  needs 
to  be  strengthened  considerably.   Some 
persons  were  surprised  to  learn  that  we 
still  have  missionary  personnel  in  India." 

That  in  essence  points  to  what  the 
Lamoni  celebration  was  about,  supplant- 
ing detachment  and  unconcern  with 
awareness  and  mutuality,  not  only  across 
the  expanse  of  the  Tri-District  but 
across  gulfs  wherever  they  exist  in  the 
church.    Thus  taking  into  account  dif- 
ferences which  are  real  and  many,  but 
accenting  the  common  affirmation  that 
in  Christ  the  diverse  is  united,  one  group 
of  Brethren  sensed  ihe  beautiful  hope. 

Along  with  the  leading  of  the  Spirit, 
what  took  place  was  summed  up  well  by 
Mariann  Michaels,  a  social  worker  from 
Iowa  City: 

"The  celebration  combined  the 
strength  of  an  oak  tree  with  a  willow 
branch  flexibility  and  the  nostalgia  of 
The  Church  in  the  "Valley  by  the  Wild- 
wood  with  the  anxiety  of  the  changes 
that  are  Blowin'  in  the  Wind." 


11-1-72    MESSENGER     S 


growth  experience  in  Illinois. 

Attending  were  Stanley  G.  Barkdoll, 
John  R.  Gibble,  Robert  E.  Hoke, 
WilHam  E.  Hoover,  W.  Owen  Horton 
St.,  Rodney  E.  Moseman,  and  Verna  W. 
Moseman  of  Pennsylvania. 

Claron  Brown,  Wilbur  L.  Fischer,  Roy 
W.  Fulk  and  Galen  B.  McGuire  of 
Illinois;  Roger  M.  Combs  and  James  W. 
Eberly  of  Virginia:  Darlene  M.  Garwick 
and  B.  D.  Hinegardner  of  Iowa;  John 
Handley  and  James  L.  Hostetler  of 
Ohio;  and  Glifford  F.  Klein  of  Kentucky. 

Others  were  John  C.  Hurst  of  Michi- 
gan, Robert  L.  Williard  of  North  Caro- 
lina, Duane  Strickler  and  Loyal  H.  Van- 
derveer  of  Maryland,  and  Ralph  W. 
Johnson,  Phillip  G,  Kessler,  Willis  W. 
Maugans,  Wilbur  J.  Norris,  and  E.  Myrl 
Weyant  of  Indiana. 

"They   love   us   in   Wilkes- 
Barre,"  McDowell   says 

"They  love  the  Brethren  in  Wilkes- 
Barre,"  said  Kenneth  E.  McDowell,  the 
General  Board  staff  member  with  whom 
ultimate  responsibility  for  the  disaster 
program  rests. 

With  embarrassment,  he  repiorted  the 
outpouring  of  thanks  he  received  from 
many  of  the  residents  of  the  area.   "I 
didn't  know  how  to  handle  the  thanks 
they  insisted  on  sending  our  way." 

He  visited  the  area  in  mid-September 
to  observe  both  the  progress  and  con- 
tinuing needs. 

"We're  now  in  Phase  II  of  our  work 
there,"  he  reported,  "with  the  clean-up 
operations  virtually  finished." 

Moving  to  the  restoration  phase,  the 
need  now  is  for  master  craftsmen  who 
will  give  a  week  or  more  to  supervise 
those  who  are  less  skilled  in  carpentry, 
electrical,  plumbing,  and  heating  work. 

George  and  Romelle  Million  of  West 
Haven,  Conn.,  serve  as  co-directors  of 
the  restoration  phase.   Mr.  Million  has 
served  as  coordinator  of  the  Brethren 
disaster  work  in  the  Wilkes-Barre  area 
since  mid-July. 

Phase  II,  expected  to  last  through 
January,  will  continue  to  focus  on  the 
borough  of  Forty-Fort.  Priority  will  be 
given  to  residents  whose  resources  are 
limited  because  of  age,  disability,  or 
fixed  income. 

6     MESSENGER    11-1-72 


Work  to  be  done  includes  the  repair  of 
electrical  and  heating  systems,  installation 
of  doors  and  windows,  and  repair  of 
structural  damage.   Materials  are  to  be 
purchased  by  the  residents.   Labor  is  to 
be  free. 

Phase  II  will  be  directed  from  the 
recently  purchased  and  reconstructed 
house  in  Forty-Fort  located  at  18  Wesley 
St.   The  project  directors  will  live  on  the 
second  floor  and  the  first  floor  will  serve 
as  housing  for  volunteer  workers. 

Volunteers  are  encouraged  to  phone 
the  Millions,  7I7-28S-8304,  for  the  latest 
information  on  skills  and  services 
needed. 

Tunker   House   recalls 
early  Virginia   Brethren 

From  the  outside  the  Tunker  House 
resembles  dozens  of  other  houses  built  in 
the  ISOOs  and  "kept  up"  through  the 
years  by 'many  owners.  The  stone  foun- 
dation, brick  and  mortar,  the  four 
chimneys  are  old  and  burnished  with 
history. 

For  Brethren,  though,  the  Tunker 


House  is  not  just  another  old  house  in 
Rockingham  County,  Virginia:  The  his- 
tory that  hovers  about  it  is  Brethren 
histor}'. 

Declared  a  national  landmark  in 
spring  1971,  the  Tunker  House  is  owned 
by  Samuel  D.  and  Pauline  Lindsay.  Mr. 
Lindsay,  now  retired,  has  pastored 
Church  of  the  Brethren  congregations  in 
the  area  for  more  than  forty  years. 

In  July  the  Lindsays  hosted  800  visitors 
in  a  weeklong  open  house  to  celebrate  the 
house's  new  landmark  status.   Area  pas- 
tors participated  in  afternoon  and  eve- 
ning worship  services  during  the  week. 

They  were  marking  one  of  the  pur- 
poses builders  Benjamin  and  Barbara 
Yount  conceived  when  they  erected  such 
a  commodious  residence  with  its  hinged 
pine  partitions  between  rooms  on  the  first 
floor:  church  services  for  the  early 
Brethren,  whose  custom  was  to  meet  in 
neighborhood  homes. 

In  the  house's  long  history  Elder 
Peter  Nead,  the  first  Brethren  preacher  to 
write  a  theology,  was  married  there  and 
built  a  tannery  on  the  property.   The 
Annual  Meeting  came  to  the  Tunker 
House  in  the  1830s.   Neads,  Younts,  and 


The   Tunker  House,  Broadway,   Va. 


i 


Shanks  lived  in  the  house,  adding  on 
rooms  and  porches,  until  1858,  when  a 
Zigier  bought  the  homestead.   Church- 
man M.  R.  Zigier  grew  up  there. 

Long  before  the  three-and-a-half-year 
restoration  of  the  Tunker  House  began, 
the  Lindsays  were  avid  collectors  of 
antiques.    Family  heirlooms,  along  with 
more  recent  acquisitions,  enhance  the 
nineteenth-centur>'  aura  of  the  house. 
Collections  of  early  lighting  devices  and 
Brethren  communion  utensils  fill  many 
shelves.   A  set  of  1738  cards  with  scrip- 
ture printed  in  German  were  used  by  the 
Mother  Church  in  Germantown,  Pa.,  to 
teach  the  Bible. 

In  the  cellar,  where  narrow  portholes 
measure  the  twenty-inch-thick  walls,  are 
still  more  memorabilia:  tools,  horseshoes, 
square  nails,  iron  hinges. 

A  permanent  marker  will  identify  the 
Tunker  House  and  its  long  histor>'  of 
Brethren  occupancy,  described  by  a 
present-day  Yount,  Joseph  IH,  of 
Waynesboro,  Va.,  as  "the  remarkable 
continuity  of  a  major  force  in  the  devel- 
opment of  this  section  of  Virginia." 

Keener  accepts  college 
public  relations  post 

Ronald  E.  Keener,  until  Annual  Confer- 
ence time  the  news  director  for  the 
Church  of  the  Brethren  General  Board 
and  an  associate  editor  of  Messenger, 
has  accepted  a  position  as  director  of 
community  relations  at  William  Rainey 
Harper  College. 

A  two-year  community  college  in  the 
Chicago  suburb  of  Palatine,  Harper's 
student  enrollment  has  risen  to  9,500 
during  its  seven  years  of  existence. 

Mr.  Keener  served  on  the  General 
Board  staff  since  May  1970  and  before 
that  was  director  of  public  information 
for  Bridgewater  College  in  Virginia.    He 
began  his  new  job  in  mid-September. 

Mr.  Keener  and  his  wife  Judy  reside 
at  1240  Braebum  Drive,  Elgin,  111. 

In  June,  in  order  to  balance  the  budget 
and  readjust  program  priorities,  four 
staff  persons  were  released.    All  four 
have  now  been  employed  elsewhere. 
Wilbur  E.  Brumbaugh  and  Carl  W. 
Zeigler  Jr.  continue  to  reside  in  Elgin; 
Wilbur  E.  Mullen  has  moved  to 
Greenville,  Ohio. 


[U][rQdls[rDD[n]( 


PEOPLE   YOU  KNOW   . . .    Ruby  H.    Linkous ,    for   seven  years    a  mem- 
ber of  the   General  Board  staff,    resigned  in   September  to 
move   to   St.    Petersburg,    Fla.      Ms.    Linkous   was    administra- 
tive   assistant   to   the   executive   of  the    Christian   Educa- 
tion  Commission    and  after  reorganization  held  a  similar 
post  with   the  Parish  Ministries    Commission.      In  June  her 
staff  position  was    eliminated,   but   she   continued  on  in   a 
secretarial    capacity  until  her   resignation. 

Memorial   services   Oct.    1  marked  the   death   of  Dorothy 
Cordier  in  New  York   Sept.    28.      Wife   of   Andrew  W.    Cordier , 
president  emeritus   of   Columbia  University   and  trustee   of 
Manchester  College    in   Indiana,    she  was    72.      Burial  was    at 
North   Manchester. 

Historian  Earl  Harvey ,  who  wrote  History  of  the  Church 
of  the  Brethren  in  Southern  Missouri    and  Arkansas   died  at 
his   Jasper,   Mo. ,    home   during  the   summer.      He  was    79. 

Ted  Whitacre ,   pastor  of  the  Woodbridge   Church   of  the 
Brethren   in  the   Mid-Atlantic   District,   participated  in   a 
six-week  program,    "Dynamic   Renewal   for  Pastors,"    under 
auspices    of  the   Virginia  Theological  Seminary   Center   for 
Continuing  Education.      Ted  was   on   full   scholarship. 

Southern  Pennsylvania  District  Conference  elected  its 
first  lay  moderator,  Cyrus  G.  Bucher,  Biglerville,  Pa.  He 
will  serve   in   1974. 

For  fifty  years  in  the  ministry  John  H.  Eberly ,  West- 
minster, Md. ,  received  the  recognition  of  the  Mid-Atlantic 
District   Conference   in  October. 

Delaware  pastor  Allen   T.    Hansell  this    fall   assumed  the 
presidency   of  the   Richardson  Park   Community  Action   Pro- 
gram in  Wilmington.      And,    this   month  he    represented  his 
state   at   a  drug  workshop   in   Washington,    D.C. 


NUMBERS   GAME 


A  grant   from  the   Charles   A.    Dana 


Foundation,   when  matched  by   gifts    from  aluim:ii    and  other 
friends ,   will  add  half   a  million   dollars   to  Juniata   Col- 
lege's endowment.      The    $250,000   grant,   which   the   Pennsyl- 
vania  college   received  in   1959,   will  provide    for   four 
supported  professorships  when  the  base    amount   is   matched. 


A  NEW  HISTORY 


Biographies ,    congregational  stor- 


ies ,    institutional    accounts,    and  photographs    comprise   the 
newly  published  history  of  the    Church  of  the   Brethren   in 
Southern  Pennsylvania  District,    Change  and  Challenge.      Auth- 
ored by   Elmer  Q.    Gleim,   the   book  will   retail    for   $5.50 
before   March   1973   and   for   $6   after  March   1.      Orders   may  be 
sent  to   Russell   E.    Hamme ,    108  W.    Highland  Ave.,    Spring 
Grove,    Pa.    17352. 


CONGREGATIONAL   COLLAGE 


Living   Stone    Church   of  the 


Brethren,    Ctmiberland,   Md.  ,    marked  its   fiftieth   annivei 


sary   during  September   and  October  with   a   four-Sunday   cele- 
bration that   included  music,    love    feast,    and  special   guests. 

Three  Springs   church ,   Southern  Pennsylvania,   has  be- 
gun  a  radio  ministry  over  a  Mifflintown   station.      Fifteen- 
minute  programs    each  Wednesday  will  include    an   invitation 
to   listeners    to    call   t±ie    church    for   counsel  or  prayer. 

11-1-72    MESSENGER      7 


Clyde  Shallenherger: 

Wherever  the  patient  is  Juirting 

that  is  my  entry  point 


-  ■  I .  -  • 


Each  morning  at  Johns  Hopkins  Hospital 
in  Bahimore  the  hospital  chaplain,  Clyde 
R.  Shallenherger,  joins  doctors  in  the 
Intensive  Care  Unit  (ICU1  and,  with 
them  makes  the  rounds  of  critically  ill 
patients. 

Though  a  scientific  institution,  Johns 
Hopkins  Hospital  has  from  its  begin- 
ning given  prominence  to  the  religious 
spirit.    The  founder  wrote   to  the  e.xec- 
utors  of  his  will,  "It  is  my  especial 
request  that  the  influence  of  religion 
should  be  felt  in  and  impressed  upon  the 
whole  management  of  the  hospital."   To 
the  visitor,  this  concern  is  visualized  in 
the  statue  of  Christ  the  Consolator  that 
stands  at  the  main  entrance.   To  the 
patient,  the  religious  spirit  is  made  real 
through  the  ministry  of  Mr.  Shallenherg- 
er as  director  of  the  chaplaincy  service. 

In  the  following  interview  with  the 
Church  of  the  Brethren  minister.  The 
Johns  Hopkins  Magazine  centered  in  on 
one  part  of  Mr.  Shalienberger's  work, 
his  counseling  of  dying  patients  and 
philosophy  of  ministry  in  a  hospital 
setting. 

Why  do  you  make  morning  rounds  in 
the  Intensive  Care  Unit? 


One  reason  is  simply  to  let  the  patient 
see  me  with  the  medical  staff.   I  don't 
wear  a  white  coat,  but  he  sees  me  as  a 
part  of  the  health  care  team.   Then  if  I 
go  back  to  visit  that  patient  later,  Fve 
minimized  the  threat  of  the  chaplain's 
coming  to  see  him.    It  isn't  like  the  hos- 
pital has  called  in  somebody  from  the 
outside  because  he's  about  to  die. 

On  the  rounds,  the  medical  staff  will 
talk  about  each  patient.   Most  of  it  is 
technical,  medical  discussion:  and  I 
tune  out  because  I  don't  understand 
about  blood  gases  and  that  kind  of 
thing.   But  often  there  are  other  things 
besides  body  chemistry  that  affect  a  pa- 


tient's convalescence:  his  fear,  his 
hostility,  his  relationship  to  his  family, 
his  nonmedical  kinds  of  problems.    It's 
at  that  point  that  I  tend  to  plug  in. 

Then,  too,  the  biggest  questions  in 
medical  care  are  coming  to  be  ethical 
questions,  not  medical-technical  ques- 
tions.   Is  a  man's  life  his  own?   Do  we 
have  a  right  to  determine  how  long  he 
li\es?   If  the  plug  is  pulled,  who  pulls  it? 
With  modern  medicine's  life-prolonging 
devices,  we  are  forcing  the  physician 
into  the  role  of  being  an  ethicist. 

How  do  you  contribute  to  the  making 
of  these  ethical  decisions? 


With  patients  who  have  a  ver\-  slim 
chance  of  survival,  the  question  arises: 
"How  long  should  we  keep  up  an  in- 
tensive regimen  of  drugs,  respirator,  and 
so  on?"    I  encourage  the  intensive  care 
team  (of  which  I'm  a  part)  to  answer 
for  itself  two  questions.    One,  is  the 
patient  being  kept  alive  for  his  own  or 
for  staff  needs?   Two,  are  we  prolonging 
life  or  are  we  prolonging  death?   To  put 
the  second  another  way.  are  we  support- 
ing a  life  system  that  can  mean  a  richer 
life  for  the  person,  or  are  we  simply 
putting  off  two  days  the  time  he  is 
declared  dead? 

Dying  is  a  threatening  thing  to  all  of 
us,  but  particularly  to  the  physician.   He 
sees  his  job  as  alleviating  suffering  and 
maintaining  life.    All  I  try  to  do  is 
encourage  those  young  guys  on  rounds 
to  think  about  those  two  questions. 

Is  there  an  increase  in  physician  contact 
with  dying  patients? 

I  think  there  is,  particularly  in  a 
teaching  hospital  like  this  one.    We  get 
a  lot  of  patients  from  other  Maryland 
counties  or  other  states  with  problems 


8     MESSENGER    1I-I-72 


hotmmLli/^  patxMtouu^^ 


their  doctors  or  smaller  institutions 
cannot  handle.   And  more  people  die  in 
hospitals  rather  than  at  home  the  way 
they  used  to. 

This  raises  serious  psychological 
problems  for  patients  and  their  families. 
Fifty  years  ago  people  died  among 
people  they  knew  in  familiar  surround- 
ings.   Now  they  are  brought  into  an 
institution  like  Hopkins,  surrounded  by 
all  kinds  of  gadgetry,  worked  on  through 
the  night.   Blood  gases  are  drawn,  studies 
done,  X  rays  taken.    For  the  patient 
this  can  be  an  overwhelming,  frightening 
experience. 

Of  course,  this  feverish  activity  saves 
many,  many  lives.    But  it  tends  to  de- 
personalize the  patient's  world,  a  world 
where  he  tends  to  become  the  M.I. 
[myocardial  infarction]  in  room  209 
instead  of  Henry  Jones  who  is  very 
scared. 

How  do  your  conversations  with  pa- 
tients relate  to  the  normal  doctor- 
patient  relationships? 


They  are  supplemental.    That's  why 
the  team  relationship  is  so  important. 
There  has  to  be  a  comfortable,  easy 
communication  between  the  medical 
staff  and  myself.    I  think  most  physicians 
see  the  importance  of  what  I  try  to  do, 
but  the  sheer  pressure  of  time  limits 
them.   They  feel,  for  example,  they  can 
do  "a"  and  "b"  to  keep  a  patient  alive 
and  would  like  to  do  more  than  that;  but 
the  patient  in  the  next  room  needs  "d" 
and  "e"  done  for  him. 

Do  you  have  that  close  relationship  in 
the  ICU? 


I  think  we  do.    Let  me  give  you  an 
example.    Several  months  ago  a  patient 
was  brought  into  the  ICU  who  had  been 


traveling  through  Maryland  with  his 
wife  and  family  on  vacation.    He  had 
gotten  very  sick,  had  spent  two  weeks 
in  a  smaller  hospital,  and  had  been  there 
three  or  four  weeks.    Because  he  had  a 
tube  in  his  throat,  he  couldn't  talk.   On 
rounds  one  morning,  I  noticed  him 
trying  to  communicate.   I'm  not  a  good 
lip  reader  but  it  was  clear  what  he  was 
saying.    At  the  same  time  the  physicians 
were  busy  checking  his  heart  and  his 
lungs  and  his  pupils. 

After  we  left  his  bedside,  I  realized 
that  some  of  the  staff  hadn't  noticed 
what  the  patient  was  trying  to  com- 
municate.   I'm  not  being  critical  because 
the  physicians  were  doing  life-saving 
things  for  the  patient.    But  some  hadn't 
been  aware  that  he  had  mouthed  the 
words  ""go  away." 

I  talked  with  him  later  and  what  he 
meant  was  "go  away  and  let  me  die." 
He  didn't  know  exactly  what  was  wrong 
with  him,  but  he  knew  he  was  terribly 
sick,  and  he  felt  he  wasn't  going  to  live 
long  so  why  didn't  they  just  let  him  go 
ahead  home  and  die. 


Should  we  have  let  this  man  go  back 
to  his  home  state  as  he  wanted  to  do, 
or  were  his  body  support  systems  just 
too  tentative  to  risk  moving  him?  We 
finally  did  arrange  for  an  ambulance  to 
take  him  home. 

When  I  mentioned  this  patient's 
frustrated  attempt  to  communicate,  I 
picked  up  absolutely  no  resentment  on 
the  part  of  the  staff.    That's  why  I  guess 
1  feel  accepted  as  part  of  the  team. 

Can  you  generalize  at  all  about  how  a 
dying  patient  feels  about  his  death? 

First  of  all,  we  live  in  a  death-denying 
society.   We  act  as  though  death  doesn't 
exist.    Clergymen  participate  in  this,  too. 
We  don't  often  say  a  man  "died." 
Instead  we  say  he  "'passed  away."  The 
physician  says  so-and-so  "'arrested"  or 
had  a  '"renal  shutdown."    It's  as  if  not 
to  use  the  word  ""death"  would  change 
the  fact  that  someone  died.   This  is  why 
many  people  have  great  difficulty  relat- 
ing to  the  dying  patient.    They  have  not 
yet  worked  through  their  own  feelings 
about  death,  especially  their  own 
death.    I  have  strong  feelings  about 
this.    I  think  (no  play  on  words  in- 
tended)  that  death  is  an  important, 
natural  part  of  life. 

A  friend  of  mine,  Elisabeth  Kiibler- 
Ross,  originally  classified  five  stages  that 
the  dying  patient  goes  through.   The 
more  I've  worked  with  dying  patients, 
the  more  I  have  observed  how  accurate 
her  classification  is. 

The  first  stage  is  denial.   The  patient 
may  feel  the  doctor  read  the  X  rays 
wrong  or  the  lab  tests  were  incorrect, 
that  kind  of  thing. 

The  second  stage  is  anger.   This  is  a 
stage  where  I  try  to  help  the  physician 
and  the  nurse  understand  that  the  anger 
of  their  dying  patient  is  not  directed 
toward  them  as  people.   It  is  directed  at 

11-1-72   MESSENGER     9 


what  they  have  that  the  patient  does 
not  have  —  namely,  secure  life.   "Why 
are  you  so  healthy  while  I  am  dying?" 
says  the  patient  in  effect.   This  kind  of 
misdirected  anger  can  be  disturbing  to 
people  around  a  dying  patient. 

In  this  stage,  patients  are  often  angry 
at  God  too.   "Why  am  I  being  pun- 
ished?" they  say.   I  don't  buy  that  it  is 
sinful  or  unholy  to  express  anger  toward 
God.   My  job  is  to  help  a  person  express 
his  understandable  anger.    If  I  can  help 
him  work  through  that  feeling,  I  have 
helped  him  with  his  death. 

The  third  stage  is  what  Dr.  Kiibler- 
Ross  calls  bargaining.    In  this  stage,  a 
patient  becomes  very  compliant.    He 
feels  that  if  he  is  a  good  boy  he  will  get 
better  care  and  live  longer.   Patients  will 
also  bargain  with  God  in  their  prayers. 
"God,  if  you  will  just  keep  me  alive  a 
little  longer,  I'll  be  the  best  person 
you've  ever  known." 

The  fourth  is  a  time  of  depression. 
Another  problem  I  have  with  our  society 
is  the  emphasis  we  place  on  not  express- 
ing honest  feelings,  particularly  with 
men.   In  pediatrics  I  hear  mothers  whose 
sons  are  about  to  get  stuck  with  a  needle 
say,  "Come  on,  Johnny,  big  boys  don't 
cry."  We  grow  up  hearing  that  kind  of 
thing  and  are  denied  the  right  to  cry. 
Dying  patients  cry  in  this  fourth  stage 
and  their  tears  threaten  some  people. 
But  you  can't  say,  "Cheer  up,  the  sun's 
out."   All  that  says  to  the  patient  is  that 
you  don't  understand  what  he's  feeling. 
Then  you  have  missed  him.   I  just  try 
to  accept  the  patient  in  that  stage  of 
his  feelings. 

The  fifth  stage  is  acceptance.   The 
patient  is  reconciled  to  coming  to  the 
end  of  his  life.    He's  taken  care  of  all 
the  last  details  of  life,  his  will  and  so  on. 
He  knows  how  the  cards  are  stacked 
and  says,  "This  is  it."   How  comfortable 
a  patient  is  at  his  death  really  depends 
on  how  well  he  has  worked  through 
these  five  stages. 

Do  you  find  most  dying  persons  going 
through     each     of    these    five    stages? 


No.    Some  patients  die  in  the  first 
stage,  denying  that  they  are  dying,  or 
while  they  are  angry  or  in  any  of  the 
other  stages. 

Do  you  try  to  move  people  through  the 
stages? 

At  one  time  some  of  us  thought  we 
could  move  a  person  from  one  stage  to 
another.    But  I  have  not  had  any  success 
with  it. 

I  remember  a  teen-age  girl  in  this 
hospital  whom  we  (the  physicians, 
nurses,  and  I)  felt  should  move  from 
her  denial  to  anger.    She  was  in  terrible 
pain;  and  we  thought  if  she  could  just 
ventilate  a  little  anger,  which  we  felt 
she  just  had  to  have,  it  would  help  her. 
I  tried  everything  I  could  to  open  doors 
so  that  she  could  express  a  little  anger. 
But  she  was  just  locked  into  denying  her 
death. 

As  I  look  back,  I  realize  it  was  a 
mistake  to  try  and  move  her  from  one 
stage  to  another.   Anger  was  just  not 
where  she  was  at.   She  had  been  taught 
all  her  life  that  good  kids  don't  show 
their  anger.    She  was  more  comfortable 
denying  her  death  than  she  would  have 
been  expressing  her  anger. 

Should  every  dying  patient,  particularly 
young  patients,  be  told  that  they  are 
dying? 

With  children  at  different  stages  of 
development,  death  means  different 
things.    Below  age  two,  death  doesn't 
have  much  meaning  to  a  child.   A  little 
later,  say  if  a  child's  father  dies,  the 
death  itself  doesn't  bother  him  maybe  as 
much  as  that  dad  isn't  around  to  help 
him  make  a  racing  car.    It  depends  on  the 
child's  stage  of  development. 

But  I  would  say  90  to  95  percent  of 
people  who  are  dying  know  that  they 
are  dying.  We  don't  have  to  tell  them. 
The  hang-up  comes  when  a  patient 
wants  to  talk  about  his  death,  and  we 
deny  him  that  right.   The  physician 
doesn't  have  to  come  in  and  tell  the 
patient  he  has  got  only  a  short  while  to 
live.    A  patient  reads  clues  very  well. 
But  when  that  patient  brings  up  the 
subject  of  death,  we  have  got  to  help  him 
talk  about  what  this  means  to  him.   I 


like  what  one  of  our  surgeons  here  says 
when  a  patient  asks,  "Doctor,  am  I 
dying?"   He  says,  "Yes,  and  so  am  I. 
But  I  think  you  want  me  to  talk  about 
how  soon,  don't  you?" 

Do  you  work  with  people  of  faiths  other 
than  Protestant? 


One  of  the  nicest  things  about  my  job 
is  that  I  can  be  very  ecumenical,  which 
I  am  by  nature.    When  a  person  is  in  a 
crisis,  denominational  affiliations  don't 
mean  very  much.   What  he  wants  to 
know  is  does  somebody  care.    My  caring 
as  a  clergyman  symbolizes  to  him  God's 
caring. 

My  being  a  clergyman  creates  a  prob- 
lem too.    Many  people  who  see  God  as 
very  judgmental  feel  the  chaplain  is  also 
judgmental.    How  well  I  can  work  with 
a  patient  depends  on  how  quickly  the 
patient  and  I  establish  what  I  call  a  trust 
relationship. 

That's  one  reason  I  don't  wear  a 
clerical  collar.   I  don't  hesitate  to  tell  a 
patient  first  thing  that  I'm  the  chaplain. 
But  I  want  to  meet  that  patient  on 
neutral  ground.    I  don't  want  either  the 
positive  or  negative  image  that  might  be 
set  up  in  his  mind  by  a  religious 
garment.    It's  a  very  personal  thing 
between  the  patient  and  me. 

iVhat  about  meeting  the  patient  who 
doesn't  believe  in  God? 


I  approach  him  simply  on  the  basis  of 
where  he  is  hurting  according  to  the 
referring  physician,  nurse,  or  social 
worker.    I  tell  him  that  I'm  the  chaplain, 
but  wherever  he  is  hurting  is  my  entry 
point.    If  a  patient  says,  "I  hope  you're 
not  going  to  try  and  convert  me,"  I 
respond,  "If  you  think  you  need  to  be 
converted,  Mr.  Y,  that's  your  problem. 
In  the  meantime,  let's  talk  about  your 
feelings." 

My  job  is  to  help  the  patient  wherever 
he's  hurting  by  using  religious  concepts. 
However,  I  don't  have  to  use  religious 
terminology,  words  like  "salvation"  and 
"grace,"  to  do  a  religious  thing. 

His  response  to  my  caring  symbolizes 
to  him  God's  caring  for  him  regardless 
of  his  inability  to  convey  in  words  a 
formalized  belief  in  God.    □ 


10      MESSENGER     I1-1-72 


Lan^a 

by  Joel  K.  Thompson 

There  was  once  a  missionary  doctor 

who  went  to  a  famous  pediatric  hospital  in  Africa 
which  had  been  in  existence  for  almost 
fifty  years  and  of  which  the  people  and  the 

church  were  very  proud,  for  every  child  who 
bame  to  the  hospital  received  the  best  treatment. 

When  this  new  pediatrician  arrived, 


I1-1-72    MESSENGER      11 


THE  HEALTH  OF  LAFIYA  /  continued 


he  looked  at  the  infant  mortality  rate  in 
the  area  served  by  the  hospital  and  dis- 
covered that  it  hadn't  fluctuated  much 
over  the  past  years.    It  was  about  282 
deaths  per  1000. 

It  wasn't  difficult  for  the  doctor  to 
discover  that  the  children  were  dying  of 
three  diseases.    One  was  malaria.    If 
you  can  talk  to  the  people,  feel  the 
spleen,  and  give  tablet  "r,"  by  and  large 


school.    He  taught  them  some  basic 
medical  skills  and  sent  them  into  the 
local  villages.   To  be  honest,  they  made 
an  enormous  number  of  mistakes,  some 
disastrous  from  the  traditional  medical 
point  of  view.    But  the  significant  point 
is  that  in  five  years'  time  the  infant 
mortality  rate  dropped  to  78  deaths  per 
1000. 

What  had  been  killing  all  those  chil- 


Atlendant,  patient  at  Gulak,  where  ground  was 
broken  this  fall  for  new  health  center 


you  can  cure  the  disease.    Another 
cause  of  death  was  some  kind  of 
dysentery:  by  talking  to  the  people, 
having  a  rough  look  at  the  stool,  and 
persuading  the  child's  mother  to  give 
tablet  "s"  it  will  cure  the  disease  in  most 
cases.   The  third  disease  was  similar,  and 
again  it  was  not  very  difficult  to  solve 
the  problem  providing  you  were  willing 
to  make  mistakes  in  diagnosis  and  live 
with  the  consequences. 

The  pediatrician  had  been  taught  back 
home  that  individual  excellence  of 
diagnosis  is  the  mark  of  a  good  doctor, 
but  he  found  that  to  solve  the  problem 
which  confronted  him  in  another  country 
he  needed  to  assume  a  new  professional 
style  and  a  new  measurement  of  ex- 
cellence.  He  enlisted  a  few  young 
women,  age  15,  from  the  local  mission 


dren  before?    I  personally  believe  it  was 
a  stereotype  view  of  what  should  be 
excellent  health  care.    Fortunately  a  wise 
doctor  understood  a  more  compre- 
hensive health  care  approach  for  the 
community  would  solve  the  problem. 
Today  it  is  evident  that  a  Christian 
medical  ministry  must  be  comprehensive 
if  it  is  to  be  effective.    But  what  is 
comprehensive  health  care?  One  person 
has  said  that  it  is  an  "attempt  to  balance 
a  traditional  emphasis  on  the  cure  of 
disease  with  the  need  to  promote  better 
general  health."    Someone  else  has 
suggested  that  a  comprehensive  health 
care  program  is  one  in  which  "the 
community  guarantees  all  groups  the 
best  available  medical  care  and  the 
maximum  coverage  for  the  prevention  of 
illness  and  the  promotion  of  health." 


In  other  words,  medical  authorities 
look  at  persons  in  their  community  and 
ask  two  questions:  "What  are  the  major 
threats  to  health?"   "Which  threats  to 
health  are  susceptible  to  control  within 
the  resources  that  are  available 
to  us?"   With  both  these  questions  in 
mind,  the  same  officials  then  ask  them- 
selves how  best  they  can  use  their  limited 
resources  to  improve  the  health  and 
well-being  of  all  persons  for  whom  they 
are  responsible. 

Health  authorities  in  East  Africa  have 
found  that  80  to  90  percent  of  the  ill- 
nesses contracted  by  persons  in  a  com- 
munity can  be  taken  care  of  by  auxihary 
medical  personnel.    They  have  also 
found  that  the  majority  of  these  illnesses 
can  be  taken  care  of  in  the  patient's 
home  or  in  a  small  health  clinic  close  to 
the  patient's  home. 

A  study  in  Kenya,  Africa,  has  shown 
that  illnesses  treated  in  a  dispensary  cost 
23  cents  while  the  same  illnesses  treated 
in  a  primary  health  center  cost  56  cents. 
If  the  patient  has  been  taken  to  a 
district  hospital  the  cost  advances  to 
$11.80  per  illness.    If  the  patient  is 
treated  in  a  regional  hospital,  the  cost 
jumps  to  S24  per  illness  and  a  central 
hospitalization  case  increases  the  cost  to 
S52.    The  point  is  that  patients  should 
be  taken  care  of  as  close  to  their  homes 
as  possible  in  the  smallest,  least  ex- 
pensive, most  humbly  staffed,  and  most 
simply  equipped  unit  that  is  capable  of 
looking  after  them.   That  is,  if  we  are  to 
learn  anything  from  the  African  studies. 

When  the  World  Ministries  Commis- 
sion and  its  staff  began  to  read  and 
digest  such  surveys  and  when  they  began 
to  think  of  the  implications  this  might 
have  for  medical  program  of  the  Church 
of  the  Brethren  General  Board  in 
Nigeria,  "Lafiya"  was  born.   The 
trauma  of  the  birth  has  not  been  easy. 
Someone  said  that  the  changing  of  the 
medical  program  direction  was  similar 
to  attempting  to  change  a  tire  going 
down  the  road  in  your  car  at  50  miles  an 
hour.    However,  through  careful  plan- 
ning and  through  determined  leadership 
by  World  Ministries  Commission  field 


1 2      MESSENGER     1 1 


■72 


TEST  YOURSELF  ON 


Can   you   answer   these   questions   about   this   life- 
giving  medical  program?   Answers  are  on  next  page 


LAFIYA 


1.   Lafiya 

This  innovative  million-dollar  pro- 
gram is  planned  by  the  Church  of 
the  Brethren  in  coordination  with 
Nigeria's  North  Eastern  State.  The 
meaning  of  the  title,  Lafiya,  is: 

A.  Mission 

B.  Health 

C.  Service 

D.  Gift 


2.   Doctors 

Today  in  the  Lardin  Gabas  area  of 
the  North  Eastern  State  of  Nigeria 
there  is  one  doctor  for  every 
200,000  people.  In  the  United 
States  the  average  doctor-patient 
ratio  is  one  doctor  for  every: 

A.  659 

B.  1,000 

C.  250 

D.  5,600 


3.   Lardin  Gabas 

With  a  membership  composed  of 
a  dozen  different  tribes,  scattered 
over  10,000  square  miles,  the 
Lardin  Gabas  Church  has  a  mem- 
bership of  18,000.  It  traces  its  be- 
ginning back  to: 
^  A.   1923 

B.  1897 

C.  1942 

D.  1912 


4.  Garkida  Hospital 

In  1970  this  hospital  had  an  aver- 
age daily  in-patient  population  of 
106,  delivered  530  babies,  per- 
formed 938  minor  and  416  major 
operations,  and  cared  for  93,000. 
Along  with  a  3  5 -member  staff,  how 
many  doctors  serve  this  facility: 

A.  20 

B.  None 

C.  5 

D.  1 


5.   Community  care 

The  Nigeria  Medical  Program  (La- 
fiya) will  give  increased  attention  to 
urgent  community  health  needs. 
These  will  include: 

A.  Under-five  clinics 

B.  Insect  control 

C.  Sanitation 

D.  Health  education 


6.   Training   personnel 

Through  Lafiya,  major  resources 
will  go  for  the  training  of  Nigerian 
doctors,  nurses,  midwives,  lab  tech- 
nicians, and  other  professional  med- 
ical workers.  How  many  Nigerian 
doctors  currently  are  at  work  in  the 
Lardin  Gabas  area: 

A.  10 

B.  None 

C.  50 

D.  5 


7.   Facilities 

Among  recommendations  for  re- 
designing present  Garkida  Hospital 
and  dispensary  facilities  are  the 
construction  of: 

A.  Clinic 

B.  Warehouse 

C.  Men's  and  women's  wards 

D.  Living  facilities 


8.   Personnel 

While  professionally  trained  person- 
nel being  recruited  for  Lafiya  in- 
clude a  lab  technician,  business 
manager,  medical  anthropologist, 
and  others,  the  top  priority  is  for: 

A.  Nigerian    supervisor    of    dis- 
pensaries 

B.  Three  teaching  nurses 

C.  Another  doctor   for  Garkida 
Hospital 

D.  Doctor  for  Lassa  Hospital 


Lafiya  is  setting  up  clinics  in  the 
Nigerian  villages  to  combat  the  high 
mortality  rate  among  children  five 
and  under.  So  far,  through  the 
services  of  missionaries  Lena  Wirth 
and  Grayce  Brumbaugh,  how  many 
children  have  been  treated: 

A.  1400 

B.  725 

C.  300 

D.  2,000 


Developmer 

In  a  community  "peoples'  partici- 
pation" program  missionary  Von 
Hall  helps  the  Nigerian  villagers  to 
begin  to  understand  their  part  in 
improving  themselves.  Some  of  the 
projects  they  have  engaged  in  are: 

A.  Digging  weUs 

B.  Literacy  classes 

C.  Youth  clubs 

D.  Cutting  grass 


LAFIYA! 


SAME  TO 
YOU  BROTHER! 


THANK 


Lafiya  is  a  commonly  used 
Nigerian  expression 
of  interest  in  one 
another's  health 
and  well-being 


ANSWERS 

1.  Lafiya.  B.  Health.  In  Nigeria  the 
common  word  of  greeting  is  "Lafiya" 
translated  "Are  you  well?"  The  re- 
sponse is  also  "Lafiya"  meaning  "I 
am  quite  well."  The  Nigeria  Medical 
Program,  called  Lafiya,  means  whole- 
ness, well-being,  and  hope  to  countless 
people  for  whom  disease  and  malnu- 
trition are  a  daily  concern. 

2.  Doctors.  A.  659.  We  become  im- 
patient when  we  are  asked  to  wait 
an  hour  to  see  our  neighborhood  doc- 
tor. What  if  we  had  to  walk  fifty 
miles  and  wait  two  days  to  see  a  doc- 
tor who  might  not  even  know  our 
language!  Lafiya  will  train  Nigerians 
to  treat  Nigerians. 

3.  Lardin  Cabas.  A.  1923.  The 
Lardin  Gabas  Church  has  a  very  spe- 
cial relationship  to  the  Church  of  the 
Brethren.  It  traces  its  beginning  to 
March  17,  1923,  when  H.  Stover  Kulp 


and  Albert  Helser,  together  with  32 
workers,  first  broke  ground  for  the 
first  mission  residence.  Since  that  be- 
ginning, the  Church  of  the  Brethren 
has  sent  more  than  300  persons  to 
serve  in  the  evangelistic,  medical,  ed- 
ucational, and  developmental  pro- 
grams of  the  Lardin  Gabas  Church. 

4.  Garkida  Hospital.  D.  1.  This  is 
remarkable,  but  more  doctors  are 
urgently  needed.  Lafiya  will  help  to 
provide  them.  Already  Mr.  Hyedima 
Bwala,  a  1971  Manchester  College 
graduate  who  is  enrolled  at  Ahmadu 
Bello  University  Medical  School,  has 
received  a  medical  scholarship  under 
this  new  program.   Others  will  follow. 

5.  Community  care.  All  of  them!  Dr. 
Wolf  F.  Bulle,  a  specialist  in  Nigerian 
health  needs  says,  "It  is  generally  as- 
sumed that  about  85  to  90  percent  of 
all  diseases  occuring  in  Africa,  many 


of  which  if  left  untreated  might  lead 
to  prolonged  illness,  if  not  death,  can 
be  treated  successfully  by  rural  health 
facilities  staffed  with  auxiliary  per- 
sonnel  (locally  trained  workers)." 

6.  Training  personnel.    B.   None. 

7.  Facilities.  All  of  them  again!  Also 
medical   auxiliaries  training   facilities. 

8.  Personnel.  C  and  D.  Both  will 
need  to  be  qualified  for  training  medi- 
cal auxiliary  personnel. 

9.  Under-five  clinics.  D.  2,000. 
These  children  have  received  DPT  and 
measles  injections.  Thousands  more 
will  be  saved  through  Lafiya. 

10.  Development  program.  You 
guessed  it.  All  of  them.  One  of  the 
earliest  projects  was  cutting  the  grass 
along  the  footpaths  to  the  schools.  All 
of  the  projects  have  been  done  at  the 
people's  initiative  and  without  any  out- 
side financial  help. 


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11-1-72    MESSENGER      13 


FOLD   IN 


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language!    Lafiya  wil" 

to  treat  Nigerians. 

3.     Lard  in    Gabas. 
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March  17,  1923,  when 


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staff,  a  new  program  that  focuses  on 
giving  high  priority  to  community  care 
has  been  established. 

"Lafiya,"  the  Hausa  word  meaning 
health  and  well-being,  is  a  courageous 
and  exciting  program  of  finding  a  proper 
balance  between  the  "curative"  and  the 
"preventative"  approaches  to  medical 
care.    Thus  the  majority  of  patients  in 
the  years  to  come  will  be  treated  in 
village  health  centers  rather  than  in  a 
centralized,   more  expensively   equipped 
surgical  facility. 

In  1971  the  Lafiya  program  was 
launched  at  the  Church  of  the  Brethren 
Annual  Conference  in  St.  Petersburg, 
Florida.   Now,  some  16  months  later,  it 
is  right  and  proper  that  we  examine  that 
program.   What  is  the  health  of  Lafiya? 

First.   A  cooperative,  community 
approach  has  become  a  reality!   The 
report  of  the  Whiting  Associates  Inter- 
national, a  consultant  firm  of  Rome, 
Italy,  which  evaluated  the  existing  health 
care  facilities  and  services  and  made 
specific  recommendations  for  their 
upgrading,  has  been  shared  with  appro- 
priate Nigerian  state  government  officials 
as  well  as  with  sister  missions  who  work 
with  us  in  Nigeria  and  other  agencies 
in  Europe.    The  government  officials 
have  given  the  Nigerian  medical  board 
their  support  by  appointing  key  officials 
to  the  medical  board  and  by  extending 
permission  to  proceed  with  site  plans  at 
the  Garkida  Hospital,  Lassa  Hospital, 
and  Ngoshie  Hospital  and  the  Adamawa 
Provincial  Leprosarium.   They  have 
also  indicated  that  a  prototype  health 
center  is  to  be  erected  at  Gulak,  in  the 
Basel  Mission  area;  ground  breaking  was 
scheduled  earlier  this   fall. 

Sister  missions  and  other  agencies  who 
are  interested  in  the  Lafiya  program 
becoming  a  model  for  other  countries  of 
the  world  have  given  a  preliminary  indi- 
cation that  they  are  willing  to  support 
the  program  with  the  cash  gifts  of 
between  $450,000  to  $500,000.    Church 
World  Service  has  already  presented  the 
Lafiya  program  with  a  $40,000  cash 
grant. 

Since  the  launching  of  the  Lafiya  pro- 


gram cash  contributions  have  amounted 
to  $147,000  from  members  of  the 
Church  of  the  Brethren.    Pledges  will 
increase  that  amount  $46,070.    Another 
$106,930  is  needed  to  reach  the  $300,000 
goal. 

Second.    There  have  been  major  ac- 
complishments in  the  program  in  Nigeria. 
Last  June,  J.  Roger  Schrock  was  ap- 
pointed medical  coordinator  of  the  pro- 
gram and  is  functioning  to  train  business 
managers  for  all  of  the  medical 
institutions. 

A  Board  of  Health  and  Welfare  Serv- 
ices for  the  Lardin  Gabas  area  has  been 
established  and  held  its  first  meeting  in 
July  1972.    It  is  made  up  of  primarily 
Nigerians  who  will  give  leadership  to  the 
Lafiya  program  as  it  develops. 

Last  year  it  had  been  hoped  that  with- 
in 12  or  13  months  a  Nigerian  super- 
visor of  dispensers  could  be  found  and 
placed  in  a  position  of  responsibility. 
Yusufu  Wawaka  was  named  to  that 
post  in  July  1971,  almost  a  year  ahead 
of  schedule! 

A  class  of  dispensers  has  been  trained 
at  the  Garkida  Hospital.    Also  three 
missionary  nurses  have  been  given  spe- 
cial training  in  "under-five  clinics"  and 

Ali  Alt,  chief  dispenser  at  Shafa,  where 
patients  number  100  to  200  per  day 


have  continued  to  develop  this  critical 
area  of  preventive  health  care  in 
various  communities. 

A  Nigerian  senior  nurse  has  been 
granted  a  scholarship  for  a  three  and  a 
half  month  course  at  the  Institute  of 
Child  Health,  University  of  Lagos. 
Another  nurse  is  also  in  training  on  a 
scholarship  of  $152  per  year.    In  addi- 
tion Hyedima  Bwala  is  on  a  $1,500  a 
year  medical  scholarship  which  is  to 
extend  for  five  years  during  his  training 
to  become  a  medical  doctor  at  Ahmadu 
Bello  University  in  Nigeria. 

A  school  for  Nigerian  drivers  has  been 
established  in  order  that  eight  to  ten 
drivers  will  be  available  for  the  mobile 
clinic  programs  which  are  being  pro- 
jected in  the  Lafiya  program. 

Finally,  while  a  year  ago  World  Min- 
istries was  having  difficulty  in  recruiting 
adequate  medical  staff  for  the  Lafiya 
program  it  now  seems  as  if  we  will  have 
a  very  capable  medical  team  on  the  field 
if  visas  can  be  obtained. 

Dr.  Roy  Pfaltzgraff  Sr.  remains  at  the 
Adamawa  Provincial  Leprosarium  while 
Dr.  Wilfred  Derksen  continues  his  work 
at  the  Garkida  General  Hospital.   Dr. 
John  Horning  is  awaiting  visa  clearance 
to  begin  work  in  preventive  health  pro- 
gram in  the  Uba  area  while  Dr.  Daniel 
Zirm  and  Dr.  Dale  Nash  hope  to  be  in 
Nigeria  by  early  1973  to  round  out  the 
program.   Dr.  Daryl  Parker  and  Dr. 
D.  Stanley  Houser  continue  to  plan  for 
a  short-term  service  in  1972  and  1973 
to  allow  coverage  while  new  doctors 
are  obtaining  language  skills  needed  for 
their  program. 

The  renovation  and  rebuilding  of  the 
hospitals  at  Lassa  and  Garkida  have 
been  a  cherished  dream  for  more  than 
ten  years.    But  exciting  as  this  develop- 
ment may  be,  the  exhilaration  of  the 
moment  is  the  invitation  to  young  Ni- 
gerians to  become  trained  to  participate 
in  a  Christian  medical  ministry  to  their 
own  people. 

What  is  the  health  of  Lafiya?   It  is 
sound!   It  is  robust  and  vigorous!   And 
in  its  strength  it  will  continue  to  move 
ahead  in  the  years  to  come.    D 

11-1-72    MESSENGER     13 


AMNESrX 

YES! 


by  Leland  Wilson 


Pollster:   Tell  me.  sir,  do  you  favor 
amnesty  for  draft  resisters? 

Man  on  the  street:  Certainly.  I  not 
only  favor  amnesty  for  draft  desisters. 
I  favor  amnesty  for  Robert  McNamara, 
Dean  Rusk.  Walt  Rostow.  McGeorge 
Bundy.  Lyndon  Johnson.  Richard 
Nixon.  .   .  . 

Pollster:  Now.  that's  a  strong  am- 
nesty program! 


T. 


here  are  today  an  estimated  80,000 
young  men  who  are  in  violation  of  the 
Selective  Service  laws  of  our  nation. 
Most  of  these  young  men,  perhaps  as 
many  as  70,000,  have  fled  to  Canada, 
Sweden,  and  other  countries.  They  are 
young  men  who  were  inducted  into  the 
military,  hut  have  since  refused  to  go 
to  war  or  have  become  absent  without 
leave.   Some  500  of  these  young  men 
are  now  in  federal  prisons. 

Among  them  are  Brethren  and  others 
who  established  a  claim  to  conscientious 
objection,  accepted  alternative  service 
assignments,  but  left  their  projects  be- 
cause they  came  to  feel  they  could  not 
cooperate  with  the  whole  process. 

Among  them  are  men  who  accepted 
the  classic  "just  war  theory"  that  sets 
forth  guidelines  to  determine  whether  a 
Christian  should  participate  in  the  war, 

14     MESSENGER    11-1-72 


and  they  have  concluded  that  the  Viet- 
nam War  is  an  unjust  war;  hence,  they 
will  not  participate.    Some  9,000  of 
these  young  men  are  currently  in  mili- 
tary stockades,  convicted  or  awaiting 
trial  by  courts-martial.    Among  them 
are  men  who  became  conscientious  ob- 
jectors after  entering  the  military. 

The  nation  is  now  engaged  in  a 
public  debate  over  whether  amnesty 
should  be  granted  to  these  men.    Tiiyte 
magazine  calls  it  a  question  that  "tran- 
scends politics  and  comes  down  to  a 
basic  moral  question."   Indeed,  it  is  a 
political  question.   It  is  a  legal  question. 
It  is  an  historical  question.    But  it  is 
first  and  primarily  a  moral  question,  and, 
therefore,  a  perspective  on  it  dare  not 
be  left  to  the  whim  and  manipulation 
of  political  candidates,  to  the  debating 
of  the  halls  of  Congress  and  the  inner 
circle  of  the  White  House,  to  the  tabu- 
lation of  pollsters  or  the  pleadings  of 
editorialists.    Surely  the  churches  and 
synagogues  of  the  nation  must  be  in  the 
forefront  in  giving  shape  to  such  a  moral 
judgment.    The  response  to  William 
Sloan  Coffin's  speech  on  amnesty  and 
the  discussion  on  the  floor  at  Annual 
Conference  indicate  some  readiness  in 
the  Church  of  the  Brethren  to  relate  to 
the  issue. 

The  present  question  of  amnesty 
concerns  only  those  men  who  willfully 
and  illegally  have  refused  to  be  a  part 
of  the  war  in  Southeast  Asia.   This  does 
not  concern  conscientious  objectors  who 
have  been  recognized  by  the  government 
as  such  and  have  fulfilled  the  legal 
requirements  of  the  draft  through  al- 
ternative service.   It  does  concern  con- 
scientious objectors  whose  draft  boards 
would  not  recognize  their  position  and 
who,  rather  than  be  inducted  in  the 
military,  have  remained  at  their  regular 
activity,  hidden  within  this  country  or  in 
a  foreign  nation. 

This  does  not  concern  men  who  have 


made  a  decision  to  take  up  citizenship 
in  a  foreign  country.   Emigration  from 
this  country  is  legal,  and  people  have 
always  moved  to  new  lands,  new  places, 
in  search  of  freedom  and  new  conditions 
conducive  to  conscience.   So  it  was  with 
the  Brethren  who  left  Europe  to  come  to 
William  Penn's  colony.   This  does  con- 
cern US  citizens  in  other  countries  when 
their  induction  notices  come,  or  persons 
AWOL  from  the  armed  forces,  who  do 
not  intend  to  become  citizens  of  the  new 
country  but  wish  to  return  to  the  United 
States. 

This  does  not  concern  military  per- 
sonnel who  are  in  prison  for  other 
reasons  such  as  theft  or  destruction  of 
government  property  or  disrespect  to 
an  officer.    It  does  concern  military 
personnel  whose  consciences  have  been 
awakened  against  the  war  and  who  have 
deserted  or  taken  other  illegal  steps  to 
be  free  from  the  military. 


ijhould  amnesty  be  granted  to  these 
men?   A  Newsweek  poll  indicates  that 
58  percent  of  the  people  oppose  the 
granting  of  amnesty.   Those  results  are 
moderated  a  bit,  however,  when  the 
same  poll  shows  that  as  many  as  7 1 
percent  would  favor  amnesty  if  certain 
conditions  were  attached.    The  Pomona 
(California)    Progress-Bulletin    says    edi- 
torially, "Amnesty?    No,  Let  the  Evad- 
ers Stew!"    Senator  Henry  Jackson, 
campaigning  for  president  earlier  this 
year,  spoke  in  opposition  to  amnesty, 
saying  it  should  be  prison  for  these  men. 
President  Nixon  has  been  surprisingh 
open  to  the  idea  of  amnesty.   In  a  CBS 
interview  he  said.  "We  always,  under 
our  system,  provide  amnesty.  ...  I 
for  one  would  be  very  liberal  with 
regard  to  amnesty,  but  not  while  there    ' 
are  Americans  in  Vietnam  fighting  to 
serve  their  country  .  .  .  and  not  while 
POWs  are  held  by  the  enemy.   After 
that,  we  would  consider  it.  .  .  ." 
Senator  Edmund  Muskie  has  said  that 
the  matter  should  not  even  be  discussed 
until  after  the  war.    Senator  George 
McGovern  has  announced  that  if  he 
is  elected,  he  will  grant  amnesty  to  all 
draft  resisters,  but  not  to  military 
deserters. 


Two  bills  related  to  amnesty  have 
been  introduced  in  Congress,  one  by 
Senator  Taft  of  Ohio  and  one  by  Rep- 
resentative Koch  of  New  York.   They 
would  oflfer  amnesty  to  draft  resisters, 
on  the  condition  that  they  undertake 
three  years  of  alternative  service  in  work 
of  national  importance.    Other  develop- 
ments in  the  national  public  debate 
include  the  formation  of  a  national 
voluntary  organization  working  for 
amnesty,  and  church  groups  beginning 
to  e.xplore  the  problem. 

As  a  church,  how  do  we  approach  the 
issue?   Neither  from  scripture  nor  from 
church  tradition  is  there  clear  guidance 
on  amnesty.   There  are  some  guideposts 
from  which  to  work,  however.   One  of 
the  clearest  is  from  the  prophet  Micah: 
"What  does  the  Lord  require  of  you  but 
to  do  justice  and  love  kindness  [KJV  — 
mercy]  and  to  walk  humbly  with  your 
God?"  (Micah  6:8).    In  his  warning  to 
the  Scribes  and  the  Pharisees,  Jesus 
identified  the  weightier  matters  of  the 
law  —  the  most  important  of  all  the 
teachings.   They  are,  he  says,  "justice 
and  mercy  and  faith."   He  accused  them 
of  getting  tied  up  in  legalisms,  little 
matters,  and  forgetting  these  larger 
concerns  (Matt.  23:23).   The  Hebrew 
people,  in  their  effort  to  reflect  the  ways 
of  God  in  their  laws,  had  provision  for  a 
"Year  of  Jubilee,"  a  fiftieth  year  in  which 
liberty  and  recovery  of  property  was 
proclaimed  for  everyone.  Whatever  a 
person  had  done,  whatever  fate  had 
befallen  him,  there  was  the  promise  that 


in  the  Year  of  the  Jubilee,  a  new  start 
could  be  made  (Lev.  25:8-43).    Jesus 
moved  beyond  law  to  love,  and  while 
law  might  require  forgiveness  at  a 
certain  level,  the  message  of  Jesus  to 
Peter  was  that  forgiveness  must  be 
without  end,  not  seven  times,  but  seventy 
times  seven  times  (Matt.   18:21,  22).    In 
summation,  as  the  church  seeks  light 
on  amnesty,  it  must  be  sensitive  to  both 
justice  and  mercy. 


Ou 


fur  word  amnesty  has  a  Greek  back- 
ground.   It  has  the  same  root  meaning 
as  amnesia.    It  means  forgetting.    It  is 
the  intentional  overlooking  of  certain 
criminal  acts  against  the  state  —  almost 
always  amnesty  is  related  to  political 
acts  or  crimes. 

Amnesty  is  different  from  pardon, 
though  in  everyday  usage  they  become 
mi.xed  and  confused.    Pardon  assumes  a 


proven  guilt  and  punishment.   The  crime 
is  not  necessarily  related  to  political  life, 
and  usually  is  not.    Pardon  is  given  to 
one  person  and  it  is  an  act  of  forgive- 
ness.  Amnesty,  on  the  oher  hand,  is 
granted  not  to  specific  individuals,  but 
to  a  whole  class  of  people  who  may  be 
guilty.    Giving  amnesty  is  not  to  forgive; 
it  is  to  abolish  or  to  totally  forget  the 
offense  —  as  with  amnesia.    The  Consti- 
tution of  the  United  States  vests  the 
power  to  pardon  in  the  office  of  the 
President;  stales  give  it  to  the  governors. 
There  is  now  a  legal  debate  whether  the 
power  of  amnesty  rests  with  the  Execu- 
tive or  the  Congress.    In  practical  terms, 
probably  either  could  act. 

Historically,  amnesty  can  be  traced  to 
the  Greeks  as  early  as  the  fifth  century 
before  Christ.    When  Spartan  conquerors 
were  expelled,  those  who  had  collab- 
orated were  freed  from  prosecution.   The 
Romans  used  amnesty  to  secure  recon- 


there     is     unfairness 
in   amnesty,   it  is  the 
same    kind  of   un- 
fairness protested 
by  the  elder  son 
upon  his  broth- 
er's      return 


11-1-72    MESSENGER      15 


ciliation  after  attempts  at  political  over- 
throw or  after  periods  of  internal  strife. 
France,  a  country  which  has  had  more 
experience  with  war  than  most,  has  a 
histor}'  of  granting  amnesty  after  almost 
every  major  civil  conflict.  The  latest 
came  in  1968,  when  right  wing  op- 
ponents of  de  Gaulle's  Algerian  policy 
were  granted  amnesty  to  cover  their 
earlier  acts  of  terror. 


In  the  United  States.  President  Wash- 
ington granted  a  general  pardon  to  all 
who  participated  in  the  so-called  Whis- 
key Rebellion.    President  Adams  was  also 
involved  in  granting  amnesty  to  some 
who  were  involved  in  a  tax  insurrection. 
Perhaps  the  most  frequently  cited  am- 
nesty comes  from  the  Civil  War  period. 
President  Lincoln  acted  twice  and  his 
successor  Andrew  Johnson  acted  four 
times  to  grant  amnesty  to  those  who 
participated  in  the  rebellion  against  the 
Union.   Just  weeks  before  the  war 
ended,  Lincoln  granted  amnesty  to  all 
Union  deserters  with  the  provision  that 
they  return  to  their  units  within  60  days 
and  serve  out  their  enlistment  periods. 
After  World  War  L  President  Wilson 
pardoned  a  few  opponents  of  the  war,  but 
refused  to  do  so  with  others.   On  Christ- 
mas Day  1933,  Franklin  D.  Roosevelt 
granted  amnesty  (called  "full  pardon") 
to  all  violators  of  the  World  War  I  draft 
laws  and  the  1917  espionage  law. 

After  World  War  IL  President  Tru- 
man formed  a  President's  Amnesty 


Board,  but  though  there  was  consider- 
able popular  support  for  a  general 
amnesty,  the  President's  board  became, 
in  effect,  a  parole  board  and  considered 
Selective  Service  violators  on  an  indi- 
vidual basis.    Of  more  than  15,000  cases 
considered,  only  about  1,500  were 
pardoned.   The  board  at  that  time  de- 
clared that  '"intellectual,  political,  or 
sociological  convictions"  against  the 
war  were  not  acceptable  as  excuses  and 
clemency  was  not  granted  to  those  who, 
in  the  board's  words,  "set  themselves  up 
as  wiser  and  more  competent  than 
society  to  determine  their  duty  to  come 
to  the  defense  of  their  country." 

Surely,  in  any  general  historical  as- 
sessment, it  must  be  acknowledged  that 
the  United  States,  while  sometimes  grant- 
ing amnesty,  has  not  been  inclined 
generously  in  that  direction. 

What  do  justice  and  mercy  now  call 
from  us? 

First,  the  Christian's  decision  can 
never  be  based  on  how  it  will  appear  to 
others.    The  Los  Angeles  Times,  edi- 
torially, has  raised  that  problem.   The 
Times  says  the  amnesty  answer  must  be 
responsive: 

—  to  the  2.5  million  Americans  who 
went  and  did  what  they  and  the  nation 
judged  to  be  their  duty  in  Vietnam. 

—  to  the  next-of-kin  of  the  55,600 
who  went  and  did  not  return.    Among 
these  are  parents  who  remain  convinced 
that  their  sons  died  in  the  cause  of 
freedom  as  well  as  families  embittered 
bv  a  fear  that  the  sacrifice  was  in  vain. 


Majority   in   poll   oppose   unconditional   amnesty 


Both  the  Harris  and  Gallup  polls  have 
indicated  that  the  majority  of  the  US 
population  oppose  unconditional  am- 
nesty.   Both  polls  were  taken  in  August. 

Only  when  the  sampling  is  broken 
down  into  age,  sex,  and  locale  is  the 
general  opinion  reversed. 

Gallup  asked:  "Do  you  think  young 
men  who  have  left  the  United  States  to 
avoid  the  draft  should  or  should  not  be 
allowed  to  return  to  the  country  without 
some  form  of  punishment?" 

Of  the  1,554  persons  polled  in  more 
than  300  areas,  60  percent  said  "no," 
36  percent  said  "yes"  and  4  percent  had 
no  opinion. 


Among  men,  66  percent  opposed  am- 
nesty. Of  women,  55  percent  endorsed  it. 

In  the  Harris  poll,  the  question  was: 
"Do  you  favor  or  oppose  giving  amnesty 
after  the  war  in  Vietnam  is  over  to 
young  men  who  left  the  US  rather  than 
be  drafted?" 

Of  this  total,  38  percent  indicated  that 
they  favored  amnesty,  but  when  broken 
down  into  various  segments,  favorable 
response  was  50  percent  for  those  in 
cities  and  27  percent  for  those  in  rural 
areas.    Of  voters  under  30,  55  percent 
were  in  favor;  of  those  50  and  over,  28 
percent,  and  of  those  in  between,  36 
percent. 


—  to  Lt.  William  Calley,  whose 
crimes  were  his  own,  but  whose  action 
cannot  be  separated  from  the  action  of 
the  nation. 

—  to  those  who  refused  arms  but 
stayed  to  face  sometimes  unjust  con- 
sequences; not  all  were  recognized  as 
conscientious  objectors  and  some  as- 
serted a  selective  opposition  to  just  one 
war  that  afforded  them  no  escape  from 
prison. 

In  short,  some  oppose  amnesty  be- 
cause it  does  not  appear  fair  to  those 
who  were  drafted,  either  serving  in  the 
military  or  doing  alternative  ser\ice  as 
conscientious  objectors  and  to  those  who 
have  already  served  in  prison.    That  is, 
it  looks  "too  easy."  They  get  off  "free." 

But  we  cannot  resolve  the  question  of 
amnesty  by  fearing  the  attitude  of  those 
who  have  no  need  for  amnesty.   If  there 
be  unfairness,  it  is  the  same  kind  of 
unfairness  protested  by  the  elder  son 
in  the  story  of  the  Prodigal  Son.    The 
older  son  was  obedient  and  stayed  at 
work  with  his  father,  but  was  outraged 
when  his  younger  brother,  who  had 
wasted  his  money,  could  come  home  to 
such  a  warm  and  loving  welcome.   "It 
isn't  fair!"  he  screamed. 


lotential  resentment  did  not  turn  the 
father  aside.    And  potential  resentment 
must  not  turn  us  aside  from  amnesty. 
If  the  2.5  million  men  who  served  in 
the  military  and  alternative  service  in 
this  time  were  doing  what  seemed  right 
to  them,  they  have  no  basis  to  be  re- 
sentful should  a  society  feel  led  to  grant 
amnesty  to  those  who  chose  another 
way.    Injustice  is  not  involved  to  the 
larger  number  because  amnesty  does  not 
take  anything  from  them. 

For  the  80,000  men  under  condemna- 
tion, it  must  be  said  that  justice  cannot 
be  approached  by  avoiding  stands  that 
appear  to  be  unpopular  to  certain  seg- 
ments.   We  must  ask  ourselves  not  what 
are  the  risks  of  resentment,  but  what  is 
the  right  act  related  to  these  men. 

Second,  the  Christian  cannot  delay 
doing  and  advocating  what  is  moral  un- 
til it  becomes  acceptable.    Even  a 
Messenger  report  (April  15,  1972) 
seems  content  with  a  time  delay.    It 
says,  "Granting  amnesty  while  the 
war  goes  on  seems  undesirable  and  un- 


16      MESSENGER    11-1-72 


likely.    But  public  debate  on  the  issue 
is  in  place."   Jules  Feiffer,  in  the  cartoon 
accompanying  the  Messenger  report, 
had  one  of  his  figures  refer  to  amnesty 
now  as  "premature  morality."  That  is 
precisely  how  Christians  are  called. 
They  are  to  walk  beside  and  be 
bruised  with  blacks  before  national 
television  becomes  interested.    It  is  their 
sweat  and  blood  that  focuses  the  atten- 
tion of  the  nation.   They  are  to  be  creat- 
ing a  new  world  before  the  ecological 
crisis  becomes  a  national  concern.    It  is 
their  creating  that  leads  to  the  concern. 
They  are  to  be  visiting  the  prisoner  and 
calling  for  reform  before  prison  reform 
is  written  into  legislation.    It  is  their 
interest  that  leads  to  legislation. 

Those  who  believe  in  amnesty  cannot 
wait  until  Mr.  Gallup  or  Mr.  Harris 
reports  to  us  that  it  is  safe.   They 
cannot  wait  until  the  war  is  finished 
(who  knows  when  that  will  be).   They 
cannot  wait  until  all  the  prisoners  of  war 
are  released.   The  Christian  is  called  to 
stand  with  courage,  often  against  the 
times,  but  in  the  time  of  Almighty  God, 
often  against  the  nation,  but  with  the 
kingdom  of  God. 

There  are  many  questions  to  place  in 
determining  when  amnesty  should  be 
granted.    It  is  true  that  amnesty  must  be 
considered  in  the  context  of  the  larger 
community.    Since  amnesty  generally 
deals  with  political  offenses,  the  political 
climate  of  the  times  in  which  the 
offense  was  committed  becomes  an  im- 
portant factor.    In  this  case,  it  will  be 
helpful  to  ask  what  kind  of  offense  these 
men  have  committed.   How  have  they 
proceeded  against  society?   And  what  is 
society's  attitude  toward  the  cause  which 
they  represent? 


Ihese  men  are  not  thieves.   They  are 
not  rapists.  TTiey  are  not  murderers. 
They  are  men  who  have  refused  to  go  to 
war.  They  have  refused  to  fight  in  a  war 
considered  "morally  wrong"  by  65 
percent  of  our  nation,  according  to  a 
November  1971  Harris  poll.    They  have 
refused  to  fight  in  a  war  that  a  prose- 
cutor of  the  Nijrnberg  trials  says  should 
give  any  American  citizen  the  right  to 
prove  its  legality  in  court.   They  have 
refused  to  fight  in  a  war  that  has  been 
characterized  this  way  by  Business  and 


Society,  a  publication  whose  clientele 
includes  major  American  businesses: 
"Our  adventure  in  Southeast  Asia  has 
been  a  senseless  exercise  in  destruction 
and  utter  futility.    The  most  socially 
responsible  action  a  corporation  could 
have  taken  was  to  refuse  to  participate." 
They  have  refused  to  fight  in  a  war  that 
President  Nixon  promised  four  years 
ago,  if  elected,  to  end,  and  that  every 
major  presidential  candidate  has  ac- 
knowledged either  explicitly  or  implicit- 
ly as  a  mistake.  They  have  refused  to 
fight  in  a  war  that  the  Council  of 
Roman  Catholic  Bishops  has  condemned 
as  totally  immoral.   They  have  refused 
to  fight  in  a  war  denounced  from  its 
beginning  by  the  Church  of  the  Breth- 
ren.   Illustrative  of  those  statements  was 
"A  Call  for  Peace  in  Vietnam"  made  by 
the  1967  Annual  Conference,  saying  in 
part:  "Out  of  a  heritage  of  peacemaking 
and  reconcilation,  we  must  and  shall 
continue  to  make  our  dissent  against  our 
unjust  and  sinful  involvements  in 
Vietnam." 

Given  the  judgment  about  the  war  by 
our  society,  given  the  judgment  and  the 
teaching  of  our  church  about  the  war, 
what  answer  can  we  give  but  AM- 
NESTY,  YES?  These  young  men  need  to 
be  restored  to  our  nation,  restored  to  our 
communities,  restored  with  all  the 
dignity  and  rights  that  are  due  to  any 
person.    They  and  their  families  must 
be  relieved  of  the  emotional  and  ec- 
onomic suffering  that  has  been  put  upon 
them.   Their  action  reflects  the  deep 
recesses  of  the  nation's  conscience  more 
than  it  does  a  political  crime. 

And  on  behalf  of  our  nation,  AM- 
NESTY,  YES.    Perhaps  the  need  for  our 
nation  is  greater  than  it  is  for  the  men 
themselves.   It  could  be  a  healthy  and 
clearing  act  of  repentance  of  our  war- 
making.    Even  for  those  who  are  not 
ready  to  repent  for  Vietnam,  it  could  be 
an  act  of  reconciliation.   It  could  help  to 
bring  this  nation  together  in  pursuit  of 
goals  that  stand  noble  and  true.    It 
could  make  possible  the  productive  cit- 
izenship of  persons  now  barred  by  legal 
restrictions. 

The  Lord  of  history  weeps  over 
America  as  he  wept  over  Jerusalem, 
"Would  that  even  today  you  knew  the 
things  that  make  for  peace!"  (Luke 
19:42).    D 


t^iLao^D^DOTigj  p(Q)D[n]fe 


Wedding   anniversaries 

Mr.  and  Mrs.  Rex  Aldridge,  Roanoke,  Va., 
50 

Mr.  and  Mrs.  Raymond  Hartman,  Ashley, 
Ind..  50 

Mr.  and  Mrs.  Dennis  Jamison,  Quinter, 
Kans..  50 

Mr.  and  Mrs.  Christ  Koehler,  Lititz,  Pa.,  50 

Mr.  and  Mrs.  Clayton  Prugh,  Trotwood, 
Ohio,  50 

Mr.  and  Mrs.  Paul  Yoder.  Huntington,  Ind.. 
50 

Mr.  and  Mrs.  Haney  Starner,  Glendora, 
Calif..  62 

Mr.  and  Mrs.  Jess  Bamhart,  Wenatchee, 
^Vash,,   64 


Pastoral   placements 

Samuel  L.  Barnhart,  from  Sacramento, 
Larchmont,  Pacific  Southwest  to  Oakland, 
Pacific  Southwest 

Harlan  J.  Brooks,  from  Miami  Community, 
Florida,    to   retirement 

William  Faw.  from  Los  Angeles.  Imperial 
Heights.  Pacific  Southwest,  to  Roanoke.  Cen- 
tral,  Virlina 

John  I.  Masterson,  from  Yellow  Creek. 
Illinois  and  Wiscmsin.  to  chaplain  at  Pinecrest 
Manor,  Illinois  and  Wisconsin 

Galen  L.  Miller,  from  Bethany  Theological 
Seminary  staff  to  Sunnyslope.  Oregon-Washing- 
ton 

William  A.  Miller,  from  Cabool.  Southern 
Missouri  and  Arkansas,  to  Prairie  City/Morgan 
Citv.   Iowa-Minnesota 

John  Schmidt,  from  Bartlesville.  Southern 
Plains,  to  Antelope  Valley.  Southern  Plains 

William  Stovall,  from  Hopewell.  Virlina.  to 
Basset.  Virlina 

John  O.  Wagner,  from  Mt.  Etna/Salem, 
Iowa-Minnesota,  to  Iowa  River,  Iowa-Min- 
nesota 

Dale  F.  Watson,  from  secular  position  to 
New  Hope.  Virlina 

Elmer  West,  from  Garrison/Robins.  Iowa- 
Minnesota,  to  Mt.  Etna/Salem,  Iowa-Min- 
nesota 

Deaths 

Ellsworth  Baxter,  Laurens,  Iowa,  in  Julv 
1972 

Mary  Faulders  Betts,  Boonsboro,  Md..  on 
July   18,   1972.  aged  48 

Margaret  Bollinger,  North  Manchester.  Ind., 
on  June  26.   1972 

Daisy  Callane,  Flora.  Ind..  on  June  27, 
1972,  aged  90 

Malinda  Clapper,  Boonsboro,  Md.,  on  June 
22.   1972.  aged  91 

Gordon  Crawford,  Cloverdale,  Va.,  in  July 
1972.  aged   73 

Aura  Davidson.  Golden  Valley,  Minn.,  on 
May  27.  1972.  aged  90 

Floyd  E.  DeWitt,  Liberty,  111.,  on  June  21, 
1972.  aged  83 

Retta  Dinnes,  Eidora.  Iowa,  on  May  6.  1972, 
aged   87 

Casper  M.  Dri\er,  Mai t land.  Mo.,  on  Julv 
19.    1972,   aged   85 

Bessie  C.  Gamer.  Boonsboro,  Md.,  on  June 
30.   1972 

Ralph  Gibble.  Manheim,  Pa.,  on  Feb.  17, 
1972.   aged  64 

Morilz  O.  Gockenour.  Woodstock,  Va..  on 
May   30.    1972,   aged    53 

Esther  Harper,  La  Verne,  Calif.,  on  June 
21.   1972.  aged  70 

Beulah  Harter.  Flora.  Ind.,  on  July  3.  1972, 
aged   69 

Margaret  R.  Hawk,  New  Carlisle,  Ohio,  on 
June  15,  1972,  aged  76 

Adrian  L.  Hull.  Kansas  City,  Kans..  on 
April  4.   1972 

Dixie  Lee  Jewell.  Strasburg,  Va.,  on  May 
5.   1972,  aged  62 

Bertha  Bowman  Liebno,  Boonsboro,  Md., 
on  June  20.    1972,  aged  83 

John  R.  Luther,  Ligonier,  Pa.,  in  July  1972 


11-1-72    MESSENGER     17 


Dlt  f  [fcDDin]  h(B\r(B^. 


For  eyes 
that  are  dim 

"Would  I  wish  to  be  young  again? 
No,  for  I  have  learned  too  much  to  wish 
to  lose  it.  ...  I  am  a  far  more  valuable 
person  today  than  I  was  50  years  ago, 
or  40  years  ago,  or  30,  or  20  or  even  10. 
I  have  learned  so  much  since  I  was  70!" 
These  are  the  words  of  Pearl  Buck,  now 
79,  who  is  at  work  on  three  major 
novels. 

In  "Essay  on  Life"  in  Modern  Ma- 
turity. Miss  Buck  explains  her  reasoning. 
In  earlier  years  one  has  to  spend  so 
much  time  learning  the  techniques  of 
how  to  live  happily.   A  newborn  child 
has  to  learn  to  breathe,  to  cry,  to  eat,  to 
sit  up,  to  reach  for,  to  walk,  to  talk. 

Year  by  year  each  of  us  has  to  work 


For  eyes  ^  ith  frames 
around  them 


for  techniques  in  order  to  master  our- 
selves and  reach  a  growing  understand- 
ing of  ourselves  and  others.   Happiness, 
Miss  Buck  believes,  is  based  on  this 
primary  understanding.    We  must  under- 
stand ourselves  before  we  can  respect 
ourselves.   We  must  respect  ourselves 
before  we  can  win  the  respect  of  others. 
We  need  both  self-respect  and  the  re- 
spect of  others  to  achieve  happiness.    "It 
has  been  a  wonderful  experience,"  writes 
Miss  Buck,  "to  learn  to  know  myself  — 
my  capacities,  my  weaknesses,  my  likes 
and  dislikes,  the  strengths  and  weak- 
nesses of  my  body  in  which  I  am 
presently  housed.   It  has  been  an  absorb- 
ing study,  a  lifetime  process  which  of 
course  goes  on  endlessly." 


"Where  did  you  go?"    "OUT"   "What 
did  you  do?"    "NOTHING"  is  the  title 
of  a  book  written  by  Robert  Paul  Smith 
in  1957.    The  antics  described  in  it  lead 
me  to  suspect  that  he  was  in  that  stage 
of  life  called  middle-age.    I  chuckled 
my  way  through  much  of  the  book  be- 
cause it  recalled  many  familiar  ex- 
periences. 

In  the  summer,  there  were  long  eve- 
nings under  the  street  lamps  to  "talk  to 
girls,  to  watch  the  big  kids  talking  to 
girls,  to  tease  the  big  kids  talking  to 
girls,  to  be  hit  by  the  big  kids  talking  to 
girls,  to  play  Red  Rover,  to  sit  on  the 
porch  steps  and  listen  to  your  father  tell 
Mister  Fenyvessey  what  he  thinks  of  the 
Republicans.  .  .  ."   It  was  the  time  to 
find  a  jelly  glass  and  to  fill  it  full  of 
lightning  bugs  and  to  see,  when  it  got 
very  dark,  that  your  finger,  where  you 
touched  the  lightning  bug,  glowed  too. 

Seasons  also  determined  what  you 
you  played.   There  was  a  time  you 
played  immies  if  you  were  a  boy  and 
skip  the  rope  if  you  were  a  girl.    Girls 
didn't  play  marbles  and  boys  didn't 
jump  rope,  except  maybe  the  boys  would 
play  "higher  and  higher"  until  they  fell 
flat  on  their  faces  by  tripping  over  the 
rope.   There  was  a  time  you  played 
stoop  ball.   There  was  a  time  when  you 
built  kites.   There  was  a  time  you  played 
Red  Rover  and  statues.   Everybody  did 
did  it.   As  Mr.  Smith  explains  it,  "There 
was  something  that  clicked  and  gears 
shifted  and  we  all  got  up  in  the  morning 
and  put  our  immies  in  our  pockets 
because  that  was  the  day  everybody 
started  to  play  immies." 

Spring  always  meant  radishes  and 
green  onions  from  the  garden.   The 
Fourth  of  July,  fried  chicken.    Corn  on 
the  cob  came  later  in  the  summer. 
Some  things  were  not  eaten  together  like 
pickles  and  milk.    You  believed,  but 
really  knew  better,  that  grasshoppers 
spit  tobacco  and  that  if  you  stepped  on 
a  crack  you  would  break  your  mother's 
back.    Dad  watched  the  newly-sprouted 
corn,  hoping  it  would  be  knee  high 
by  the  4th  and  Mom's  decision  to  hang 
out  the  weekly  wash  was  determined  by 


"Rain  before  seven;  quit  before  eleven." 

When  nothing  more  exciting  was  go- 
ing, you  sucked  water  through  a  licorice 
stick,  caught  tadpoles,  played  in  the 
mud,  learned  to  whistle  and  snap  your 
fingers,  looked  at  the  sky  which  was  full 
of  animals  that  seemed  to  float,  swoop, 
and  swim  in  the  air,  or  you  just  stretched 
out  in  the  backyard  and  chewed  grass, 
made  clover  bracelets,  or  curled  dande- 
lion stems  with  your  tongue.    There 
seemed  to  be  nothing  wrong  about  doing 
nothing. 

"These  days,"  writes  Mr.  Smith,  "you 
see  a  kid  lying  on  his  back  and  looking 
blank  and  you  begin  to  wonder  what's 
wrong  with  him.    There's  nothing  wrong 
with  him.  except  he's  thinking.   He's 
trying  to  find  out  whether  he  breathes 
differently  when  he's  thinking  about  it 
than  when  he's  just  breathing.    He's 
seeing  how  long  he  can  sit  there  without 
blinking.    He  is  considering  whether  his 
father  is  meaner  than  Carl's  father,  he 
is  wondering  who  he  would  be  if  his 
father  hadn't  married  his  mother, 
whether  there  is  somewhere  in  the  world 
somebody  who  is  exactly  like  him  in 
every  detail.  .  .  ." 

Robert  Smith  admits  that  his  kids  are 
bored.    And  that  he  was  bored.   But 
"There  is  a  difference  between  doing 
nothing  and  being  bored.   Being  bored  is 
a  judgment  you  make  on  yourself.   Do- 
ing nothing  is  a  state  of  being.   Kids 
know  about  this,  if  you'll  let  them  be." 

How  long  has  it  been  since  your  wrists 
were  red  from  playing  scissors-paper- 
stone?   Have  you  played  Ant-Ante- 
Over  lately?   Do  you  remember  how  to 
play  "Wire,  briar,  limber  locks  —  ten 
geese  in  one  flock?"  Gossip?   Have  you 
taught  your  kids  how  to  play  Button, 
Button  or  Hide  the  Thimble?  When  did 
you  last  pop  corn,  eat  cold,  crisp,  juicy 
delicious  apples,  or  pull  taffy?  Have  you 
taken  time  to  look  at  the  flowers,  trees, 
insects,  and  people  with  the  same  awe 
you  did  when  you  were  6  or  8?  Have 
you  played  Fox  and  Geese  in  the  snow? 
Statues? 

Where  did  you  say  you  were  going? 
Out?  What  are  you  going  to  do?  Just  sit 
on  the  back  steps  and  watch  the  grass 
grow! 


18     MESSENGER    11-1-72 


For  eyes  that  dance 
ivith  anticipation 

Before  days  of  do-it-yourself  kits 
and  when  the  ready-made  toys  were 
very  expensive,  you  used  the  things 
around  you,  appHed  your  imagination 
and  skill,  and  made  your  own  toys. 
Here  are  directions  for  three  funny  little 
things  I  enjoyed  as  a  kid.  I  hope  you 
will  enjoy  them,  too.   They  are  toys 
which  your  father  or  grandfather  may 
remember  making. 

A  spool  tractor 

You  will  need  a  thread  spool  (a  large 
one  is  best  but  any  will  do),  a  rubber 
band,  a  candle  or  soft  soap  (such  as 
Ivory),  two  kitchen  matches.    From  the 
soap  or  candle  cut  a  disc  about  V4  "  thick 
and  smaller  than  the  end  of  the  spool. 
Make  a  small  hole  in  the  center.    (It 
takes  a  bit  of  patience  and  skill  to  keep 
from  breaking  the  soap  or  candle.) 

Break  off  the  ends  of  the  matches, 
making  one  about  2"  long;  the  other 
about  1".    (These  will  vary  with  the  size 
of  the  spool,  a  part  of  your  experiment- 
ing.)   Cut  a  small  groove  on  either  side 
of  the  hole  on  one  end  of  the  spool. 
Thread  the  rubber  band  through  the 
hole,  insert  the  smallest  match  through 
the  loop  and  slip  into  the  groove.   Now, 
thread  the  disc  onto  the  other  end  of  the 
rubber  band  and  insert  the  larger  match- 
stick  in  that  loop.   Your  spool  tractor  is 
ready  to  go.   Wind  up  its  rubber-band 
motor  by  turning  the  longer  matchstick. 
Place  on  a  smooth  surface  and  watch  it 
go! 

To  make  a  climber  out  of  the  tractor, 
notch  the  wheels  (ends  of  the  spool) 
with  tiny  grooves.    Make  a  hump  in  a 
scatter  rug  and  up  the  hill  it  will  climb. 
Experiment  with  your  tractor  until  it's  as 
efficient  as  you  can  make  it,  then  sug- 


Here  are  components  for 
making  a  spool  tractor. 
For  fun,  we  decorated 

ours  with  flowers  in  bright 
tempera  colors 


by  Glee  Yoder 


t 


gest  a  race  with  another  tractor.  Or, 
place  two  tractors  together  (head  on) 
and  see  which  is  the  stronger. 

A  small  nail  or  two  small  nails  may 
be  used  instead  of  the  small  matchstick, 
and  a  bead  may  be  substituted  for  the 
disc  of  soap  or  candle,  but  some  of  the 
fun  is  in  the  experimenting.    The 
"sophistication"  takes  away  part  of  this 
experience. 

Buzz-saw  buttons 

These  little  hummers  are  made  by 
passing  a  nylon  string  through  two  holes 
of  a  very  large  button.    ( Hope  you  can 
find  one  in  these  days  of  the  zipper!) 
Tie  the  ends  of  the  thread  together. 
Wind  up  the  string  by  twirling  the  two 
ends  in  your  hands  —  round  and  round. 
Now,  pull  the  string  out  and  the  button 
will  look  and  sound  like  a  buzz-saw. 
After  pulling  the  hands  apart,  relax 
them  and  let  the  string  rewind  itself 
before  stretching  it  out  again.    It  works 
on  the  same  principle  as  a  yo-yo. 
There's  an  art  to  it  —  so  keep  experi- 
menting until  you're  an  expert  "buzz- 
saw  operator." 

For  a  more  sophisticated  toy,  cut  a 
Vs  "  hardboard  disc  with  a  jig  saw,  3, 
2'/2  or  2"  in  diameter.   Drill  two  holes 
in  the  disc  about  V2-I"  apart.   Drill  two 
holes  in  two  %"  dowel  pins  for  handles. 
Thread  string  through  handles  and  disc. 
Pull  the  handles  and  the  disc  spins  and 
hums. 

A   handkerchief  parachute 

Tie  four  one-foot  lengths  of  string  to 
the  corners  of  a  handkerchief.    Gather 
the  free  string  ends  and  tie  in  a  knot 
about  4"  from  bottom.    For  the  weight, 
use  a  stone  or  some  metal  washers.   Add 
the  amount  of  weight  to  make  the  para- 
chute float  gently  to  the  ground  after 
its  toss  into  the  air.   A  parachute  has  to 
be  "packed"  just  right  for  its  descent  to 
be  smooth  and  strings  remain  un- 
tangled.   Happy  landing!    Q 


11-1-72   MESSENGER     19 


Christmas 
cards 


Designed  by  a 

Norwegian    artist, 

this  year's 

Christmas 

card   offered   by 
^The  Upper  Room  wi 
'give  unique  color  and  interest  to 

your   greeting. 

25  cards  with  matching  envelopes, 
$3.00;   100  cards,  $10.00 


Li\iiig 
on  Tiptoe 


by  Jo  Corr 

A  book  of  devotions 

for  homes  with   school- 

oge   children,    written 

for   the   family 

interested  in  shoring 

and  growing  together  in  their  faith. 

Per  copy,  $1.25;  10  or  more,  $1.00  ea. 


So,  Open 
the  Door 


by  Idolee  Volk 

A  new  book  of 
devotional    and 
inspirational    verse, j 
with   special  over- 
tones related  to 
putting  one's  faith 
into   action. 
Per  copy,  35<;  10  or  more,  30^  each. 


The  L'pt>er  Room 

Disciplines 
1973 

Daily   devotions 

written   for  ministers, 

church    leaders   and 

others  who  wont  a 

deeper   experience 

in  the  vital   reality 

of  Key  '73. 

10  or  more,  $1.30  ea. 


?Per  copy,  $1.50; 


hm 


.-^ 


%\ 


Write  for  our  free  catalogue 
of  devotional  literature  for 
easy  Christmas  shopping  at 
home. 


The  Upper  Room 

Dept.   121 

1908  Grand  Ave. 
Nashville,  Tenn.    37203 


[r(3m@Mr©3i 


For  Study  and  Action  on  Mission 


20      MESSENGER    11  •1-72 


A  wide  selection  of  new  resources  is 
available  this  season  on  two  crucial 
mission  themes:  India,  as  the  overseas 
topic,  and  Faith  and  Justice,  as  a  uni- 
versal but  close-to-home  concern. 

In  the  treatment  of  India,  examination 
is  given  to  the  role  of  that  nation's 
Christian  community,  a  community 
which  comprises  two  percent  of  the  pop- 
ulation in  a  land  inhabited  by  one  sixth 
of  the  world's  people.   A  focal  concern 
is,  how  can  the  church  elsewhere  under- 
stand and  reinforce  so  tiny  a  leaven  in 
so  large  a  lump? 

Particularly  informing  is  the  film,  The 
Cross  in  the  Lotus  (23  minutes,  color, 
sound,  rental  $12),  which  employs 
authentic  music  and  dance  of  India 
to  give  rhythm  and  color  to  the  cen- 
turies-old history  of  the  church.   In 
visualizing  the  evolvement  of  the  in- 
digenous church,  the  film  speaks  to  the 
question,  "Is  there  still  reason  to  send 
missionaries  to  India?" 

A  basic  reading  book  for  youth  and 
adults  is  Ask  an  Indian  About  India, 
by  Blaise  Levai  (Sl.75).   In  interview- 
ing Prime  Minister  Indira  Ghandi, 
sitarist  Ravi  Shankar,  and  the  unknown 
and  unheralded  as  well,  the  author  offers 
inside  views  on  sensitive  concerns. 

Another  insightful  work  is  Mother 
India's  Children,  by  Edward  Rice 
(S2.95),  a  photo-essay  book  about  20 
Indian  teen-agers.    The  work  has  been 
listed  by  the  New  York  Times  Book 
Review  as  one  of  the  "outstanding  books 
of  the  year." 

A  record  lending  itself  to  imaginative 
use  with  all  ages  is  Listening  In  on  India 
(33V3  rpm,  $3.95),  composed  of  inter- 
views, a  folktale,  a  sound  montage  of- 
fering something  of  the  flavor  of  Indian 
life,  descriptions  of  musical  instruments, 
and  the  sound  track  of  the  film.  The 
Cross  in  the  Lotus. 

Among  other  items  are  The  Guide  on 
India  for  Adult  and  Youth  Groups,  by 
Marilyn  Hill  ($1.35):  books  for  pri- 
maries and  juniors,  including  Marion 
Van  Home's  delightful  A  to  Z  story 
book  for  juniors.  Come  Inside  India 
($2.25);  photographic  sets,  maps,  a  book 


of  poems  and  prayers,  and  teaching 
guides  for  junior  and  primary  leaders. 

On  the  theme  Faith  and  Justice, 
various  study  resources  strive  to  bridge 
the  "either-or"  impulse  —  either  you 
cultivate  the  life  of  the  spirit  or  you 
become  enmeshed  in  social  reform.   The 
onus  in  this  material  is  on  faith  and 
justice,  belief  and  action. 

For  adults  and  youth,  Grace  at  Zero 
Point,  by  Loren  E.  Halvorson  ($1.75), 
points  to  the  premise  that  there  is  more 
creative  response  to  America's  problems 
than  the  public  realizes.   The  setting  is  a 
retreat  of  volunteers  occurring  in  1986. 

In  the  scripturally  centered  To  Set 
Things  Right,  by  Justin  Vander  Folk 
($1.25),  the  prophets  are  interpreted  as 
challenging  the  distinctions  commonly 
made  between  personal  and  social,  mysti- 
cal and  ethical. 

Also  issued  for  the  Faith  and  Justice 
series  are  a  local  study-action  manual  on 
Get  Out  There  and  Do  Something  About 
Injustice,  by  Margaret  Kuehn  ($1.95;  a 
book  for  early  teens.  See  It!  Do  It.'  by 
David  Ng  (S2.50),  geared  to  promoting 
justice  in  one's  hometown;  and  other 
studv  guides,  audiovisuals,  and  drama. 


Ihree  walk-on  dramas.  Confronted! 
by  Myra  Scovel  and  others  ($1.35), 
present  discussion  starters  on  both 
themes.  Faith  and  Justice  and  India. 

The  1972-73  mission  study  resources 
have  been  developed  from  Friendship 
Press  and  the  film  on  India  through  the 
Broadcasting     and     Film     Commission, 
both  units  of  the  National  Council  of 
Churches.    The   items   are   geared  espe- 
cially for  mission  study  schools,  special 
study  classes,  congregational,  and  in- 
dividual use. 

To  order  most  items  listed  above  or 
to  obtain  a  currrent  catalog  of  mission 
study  materials,  write  Marketing,  Church 
of  the  Brethren  General  Board,  1451 
Dundee  Avenue.  Elgin.  111.  60120.   The 
film  is  to  be  ordered  directly  from  Holhs 
Melton,  Broadcasting  and  Film  Com- 
mission, 475  Riverside  Drive.  New  York, 
N.Y.    10027. 


LETTERS  /  continued  from  1 

wounded,  or  rendered  homeless  in  Nixon's 
years  in  office  as  Jews  were  killed  by  Hitler 
—  six  million?  Are  not  Vietnamese,  Lao- 
tians, and  Cambodians  "casualties"?  Are 
they  not  human  beings?  Are  we  not  all 
children  of  God?  Or  are  they  less  than 
we  —  Communists,  Aggressors,  Internation- 
al Outlaws,  Gooks?  Where  does  one  find 
a  "foundation  for  a  lasting  peace  in  South- 
east Asia"  —  in  the  Thieu  dictatorship's 
newly-built,  American  financed  Tiger  Cages 
on  Con  Son  Island,  in  the  devastated  and 
defoliated  countryside  of  South  Vietnam, 
in  the  villages  "destroyed  in  order  to  save 
them,"  in  the  bombed-out  hospitals  and 
churches,  the  cratered  dikes  and  sluice  gates 
of  North  Vietnam? 

The  simple  truth,  for  those  who  take  the 
time  to  learn  it,  is  that  in  the  interests  of 
keeping  in  power  one  of  the  most  unpopu- 
lar and  oppressive  regimes  in  existence  to- 
day —  the  Thieu  regime  —  the  Nixon  ad- 
ministration has  unleashed  massive  tech- 
nological death  on  the  people  of  Indochina. 
.  .  .  Four  and  one  half  million  Indochinese 
civilians  have  been  killed,  wounded,  or 
made  homeless  and  one  and  one  half 
million  soldiers  on  all  sides  have  lost  their 
lives  or  been  injured.  Clearly,  for  the 
people  who  live  in  Indochina  the  war  is 
worse  than  ever,  .  .  . 

I  have  been  working,  acting,  and  risking 
to  end  this  war  for  almost  four  years.  .  .  . 
I  am  now  fasting.  I  have  lost  forty  pounds 
in  thirty-three  days  and  am  very  often  quite 
weak  physically.  Yet  spiritually  I  remain 
strong,  convinced  that  such  an  action  is 
not  only  consistent  with  the  life  I  have 
led  the  past  four  years,  not  only  much  in 
the  religious  tradition  out  of  which  I  come 
and  with  which  I  identify,  but  also  wholly 
appropriate  for  the  massive  suffering  of  the 
war.  .  .  . 

Much  has  been  written  about  the  people 
of  Nazi  Germany,  good  people  who  became, 
knowingly  or  unknowingly,  for  whatever 
historical  or  personal  reasons,  "good  Ger- 
mans," Believing  that  many  people  do  not 
want  to  be  "good  Americans"  I  began 
and  continue  this  fast  to  help  awaken  them 
to  the  realities  which  I  perceive  and  the 
responsibilities  we  all  have  toward  one 
another.  My  urgent  cry:  Do  not  give  your 
support  or  your  silent  consent  to  this  war 
and  to  those  who  carry  it  out.  Use  your 
vote,  your  voice,  and  your  life  now.  We 
cannot  be  silent  and  unwitting  accomplices 
in  what  must  be  one  of  the  most  terrible 
and  heart-rending  agonies  of  our  time  — 
the  continuing  war  upon  the  people  of 
Indochina. 

Ted  Glick 
New  York  City 


WHOSE   CHURCH? 

There  are  two  articles  in  the  Sept.  15 
Messenger  on  which  I  wish  to  comment. 

First,  a  sincere  Amen!!!  to  "Those  in 
Need  of  Healing."  by  Arden  Ball.  He  ex- 
pressed a  faith  and  trust  which  is  the  real 
approach  toward  healing.  His  position 
needs  to  be  kept  before  all  of  us. 

Second,  "Wrestling  With  Disturbing 
Words,"  by  Harold  Z.  Bomberger,  leaves 
me  feeling  that  the  "disturbing  words"  are 
not  those  of  Jesus'  Sermon  on  the  Mount, 
but  are  "Believers'  Church."  I  have  always 
been  happy  to  be  a  part  of  Christ's  church. 
When  others  begin  to  be  enthused  about 
Believers"  Church,  "Bible  Believing  Chris- 
tians." and  "Born  Again  Christians,"  I  al- 
ways feel  that  those  who  glibly  use  these 
terms  are  sure  that  they  are  in,  but  at  the 
same  time  they  have  serious  doubts  about 
me. 

I  am  more  concerned  about  living  to  the 
best  of  my  ability  the  teachings  of  Jesus' 
Sermon  on  the  Mount  than  in  the  forma- 
tion, however  loosely  put  together,  of  a 
Believers"  Church. 

Fred  J.  Miller 
North  Manchester,  Ind. 

BROADENING  VISTAS 

A  year  ago  I  was  visiting  friends  in  Vir- 
ginia and  I  noticed  a  copy  of  Messenger 
in  their  home.  I  was  not  only  impressed 
by  an  article  "Look  Who's  Coming  to  Din- 
ner!" but  the  whole  magazine  is  fantastic! 

Having  read  that  issue  (Oct.  1,  1971)  sev- 
eral times,  I  am  writing  you  to  ask  for 
permission  to  do  the  above  mentioned  ar- 
ticle (in  whole  or  in  part)  in  braille  for 
the  blind  and  in  large  print  for  the  visually 
handicapped.  Also  please  enter  my  sub- 
scription for  one  year  to  Messenger. 

I  have  become  very  aware  of  the  word 
Christian  in  the  past  five  years  despite  the 
fact  I  am  a  Methodist,  attend  Episcopal 
services,  work  for  the  Lutherans  two  days 
a  week,  and  feel  quite  comfortable  in  the 
Roman  Catholic  Church,  the  Presbyterian 
Church,  or  the  Church  of  the  Brethren, 
Mrs.  Robert  Smith 
San  Rafael,  Calif. 

A  WINNER 

Congratulations  on  the  awards  you  re- 
ceived for  Messenger.  I  didnt  need  to 
read  about  that  to  know  that  your  paper 
far  surpasses  some  other  publications  I  read 
in  the  course  of  duty.  I  passed  the  Messen- 
ger on  to  the  pastor  from  which  he  gleaned 
many   ideas. 

Your  magazine  is  one  we  aren't  going 
to  be  without  in  our  home. 

Lorene  Moore 
Winfield,  Kans. 


An  interpretation  of 

Church  of  the  Brethren 
beliefs  and  practices  — 


6-page    pamphlet. 
5?;    each;    50?; 
per  dozen 

Please   send   copies   of 

The  Faith  That  Is  In  Us 

To 

Address    

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Bill  


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Zip. 


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CLASSIFIED   ADS 


PERMANENT  PRESS  BAPTISMAL  ROBES  — 
Weighted,  zippered,  six  sizes.  Ministers'  robes 
custom-made.  For  other  than  black,  white,  re- 
quest color  card.  Reasonably  priced.  Details: 
ROBES,  P.O.  box  1453,  Martinsburg,  W.  Va. 
25401. 

FOR  RENT  — The  Maple  Grove  Church  of  the 
Brethren,  Norton,  Kans.,  would  rent  their  two- 
bedroom,  rural  parsonage  to  a  Brethren  couple 
or  family  who  would  like  to  locate  in  this  area. 
For  further  details  contact  Trustee  Chairman  Gor- 
don   Davis,   308    N.    Brown,    Norton,    Kans.    67654. 

HELP  WANTED  —  Unique  living  and  service  op- 
portunity for  mature  individuals  and  families:  Live 
in  (and  help  develop  for  new  purposes)  a  manor- 
house  by  historic  Shenandoah  River  near  New 
Market,  Va.;  participate  in  "The  Bridge,"  dedi- 
cated to  Christian  community  and  reconciling 
service.  Need  vision  and  varied  work  skills. 
Contact  Willard  Dulabaum,  303  Broad  St.,  Bridge- 
wafer,    Va.    22812. 

BRETHREN   HISTORY 
BICYCLE  TOUR 

in  Eastern  Pennsylvania  and  Maryland.  Visit 
Ephrata  Cloister,  Germantown  Church,  Antietam 
Church,  New  Windsor  and  other  points  of  inter- 
est. If  you  enjoy  bicycling  and  are  interested  in 
a  week-long  trip  of  this  nature  for  summer,  1973, 
write  to  John  Post,  1451  Dundee  Ave.,  Elgin,  111. 
60120. 

11-1-72   MESSENGER     21 


[boolk  [r®wD©^^^a 


Paul:  Envoy  Fxile, 
Brother 


PAUL,  ENVOY  EXTRAORDINARY,  by  Malcolm 
Muggeridge  and  Alec  Vidler.  Harper  and 
Row,    1972.     159   pages,    $5.95 

PAUL:  MESSENGER  AND  EXILE,  by  John  J. 
Gunther.    Judson,    1972.     190  pages,   $6.95 

MY  BROTHER  PAUL,  by  Richard  L.  Rubenstein. 
Harper  and  Row,  1972.    209  pages,  $5.95 

Paul.  Envoy  Extraordinary  consists  of  the 
tv  te.xt  of  a  dialogue  between  Malcolm 
Muggeridge,  a  famous,  controversial 
journalist,  and  Alec  Vidler,  dean  of 
King's  College,  Cambridge,  England. 
The  British  Broadcasting  Company  vid- 
eotape was  shot  as  the  two  traversed  the 
path  of  Paul  from  Jerusalem  to  Rome. 
The  idea  of  two  famous  men,  the  one  a 
somewhat  agnostic  reporter  and  the  other 
a  Bible  scholar  and  educator,  following 
the  footsteps  of  Paul  across  the  Mediter- 
ranean world  certainly  sounds  intriguing. 

And  one  suspects  the  television  show 
was  just  that,  if  the  pictures  in  this  book 
are  any  indication  of  the  television 
photography.  Seldom  have  I  seen  such 
beautiful  prints  of  the  biblical  world. 
This  is  partly  due  to  the  high  quality 
paper  and  printing  used  for  this  book. 
It  is  an  extraordinary  publication. 

Unfortunately  the  accolades  must  stop 
at  this  point.   The  printed  conversation 
between  Muggeridge  and  Vidler  is  neither 
interesting  nor  informative.    Paul's  fame 
does  not  consist  in  his  travels  but  his 
dynamic  faith.   The  background  informa- 
tion does  little  to  inform  that  faith  and 
in  itself  is  insufficient  to  constitute  an 
adequate  historical  introduction  to  Paul. 

The  study  by  John  Gunther,  Paul: 
Messenger  and  Exile,  stands  in  sharp  con- 
trast to  the  above  study.   It  is  not  a 
beautiful  book  and  it  lacks  the  style 
which  a  journalist  like  Muggeridge  can 
provide.    But  every  paragraph  is  loaded 
with  information  and  controversial  opin- 
ions which  could  affect  our  understanding 
of  the  message  of  Paul.   The  work  is 
essentially  a  chronology  of  the  life  of 
Paul  which  develops  in  great  detail  ar- 
guments regarding  absolute  dating 
(chronology  in  terms  of  events  of  the 
time)  and  relative  dating  (the  order  of 


events  in  the  life  of  Paul).  Such  a  full- 
scale  study  has  not  been  done  for  some 
thirty  years,  so  Gunther's  book  fills  a 
need  for  teachers  and  students  in  search 
of  detailed  explanations.  The  author 
provides  a  wealth  of  information  needed 
to  decide  the  dating  and  order  of  the 
Jerusalem  visits,  the  missionary  journey, 
and  the  dates  of  the  letters. 

How  to  characterize  the  position  of  the 
author  is  not  an  easy  task.   I  am  tempted 
to  say  he  is  radically  conservative.    He 
does  not  purport  to  defend  the  tradition- 
al picture  of  Paul,  and  indeed,  docs  not 
at  all  times  (for  example,  he  favors 
Caesarea  as  the  origin  of  the  prison 
epistles  rather  than  Rome),  yet  the  net 
effect  of  his  arguments  will  be  readily 
accepted  by  those  who  tend  to  be  tradi- 
tional.   Most  notable  of  these  would  be 
the  argument  that  Paul  accepted  an  exile 
to  Spain  during  a.d.  62-64  before  return- 
ing to  Rome  to  be  martyred  in  65. 

Gunther's  theses  will  need  to  be  studied 
and  answered.    In  general  1  have  two 
objections  to  his  work.    First,  his  docu- 
mentation of  certain  arguments  is  not 
satisfying.    A  shocking  aspect  of  his 
argument  for  the  Caesarean  imprison- 
ment is  the  use  of  fragments  from  the 
Pastoral  Epistles  (2  Tim.  4:9-22a;  Titus 
3:12-15).  Tradition  places  these  letters 
later  and  scholarship  doubts  the  authen- 
ticity.  Gunther  (who  undoubtedly  has 
faced  this  problem)  does  not  provide  a 
rationale  for  this  radical  departure  from 
the  "accepted."   A  second,  even  more 
serious,  problem  is  the  conflict  of  the- 
ological development  with  chronological 
order.   While  I  would  not  care  to  insist 
that  the  letters  of  Paul  be  dated  and 
ordered  according  to  the  progression  of 
thought  apparent  in  them,  I  believe 
Gunther  has  the  obligation  to  defend 
his  theses  in  terms  of  such  progression. 
Normally,  we  would  think  of  the  Thessa- 
lonian  correspondence  as  proto-Paul; 
Romans,  Galatians,   Philippians,  Phile- 
mon, and  the  Corinthian  correspondence 
as  mature  Paul:  Colossians  and  Ephesians 
would  be  late  Paul  or  possibly  secondary; 
the  Pastorals  would  be  very  late  Paul 
and  probably  secondary.   Gunther,  how- 


ever, leaves  out  the  Thessalonian  period, 
places  the  prison  epistles  immediately  (2 
years)  after  the  writing  of  the  major 
letters  (pp.  120-121),  and  includes 
among  the  prison  epistles  letters  or  frag- 
ments from  all  the  stages  except  the  first. 

Despite  these  objections  the  book  is  a 
gold  mine  of  information  and  argumenta- 
tion.   It  will  be  a  resource  book  that 
should  not  he  outdated  for  several  years. 

My  Brother  Paul  and  the  two 
previous  books  contrast  vividly.  Written 
by  the  Jewish  "Death  of  God"  theologian 
Richard  Rubenstein,  it  stands  as  a  very 
moving  exposition  of  Paul's  basic  under- 
standing of  Law  and  Gospel.  Rubenstein 
describes  himself  as  a  fairly  loyal,  even 
legalistic  Jew,  who  at  the  death  of  his 
son,  came  to  see  that  the  Law  cannot  deal 
with  death.    In  those  moments,  he  turned 
to  the  letters  of  Paul  and  saw  a  victory 
there  which  hitherto  had  been  hidden 
from  him  in  Judaism.    Rubenstein's  first 
chapter,  in  which  he  describes  this 
odyssey,  is  one  of  the  most  moving  testi- 
monies about  Paul  that  I  have  ever  read. 
Many  of  us  mouth  the  Gospel  from 
lecterns  and  pulpits  and  soap  boxes,  but 
others  understand  it  in  the  deepest  sense. 
Though  still  a  Jew,  Rubenstein  clearly 
understands  Paul. 

After  such  an  auspicious  beginning  the 
book  takes  a  fascinating  but  questionable 
turn.   Rubenstein  then  seeks  to  under- 
stand Paul  by  means  of  Freudian  psycho- 
analytic categories.   I  do  not  mean  to  say 
such  an  enterprise  is  not  useful.  To  the 
contrary,  I  felt  it  very  helpful  to  under- 
stand Paul  in  terms  of  some  basic  human 
emotions.   All  too  often,  we  avoid  attach- 
ing our  faith  to  our  libidian  (emotional 
or  interrelational)  life  so  that  the  practice 
of  faith  becomes  detached  from  everyday 
reality.   For  example,  Rubenstein  under- 
stands the  importance  of  Paradise  or 
Eden  in  Jewish  thought  as  the  Freudian- 
perceived  desire  to  return  to  the  womb 
and  its  constant  nourishment.  He  un- 
derstands that  the  Jew  cannot  earn  his 
way  back  by  means  of  the  Law,  but  that 
in  the  water  of  Christian  baptism,  that 
old  man  who  could  not  return  is  changed 
to  a  new  man  who  does. 


22     MESSENGER    U-1-72 


The  other  major  libidinal  dynamic  is 
the  desire  to  kill  off  the  father  ( in  order 
to  achieve  one's  own  maturity)  and  yet 
to  emulate  the  father  (because  he  is  the 
standard  of  maturity) .   Rubenstein  sees 
this  acted  out  in  the  Abraham-Isaac  story 
which,  indeed,  has  become  the  Jewish 
counterpart  to  the  Passion  of  Jesus.   This 
terrible  dialectic  between  wanting  to  con- 
tinue the  past  and  yet  wanting  to  start  a 


St.  Paul:  Detail  of  mosaic  from 
Battistero  degli  Ariani,  Ravenna, 
Italy.    Courtesy  of  Harper  and  Row 


new  thing  is  handled  in  the  Christian 
Eucharist  where  the  body  is  broken  (a 
new  start),  yet  the  body  is  eaten  (the  past 
assimilated). 

The  importance  of  such  observations 
cannot  be  dismissed.   By  treating  baptism 
and  the  eucharist  as  historical  events 
to  be  repeated  or  as  rites  of  the  church 
to  be  performed,  we  emasculate  the  basic 
dynamics  of  our  church  life  which 
then  becomes  useless  except  as  an  exer- 
cise in  the  keeping  of  historic  traditions. 
Rubenstein  himself  says  he  would  wish 
to  be  a  Roman  Catholic  if  he  converted 
to  Christianity  because  there  the  libidinal 
dynamics  are  still  taken  seriously. 

Despite  the  helpfulness  of  these  in- 
sights and  many  others  in  a  mind-bog- 
gling book,  I  have  at  least  two  basic  ad- 
monitions to  both  Rubenstein  and  the 
reader.   While  it  may  be  beneficial  to 
read  Paul  with  Freudian  insights,  I  be- 
lieve it  would  do  damage  to  Paul  if  his 
insights  are  limited  to  those  which  for- 
tunately parallel  Freud.   There  are  sac- 
rificial elements  in  Paul's  understanding 
of  God's  gift  in  Jesus  Christ,  but  there 
are  also  strong  elements  of  eschatology 
(he  is  the  first  among  many;  1  Cor.  15: 
23)  or  release  from  captivity  (1  Cor. 
6:20).   These  should  not  be  discarded. 
Actually  this  leads  to  the  second  ad- 
monition.  Paul  is  not  all  that  sacrificial 
in  his  structure.   I  am  persuaded  his 
eucharistic  formulations  refer  to  the 
breaking  of  bread  among  the  body  of 
Christ  rather  than  to  the  breaking  of  the 
body  of  Christ  (1  Cor.  10:17;  11:24). 
Possibly  the  only  reference  to  eating 
Christ  is  that  of  1  Cor.  5:7.  For  more 
to  the  liking  of  Rubenstein  would  be 
the  gospel  of  John,  where  baptism  is 
explicitly  tied  to  a  return  to  the  womb 
(3:5)  and  the  followers  of  Jesus  are 
invited  to  eat  him  in  a  literal  sense  (6: 
56 ) .  Yet  John  shows  none  of  the  the- 
ological conflict  dynamics  which  are  so 
obvious  in  Paul.    In  other  words,  Ruben- 
stein has  picked  the  correct  author  in 
which  to  see  the  problem,  but  the  wrong 
writer  for  his  solution.   Perhaps  he  should 
have  written  a  book  entitled  My  Brother 
John.  —  Graydon  F.  Snyder 

11-1-72    MESSENGER     23 


More  than  a  classroom  affair 


Only  the  doer  of  the  word  is  its  real  hearer. 

Karl  Barth 


One  of  the  more  intriguing  parables  of  1972  comes 
from  the  University  of  Alabama,  from  Donald 
Noble,  about  a  course  he  taught  on  Henry  Thoreau. 
Never,  he  wrote,  did  he  sense  the  writings  of 
Thoreau  coming  alive  as  they  did  this  spring  when 
he  conducted  20  interim  term  students  in  a  travel 
course  on  Literary  New  England. 

Gathering  the  students  near  Concord,  Mass., 
walking  with  them  halfway  around  Walden  Pond 
to  a  steep  grassy  slope,  pointing  to  the  site  of  the 
cabin,  the  beanfield.  and  the  railroad  tracks  Thoreau 
described,  and  treating  in  turn  the  cycles  and  sea- 
sons and  symbolism  set  forth  in  "Walden."  the 
professor  communicated  from  a  vastly  new  per- 
spective. The  enthusiasm,  harmony,  trust  discerned 
both  from  the  students  and  within  himself  was 
something  he  had  never  before  known. 

Back  in  summer  school  at  the  university,  Mr. 
Noble  tried  to  engender  some  of  the  same  spirit 
in  his  lectures.  But  on  mounting  the  platform,  grip- 
ping the  lectern  and  fixing  his  gaze  on  students 
aligned  in  rigid  rows,  the  most  he  could  muster  was 
occasional  eye  contact  with  a  student  or  two  who 
had  been  at  Walden  and  knew  what  learning  can 
be  like. 

A  change  of  setting  ...  all  that  dramatic?  Not 
of  itself.  But  given  the  investment  in  getting  to 
where  Thoreau  lived  and  wrote,  in  sitting  where  he 
sat  and  reflecting  as  he  reflected,  the  impact  was 
major. 

As  a  church  school  teacher,  I  need  be  reminded 
of  the  story  by  the  University  of  Alabama  professor. 
For  in  my  unit  and  weekly  planning  too  infrequently 
do  I  take  note  of  the  settings  and  opportunities 
for  communicating  the  Christian  faith  with  my  class 
outside  the  classroom.  Yet  if  leading  critics  of  edu- 
cation are  to  be  taken  seriously,  it  is  mostly  outside 


the  classroom  or  formalized  schooling  that  real 
learning  takes  place. 

Consider  how  meaningful  it  must  have  been  for 
a  hundred  Brethren  to  participate  this  June  in  a 
peace  pilgrimage  at  Wissahickon  Creek  and  Ger- 
mantown.  reenacting  the  first  baptism  and  love  feast 
of  the  Church  of  the  Brethren  in  America.  How- 
appropriate  it  must  have  been  at  Staunton,  \'a.,  for 
youth  training  in  church  membership  —  preparing 
for  baptism  in  the  Christian  community  —  to  do 
so  in  overnight  retreats  rather  than  in  conventional 
classes.  How  moving  it  must  have  been  for  many 
members  of  First  Church,  York,  Pa.,  at  Easter  to 
break  bread  not  only  with  other  communicants  in 
the  pew  but  later  with  friends  and  neighbors  at 
home. 

To  act  out  as  well  as  to  talk  out;  to  center 
experiences  of  learning  where  the  members  are 
and  not  merely  where  the  curriculum  and  the  teach- 
er are;  to  regard  education  not  as  the  imparting 
of  information  in  an  isolated  classroom  but  as  the 
application  of  faith  in  the  midst  of  life  situations: 
These  are  clues  to  more  vital  teaching  in  the  church. 

"Be  doers  of  the  word,  and  not  hearers  only, 
deceiving  yourselves,"  instructed  the  book  of  James. 
"Only  the  doer  of  the  word  is  its  real  hearer," 
stressed  Karl  Barth.  "We  shall  never  know  what 
we  do  not  do,"  declared  Dietrich  Bonhoeffer. 

In  virtually  all  parishes.  Christian  education 
planners  need  to  reassess  where  learning  takes  place. 
The  learning  environment  centers  around  the  learn- 
er, around  his  world  of  feeling,  acting,  thinking. 
The  teacher  is  an  enabler  to  help  the  individual  do 
his  own  learning;  the  faith  community  offers  him  a 
frame  of  reference.  To  experience  reconciliation 
as  well  as  to  study  and  share  the  Word:  This  is  what 
Christian  nurture  is  about. 

And  this  is  a  great  deal  more  than  a  classroom 
affair.  —  h.e.r. 


24     MESSENGER    11-1-72 


NOW  AVAILABLE 


Group  packet  with   resources  for 
several  sessions  — 
Posters 
Mobile 
Games 
Plays 
Songs 

To  teach   peace  as  a   life-style 
Use  with  children's  books 
of  Teach   Peace  series: 
(Available  for  $1.35  each)         :.  i: 


—  Let's  Be  Friends  (grades   1 

—  So  What  Is  Peace  (grades 


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li^jm 


D 


NEW 

A  collection  of  prayers 
by   R.    H.   Miller 

HUNGER  OF  THE  HEART 

Can  a  prayer  from  the  pulpit  serve  equally  well  as  a  prayer  to  "pray  in  person"? 
The  answer  is  yes  if  written  prayers,  like  the  ninety-eight  collected  in  this  volume, 
grow  out  of  experiences  shared  alike  by  pastor  and  congregation.  But  their  value 
for  personal  and  family  use  is  even  more  assured  if  they  speak  directly  to  what 
Dr.  Robert  H.  Miller  calls  "the  hunger  of  the  heart,"  a  hunger  for  God  that  cannot 
be  satisfied  by  attempts  "to  live  as  though  we  were  sufficient  in  ourselves." 
Observing  that  many  persons  pray  who  are  not  aware  that  they  pray,  he  notes 
that  "all  love  is  of  God.  When  we  pray  we  reach  out  with  love  by  way  of  God, 
the  source  of  all  pure  and  holy  love,  to  those  both  near  and  far,  for  whom  God  has 
given    us  to   care." 

A  generation  of  college  students  learned  to  know  and  love  Dr.  Miller  as  a  teacher 
of  Bible  and  religion.  Then  several  congregations  discovered  his  gifts  as  pastor 
and  preacher.  Now  it  is  possible  for  many  more  Brethren  to  be  instructed  and 
guided  by  him  as  they  add  this  volume  to  their  devotional  library.  It  will  be  a 
treasure  and  resource  for  many  years  to  come.    96  pages.    $2.95  paper. 

Postage:   20c  first  dollar;  5c  each   additional   dollar 


\R 


WW^ 


LrLJaU 


u 


The  Brethren  Press,  1451  Dundee  Ave.,  Elgin,  III.  60120 


messenger 

CHURCH   OF   THE    BRETHREN     NOVEMBER  1  5,  1 972 


''More  than  anything  it  became  clear  that  with  churches  so  small 

the  best  form  of  ministry  came 
from  the  members  themselves. 

We'd  seen  the  alternative 
wherever  religion  existed 
in  Ecuador: 
a  lordly  caretaker 
with  ignorant  sheep. 
A  new  approach  made 
more  sense: 
educated  sheep  from 
which  many 
temporary  caretakers 
might  emerge." 

Rene  Tufino 


^^ 


MAKES 
MCKE  SENSE 
EVERY  D/^ 


©(0)[n]lbS[M^ 


Dsltteir^ 


A     Cairo  Encounter  for  an  Idahoan.   Mountain  View  pastor  Glenn 
Stanford  tells  "why  they  put  the  preacher  in  prison  in  Egypt" 

A     Have  We  Been  Divinely  Disturbed?    Brethren  Revival  Fellow- 
ship members  met  in  the  Shenandoah  Valley  of  Virginia  for  a 
day  of  presentations  and  encounters.    J.  Stanley  Earhart,  Southern 
Pennsylvania  District  executive,  reports 

lO     ^"  Inside  Look  at  a  Man  Afraid.    A  Camden,  New  Jersey,  free- 
lance writer.  Paul  Monroe,  retells  the  story  of  Jacob  and  his 
night  of  wrestling 


A  Church  That  Makes  More  Sense  Every  Day.   Rene  Tufifio, 
the  thirty-one-year-old  head  of  the  United  Evangelical  Church  in 
Ecuador,  talks  with  the  intensity  of  a  person  who  is  participating  in 
an  exciting  adventure.    Free-lancer  Gordon  L.  Burgett  went  to 
Ecuador  for  the  story 


f  Q     A  Thanksgiving  Sampler.    How  can  a  congregation  express 

thankfulness  in  a  very  concrete  way?    A  Gettysburg,  Ohio,  church 
tells  its  story,  with  appropriate   (tongue-in-cheek)   reminders  of  the 
history  of  the  Thanksgiving  event  from  Richard  N.  Miller 


Outlook  previews  the  National  Council  of  Churches  Dallas  assembly 
that  begins  next  month,  notes  National  Bible  Week,  reports  on  the 
formation  of  an  ecumenical  peace  group,  and  reviews  Church  of  the 
Brethren  response  to  flood  clean-up  in  Pennsylvania  (beginning  on  2).  .  . 
Church  of  India  bishop  Eric  S.  Nasir,  who  was  one  of  three  fraternal 
delegates  to  Annual  Conference  in  June,  reflects  on  "Discovering  the 
Brethren"  (9).  .  .  .    Cultural  Information  Service  calls  the  film  Patton 
a  "Reflection  of  Civil  Religion"  (20).  .  .  .   Turning  Points  lists  BVSers, 
anniversaries,  pastoral  changes,  and  deaths  (22).  .  .  .    A  Thanksgiving 
editorial  comments  on  a  way  "To  Regain  a  Sense  of  Ourselves"  (24) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Richard   N.  Miller 
Kenneth   I.  Morse 

ASSISTANT  EDITOR 

Linda   K.   Beher 

VOL.   121,  NO.   20       NOVEMBER   15,   1972 


CREDITS:  Cover.  12.  14  (bottom)  Gordon 
L,  Burgett;  1  Don  Honick;  2  National 
Bible  Week:  3  Religious  News  Ser\ice;  4 
Henry  Rist:  6  courtesy  of  the  Boise.  Idaho. 
Statesman;  9  Edward  J.  Buzinski;  II  "Man 
With  Forsythia,"  wood  engraving  by 
Leonard  Baskin.  reproduced  by  permission: 
14    (top)   Ronald  E.   Keener 


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gious News  Senice  and  Ecumenical  Press 
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i 


THANK  YOU 

This  note  is  written  to  say  thank  you  for 
the  comments  of  L.  Byron  Miller  in  the 
August  issue  of  Messenger,  concerning 
"New  Songs  for  New  Times"  (April  1). 

The  Miller  letter  expresses  my  e.xact  feel- 
ings. 

Thelma  L.    Rowland 
Greencastle.  Pa. 

GO  TO  THE   ROOTS 

We  were  given  a  gift  subscription  to  your 
magazine  several  months  ago.  Lately  Tve 
read  with  a  continuing  interest  the  letters 
to  the  editors  concerning  the  Brethren  cor- 
porate holdings  in  the  war  producing  in- 
dustries. Some  folks  seemed  shocked  that 
the  body  politic  of  the  church  owned  stock  ; 
in  the  producers  of  napalm,  builders  of  ' 
fighter  planes,  and  other  war  related  firms. 
Other  letters  expressed  a  degree  of  pride  in 
their  church  membership  when  the  cor- 
porate executives  decided  to  seU  the  war 
holdings  and  purchase  stocks  in  medicine 
and  food  industries.  I  cannot  recall  any 
letters  expressing  a  reluctance  to  sell.  I 
do  remember,  however,  an  editorial  that 
was  rather  shy  in  its  attempt  to  defend  the 
church's  past  in  this  situation. 

TTie  reasons  these  letters  were  written 
seemed  to  center  upon  what  the  authors 
felt  was  their  understanding  of  Brethren 
philosophy.  And.  how  the  purity  of  that 
philosophy  was  being  affected  as  long  as  . 
the  corporation  held  warring  stocks. 

We  live  in  a  society  whose  economic 
policies  (which  is  to  say  all  policies)  are 
dictated  by  a  corrupt  system  of  capital  and 
profit.  Any  consumer  participation  in  the 
economies  of  this  state  destroys  all  sem- 
blance of  philosophical  purity.  How  many 
of  the  letter  writers  own  a  car  built  by 
General  Motors,  or  the  Ford  Company,  or 
the  Chrysler  Corporation?  or  American  Mo- 
tors? How  many  appliances  carrj'  the  name 
General  Electric.  Philco.  or  Frigidaire? 
How  many  homes  use  the  chemistry  of 
Dupont.  Union  Carbide.  3M.  Monsanto, 
Dow  Chemical?  How  many  people  can 
live  a  day  without  touching  an  111  malig- 
nancy? How  many,  after  all.  paid  their 
federal  income  tax  which  provides  the  gov- 
ernment with  the  capital  to  enter  and 
maintain  war? 

If.  indeed,  the  corporate  body  of  the 
church  wishes  to  take  a  stand,  go  to  the 
roots.  Bandaids  can't  hide  cancer  gulch. 
If  the  church  wants  to  speak  out.  scream 
about  the  5S<~^  rise  in  corporation  profits 
Ford  reported  recently.  Where  else  is  can- 
cer gulch  if  not  the  gap  between  the  S90 
billion  total  US  corporate  profits  and  the  _ 
millions  of  women   and   men  that   are   un-  j 


m 


Q)m 


employed.      oppressed,      imprisoned,      and 
hungry? 

Wait!  There's  more.  What  else  is  our 
system  of  capitalism  at  bottom  but  a  malig- 
nancy grown  out  of  profits  sucked  from 
the  laborer?  If,  indeed,  the  church  wishes 
to  speak,  talk  of  a  democratic  socialism 
in  which  corporations  are  owned  by  the 
public  rather  than  by  a  few  major  stock- 
holders. Pulpits  need  the  works  of  Marx 
and  Lenin  as  much  as  the  teachings  of 
Jesus. 

Capitalism  depends  on  new  and  renewed 
markets  to  expand,  just  as  cancer  needs 
new  cell  life  for  its  continual  destructive 
growth.  Capitalism,  like  cancer,  if  allowed 
to  expand  and  grow  means  death.  The 
newest  mutations  in  the  gulch  is  the  Nixon 
administration's  spread  of  the  malignancy 
to  Russia  and  China.  The  most  powerful 
socialist  countries  in  the  world  chose  to 
let  the  US  play  a  little  longer  at  squashing 
a  socialist  liberation  movement  in  Indo- 
china. In  return  this  country  will  leave 
Russia  and  China  alone  to  feed  their  own 
cancers. 

So  sell  your  stocks  to  buy  other  stocks 
to  keep  your  worthwhile  programs  funded. 
But  know  that  your  corporate  holding  are 
no  cleaner  than  before.  The  dividends  you 
receive  have  been  paid  for  by  the  blood 
and  sweat  of  underpaid  labor,  planned  ob- 
solescence, production  speed  up,  and  the 
highest  price   at  the  lowest  quality. 

Steve  Hersch 
DuVall,  Wash. 

NEITHER   HARSH   NOR   COMPROMISING 

The  editorial  "Is  Open-Mindedness  Out 
of  Date?"  (Sept.  15)  raises  questions  that 
deserve  our  serious  attention. 

I  believe  it  is  possible  for  a  group  to 
hold  to  strict  standards  for  themselves  and 
yet  have  a  good  relationship  with  others 
who  do  not  share  those  values. 

We  live  in  a  society  which  indulges  in 
many  things  that  can  rightly  be  called  in 
question.  One  need  not  be  harsh  in  judg- 
ment —  at  least,  not  always.  Jesus  him- 
self spoke  harshly  to  those  who  were  com- 
pletely satisfied  with  their  lives  and  un- 
aware that  they  needed  God's  help.  But 
he  was  very  gentle  with  the  woman  caught 
in  adultery.  However,  we  need  to  note 
that,  even  in  this  case,  he  said,  "Sin  no 
more." 

Non-Christians  have  convinced  some 
who  should  know  better  that  restrictions 
such  as  the  ten  commandments  are  hin- 
drances to  a  full  life.  On  the  contrary,  they 
are  signposts  to  the  only  satisfying  way 
of  life.  We  sometimes  chafe  at  the  necessity 
Continued  on  22 


New  approaches  in  the  communica- 
tions program  of  the  Church  of  the 
Brethren  General  Board  for  1973  will 
have  a  direct  effect  upon  Messenger 
and  its  readers.  Frequency,  number  of 
pages,  subscription  rates,  staff,  and  sub- 
sidy all  will  undergo  change. 

To  begin,  production  subsidies  from 
the  General  Board  available  to  Mes- 
senger in  the  past  ($35,000  this  year, 
$57,000  last  year)  are  being  diverted 
elsewhere  in  communications.  Also, 
because  of  General  Board  staff  reduc- 
tions in  June,  which  meant  the  loss  of 
two  associate  editors,  the  director  of 
news  and  the  director  of  graphic  de- 
sign, the  staff  time  available  for  pro- 
ducing the  publication  is  substantially 
reduced. 


nounced.  The  increase  in  rates,  under 
study  for  more  than  a  year,  is  to  be 
effective  March   1. 

Elsewhere  in  the  communications 
regrouping.  Agenda,  an  information/ 
resource  mailing  to  pastors,  will  be  con- 
tinued and  expanded  to  include  key 
committee  chairmen  in  the  local 
church.  Richard  N.  Miller  will  devote 
full  time  to  Agenda. 

In  electronic  media,  John  G.  Fike 
will  be  engaged  full  time  in  Media- 
scope  productions  and  in  educational 
thrusts  utilizing  film,  tape,  television, 
and  exhibits. 

Kenneth  Morse  will  give  an  addi- 
tional half  time  to  the  production  of 
books,  bulletins,  and  other  special  print 
materials. 


H.  Rover,  L.  Beher,  K.  Morse,  R.  Miller.  J.  Fike,  C.  Weaver 


These  are  prime  factors  in  the  de- 
cision by  the  General  Services  Com- 
mission for  Messenger  to  be  issued 
on  a  monthly  schedule  beginning  Jan- 
uary 1,  1973.  In  effect,  the  change 
begins  with  the  next  issue  since  the 
December  Messengers  were  to  be 
combined  as  were  issues  for  the  months 
of  July  and  August  1972  and  Decem- 
ber 1971. 

On  a  monthly  basis,  Messenger 
will  be  enlarged,  carrying  from  32  to 
36  pages  plus  cover.  In  terms  of  con- 
tent and  format,  it  will  provide  news, 
features,  letters,  commentary,  and  re- 
views much  as  in  the  present  pattern. 

Staff  for  the  publication  are  Howard 
E.  Royer,  editor,  and  Linda  K.  Beher, 
assistant  editor,  both  on  a  full-time 
basis,  and  Kenneth  I.  Morse,  features 
editor,  on  a  half-time  basis.  Circula- 
tion will  be  handled  by  the  marketing 
department,  of  which  Clyde  E.  Weaver 
is  the  director. 

Subscription  rates  for  Messenger 
will  be  $5  per  individual  subscription, 
$4  per  subscription  on  a  group  plan, 
the    details    of    which    are    to    be    an- 


Though  the  communication  shifts 
entail  a  degree  of  retrenchment  for 
Messenger,  the  staff  recognizes  the 
diverse  audiences  within  the  church 
and  the  need  to  draw  on  a  variety  of 
media  for  reaching  those  audiences. 
In  this  task  Messenger's  role,  as  out- 
lined by  General  Services  executive 
Galen  B.  Ogden,  remains  pivotal: 
"...  To  promote  understanding 
among  us,  to  build  support  and  loyalty, 
to  interpret  the  direction  of  the  de- 
nomination, to  serve  as  a  forum  for 
varying  viewpoints,  to  minister  to  our 
spiritual  lives." 

Still,  for  Messenger  to  operate  with- 
out production  subsidy  is  a  formidable 
departure,  a  challenge  not  only  to  the 
staff  but  tO'  the  entire  denomination. 

In  planning  the  1973  issues,  the  edi- 
tors pledge  to  Messenger  readers  an 
all-out  effort  to  produce  a  publication 
that  is  informative,  inspirational,  open, 
vital.  In  turn,  we  invite  your  sugges- 
tions and  support  in  making  Messen- 
ger a  growing,  maturing  medium  of 
sharing  in  the  life  of  the  church. 
The  Editors 


11-15-72  messenger    1 


Dallas  assembly:  The  thrust 
is  openness,  flexibility 

The  opening  processional  for  the  ninth 
National  Council  of  Churches  General 
Assembly  in  Dallas  on  Dec.  3  is  to  take  a 
new  turn.  Instead  of  robed  dignitaries 
marching  behind  denominational  ban- 
ners down  a  center  aisle,  delegates  will 
walk  to  a  local  church  for  the  opening 
service,  with  happenings  promised  along 
the  way. 

The  reason  behind  the  change,  ex- 
plains the  Assembly  Worship  Committee, 
is  simply  this:  "Jesus'  ministry  was  in  the 
streets." 

In  an  effort  to  improve  the  communi- 
cation flow,  the  assembly  planners  are 
hopeful  of  reducing  speech  making  and 
accenting  multimedia  presentations  and 
small  group  discussions. 

Among  the  850  delegates  and  several 
hundred  consultants  involved  in  the  pro- 
ceedings will  be  a  dozen  representatives 
of  the  Church  of  the  Brethren.  In  dele- 
gate capacity  will  be  Charles  M.  Bieber, 
Brodbecks,  Pa.:  John  H.  Eberly,  West- 
minster, Md.:  Harold  B.  Statler,  York, 
Pa.;  E.  Paul  Weaver,  Nappanee,  Ind.; 
William  G.  WiUoughby,  La  Verne, 
Calif.;  and  S.  Loren  Bowman,  Earle  W. 
Fike  Jr.,  Ralph  G.  McFadden,  and  Joel 
K.  Thompson  of  the  General  Board  staff. 


Alternate  is  Dean  M.  Miller,  Annual 
Conference  moderator,  Lombard,  lU. 
Staff  consultants  will  include  Hazel  M. 
Peters,  Thomas  Wilson,  and  Howard  E. 
Royer,  also  of  the  General  Board  staff. 

The  three  themes  around  which  the 
assembly  business  is  clustered  are  evan- 
gelism and  renewal;  the  stewardship  of 
creation;  and  justice,  liberation,  and  hu- 
man fulfillment.  The  intent  of  the  delib- 
erations, states  Sterling  Cary,  assembly 
chairman  and  executive  head  of  the  New 
York  Conference  of  the  United  Church 
of  Christ,  is  to  reach  decisions  resulting 
in  actions  rather  than  statements. 

The  themes  and  issues  will  be  dealt 
with  in  part  by  denominational  and 
regional  caucuses,  Mr.  Cary  added, 
"because  the  power  to  change  is  in  the 
hands  of  local  people." 

Among  the  more  internal  items  on  the 
agenda  is  approval  by  delegates  of  a  plan 
for  restructuring  the  NCC. 

The  concerns  of  women,  youth,  racial 
minorities,  and  third  world  interests 
which  tended  to  dominate  the  last  Gen- 
eral Assembly  in  Detroit  in  1969  are 
being  integrated  in  the  planning  for 
Dallas  rather  than  being  dependent  upon 
introduction  from  the  outside. 

In  describing  the  concerted  thrust 
toward  openness  and  flexibility  in  the 
proceedings,  Mr.  Cary  declared,  "A  new 
age  and  hopefully  a  new  NCC  structure 


call  for  new  ways  of  relating  to  each  oth- 
er and  accomplishing  the  hopes  we  share 
in  common." 

The  possibility  of  new  relationships, 
new  actions  by  the  churches:  This  is  the 
dream  for  Dallas. 

Peace  unit  changes 
name,   broadens  scope 

Brethren  are  much  involved  in  Christians 
Associated  for  Relations  with  Eastern 
Europe  (CAREE),  a  new  ecumenical 
association  growing  out  of  a  former  or- 
ganization but  with  broadened  scope  and 
a  new  address. 

Formerly  called  the  US  Association 
for  the  Christian  Peace  Conference, 
started  in  1965,  the  new  group  will  con- 
tinue to  maintain  ties  with  the  often 
controversial  Prague-based  Christian 
Peace  Conference  (CPC). 

But  it  will  also  seek  other  channels  for 
relations  between  Christians  of  the 
United  States  and  Communist  countries 
of  Eastern  Europe. 

The  revamped  US  organization  has 
about  120  individual  members,  mostly 
seminary  professors  and  middle-echelon 
Protestant  church  executives.  It  does  not 
have  the  official  backing  of  any  church, 
although  the  Church  of  the  Brethren  has 
had  a  major  investment  during  the  past 


The  Bible  is  a  Book  for  now,  not  just  forever 


The  above  reminder  is  among  appeals  to 
be  broadcast  in  conjunction  with  Nation- 
al Bible  Week,  Nov.  19-26. 

At  the  same  time,  appearing  in  mass 
media  magazines  is  an  advertisement 
bearing  the  illustration  at  the  right, 
accompanied  by  the  following  text: 

"We  know  a  book  that  can  guide  you 
through  the  drug  problem.  It's  also  got 
a  lot  to  say  about  race.  And  the  genera- 
tion gap.  Riches.  Poverty.  Violence. 
And  justice.  Not  to  mention  war  and 
peace. 

"We'd  like  to  send  you  a  copy  for  a 
dollar.  And  not  a  paperback  copy.  But 
one  you'll  keep.  The  name  of  the  book 


is  the  Bible." 

Sponsored  by  the  Interfaith  Laymen's 
National  Bible  Committee,  the  offer  on 
Bibles  last  year  brought  requests  for 
25,000  copies. 

In  calling  for  the  week's  observance 
President  Nixon  urged  Americans  to 
make  the  teachings  of  the  scriptures  "the 
touchstone  of  their  lives."  He  further 
encouraged  young  people  "to  grow  in  af>- 
preciation  of  the  Word  of  God"  so  they 
can  be  better  equipped  "to  do  His  work 
on  earth  for  the  good  of  all  mankind." 

The  Bible  Week  campaign  is  nonsec- 
tarian  and  involves  leaders  of  business 
and  industry. 


2     MESSENGER    1115-72 


seven  years,  with  staff  time  and  leader- 
ship and  a  budget  item  of  $1,000-2,000 
annually. 

H.  Lamar  Gibble,  peace  and  interna- 
tional affairs  consultant  with  the  General 
Board's  World  Ministries  Commission 
staff,  is  the  new  secretary-treasurer  of 
CAREE,  succeeding  former  Brethren 
minister,  Kurtis  F.  Naylor,  an  interna- 
tional affairs  officer  for  the  National 
Council  of  Churches  and  former  execu- 
tive secretary  of  the  US  Association  for 
the  CPC. 

Mr.  Gibble  reports  that  the  new  ad- 
dress of  CAREE's  secretariat  is  1451 
Dundee  Ave.,  Elgin,  111.  60120,  the  ad- 
dress of  the  Church  of  the  Brethren  inter- 
national headquarters. 

Dr.  Paul  Peachy,  a  Mennonite  soci- 
ologist from  Washington,  D.C.,  is  chair- 
man of  the  organization. 

Mr.  Gibble  indicated  that  in  the 
changes  taking  place,  that  the  group  is 
not  withdrawing  from  CPC  and  still 
considers  itself  the  channel  "through 
which  the  churches  in  the  US  continue 
to  participate  in  the  life  of  the  confer- 
ence. 

Though  our  work  remains  modest  in 
scope,"  he  said,  "we  remain  prepared  to 
designate  participants,  to  assist  in  the 
development  of  CPC  agenda,  and  to  con- 
tribute financially  to  its  program." 

However,  in  an  official  announcement 
from  CAREE,  two  paragraphs  point  out 
that  the  new  efforts  will  not  be  confined 
to  the  CPC.  "If  in  specific  instances  we 
must  withhold  our  support  of  particular 
(CPC)  actions  .  .  .  such  dissent  in  its  own 
way  witnesses  to  the  calling  of  reconcilia- 
tion which  we  share  as  Christians." 

In  1971,  the  US  group  boycotted  the 
CPC  Assembly  in  Prague  and,  in  effect, 
several  formal  CPC  ties  for  a  time.  It 
was  displeased  with  the  manner  in  which 
the  meeting  was  planned,  and  with  the 
CPC's  treatment  of  the  late  Dr.  Josef 
Hromadka,  founder  of  the  organization 
who  was  forced  out  when  he  protested 
the  Soviet  invasion  of  his  country  in 
1968. 

Russian  Orthodox  Metropolitan 
Nicodim  of  Leningrad  and  Novgorod, 
who  led  the  opposition  to  Dr.  Hromadka, 
is  the  present  head  of  CPC.  He  con- 
tinues in  that  role  despite  his  recent  resig- 
nation for  health  reasons  as  director  of 
foreign  affairs  for  his  church. 


Metropolitan  Nicodim  visited  the  US 
in  November  1967  as  part  of  the  Church 
of  the  Brethren-Russian  Orthodox 
exchange,  no  small  part  of  which  was  an 
outgrowth  of  Brethren/ Christian  Peace 
Conference  relations. 

At  the  death  of  W.  Harold  Row  in 
1971  the  Christian  Century  pointed  to 
the  role  the  former  Brethren  Service  ex- 
ecutive had  both  formally  and  informally 
in  extending  Christian  efforts  for  peace 
across  the  Iron  Curtain.    "For  a  long 
time  he  bore  the  heaviest  burdens  of  US 
representation  in  the  Christian  Peace 
Conference  and  with  ecumenical  ex- 
changes with  the  Russian  Orthodox 
Church,"  the  Century  stated. 

Mr.  Gibble  stressed  the  importance  of 
an  ongoing  organization  like  CAREE  in 
order  to  facilitate  relations  between  the 
"significant  numbers  of  Christians  in 
East  Europe  and  the  US." 

He  pointed  to  the  official  statement  of 
the  new  ecumenical  association,  indicat- 
ing that  CAREE  has  "a  broader  mandate 
on  behalf  of  the  churches  in  this  country 
to  study  the  issues  pertaining  to  relations 
among  the  churches  in  differing  social 
systems,  to  provide  information,  to  pro- 
mote contacts,  and  to  propose  common 
action  in  the  whole  of  the  church  of  Jesus 
Christ,  East  and  West." 

Brethren  responses  to 
hurricane  lauded 

The  response  of  the  Brethren  to  Hurri- 
cane Agnes  was  hardly  singular.  The 
tropical  storm  that  swept  through  five 
states  in  June  demanded  multiple  re- 
sponses.  The  variety  of  Brethren  gifts 
and  the  variety  of  service  can  be  seen  in 
this  roundup  of  commendations: 

1/^  H.  McKinley  Coffman,  director  of 
disaster  services  for  the  Church  of  the 
Brethren,  noted  in  mid-August  the  "tre- 
mendous response"  to  clean-up  opera- 
tions in  the  Wilkes-Barre  area  of  Penn- 
sylvania where  major  denominational 
efforts  are  being  directed. 

The  response,  he  went  on  to  say, 
shows  "that  Brethren  are  still  mobile  and 
able  to  respond." 

More  than  1,675  persons  contributed 
3,372  workdays  through  Aug.  17  in  the 
Wilkes-Barre  area  alone  under  the 
supervision  of  the  Brethren  program. 


MEETS  POVVs:  Yale  University  chap- 
lain William  Sloan  Coffin  greets  captured 
American  pilots  in  Hanoi.  Coffin  made  an 
appearance     at    the     1972     Conference 


As  one  might  expect,  more  than  half 
came  from  congregations  in  Pennsyl- 
vania, but  300  came  from  neighboring 
states  and  as  far  away  as  Indiana.   Some 
430  persons  from  ten  other  denomina- 
tions, including  some  Mennonites  when 
their  program  closed  out  a  week  earlier, 
worked  under  Brethren  direction  there. 

By  mid-September,  the  number  of  vol- 
unteers was  nearing  2,000.   Persons  are 
still  needed  there.    Phone  co-directors 
George  and  Romelle  Million  at  717-288- 
8304  for  the  latest  information  on  skills 
and  services  needed.    Work  will  continue 
there  through  January. 

I/*  The  Coventry  congregation  was 
lauded  by  neighboring  pastor  Fred 
Swartz  of  Harrisburg.   Writing  in  The 
Growing  Edge,  he  observed  that  they 
"almost  single-handedly  managed  relief 
efforts  in  the  Pottstown,  Pa.,  area." 

In  addition  to  lifting  offerings  totaling 
more  than  $2,500,  the  women  of 
Coventry  prepared  4,323  sandwiches  for 
the  evacuation  centers  in  Pottstown  and 
added  to  that  donations  of  40  dozen  eggs, 
1 10  pints  of  milk,  60  dozen  rolls,  9 
roast  turkeys,  and  33  pounds  of  ham. 

Moreover,  15  church  families  housed 
flood  victims  and  some  30  families  vol- 
unteered to  wash  dishes  and  clothing  for 
a  two-week  period. 

The  Coventry  congregation  was  with- 


11-15-72    MESSENGER     3 


out  a  pastor  at  the  time.   Mr.  Swartz 
reflected  that  when  their  new  pastor 
arrived  in  September  he  would  find  per- 
sons who  are  "alert  to  need  and  re- 
sponsibiUty." 

ii^  Pennsylvania  was  not  the  only  state 
where  service  was  happening  for  the 
Brethren.  In  Mid-July,  a  letter  came  to 
Joel  Thompson,  executive  of  the  World 
Ministries  Commission,  commending  the 
work  of  H.  McKinley  Coffman  in  the 
state  of  Maryland. 

Although  Mac  was  officially  the  liaison 
officer  for  coordinating  the  Church  of  the 
Brethren  and  Mennonite  Disaster  Service 
efforts  in  Maryland,  he  became  involved 
in  what  was  called  "a  unique  situation  in 
the  history  of  the  Office  of  Emergency 
Preparedness  management  of  the  Federal 
Disaster  Assistance  Program"  by 
regional  director  Frances  X.  Carney. 
Mac  was  assigned  as  the  deputy  to  the 
federal  individual  assistance  officer. 

Mr.  Carney  said  that  "the  difficulties 
inherent  in  this  position  are  significant 
for  a  federal  official,  but  even  more  so 
for  a  'volunteer.'   The  job  required 
directing  and  coordinating  the  efforts  of 
federal  and  state  agencies  in  a  positive 
yet  tactful  manner." 

Referring  to  the  work  of  Mr.  Coffman, 
the  regional  director  went  on  to  say, 
"His  untiring  volunteer  efforts  in  assisting 
in  the  management  of  the  Maryland 
disaster  relief  effort  have  been  an  un- 
paralleled bonus  to  the  federal  govern- 
ment and  to  the  President's  Office  of 
Emergency  Preparedness." 

l^  Back  in  Pennsylvania,  John  R. 
Nantz  coordinated  volunteer  efforts  for 
the  Brethren  in  Harrisburg.   Even  in  the 
relatively  early  days  of  clean-up  he 
noted  that  volunteers  were  on  hand  from 
as  far  away  as  Johnstown,  and  Dayton, 
Ohio. 

j>  In  Ephrata,  a  used  furniture  bank 
operated  by  the  Brethren  there  proved  to 
be  "exceptionally  beneficial  to  the  vic- 
tims of  the  flood,"  according  to  one 
news  report.   A  shed  on  the  farm  of 
Reuben  Weaver  was  fully  restocked 
twice.   In  the  process,  at  least  60  mat- 
tresses were  donated  and  distributed. 

u^  In  other  locations,  Harold  Z.  Bom- 
berger,  district  executive  secretary  of  the 
Atlantic  Northeast  District,  noted  that 
some  churches  held  very  brief  Sunday 
morning  worship  services.    Members 


came  in  work  clothes.   After  a  prayer,  a 
hymn,  and  a  commissioning  service,  the 
"true  service"  began  as  members  picked 
up  buckets,  brushes,  shovels,  rags,  and 
pumps  and  went  out  to  help  their  neigh- 
bors along  what  were  for  Mr.  Bomberger 
"the  watery  Jericho  roads." 

"Almost  every  Brethren  in  the  Atlantic 
Northeast  District  was  involved  in  one 
way  or  another  or  is  related  to  or  knows 
someone  intimately  who  experienced 
serious  loss,"  said  Mr.  Bomberger. 

But  they  responded,  nevertheless,  in 


Brethren  in  the  Sunday  Independent,  an 
area  weekly,  Mr.  Mante  reported  that  as 
he  talked  with  the  Brethren  coming  to 
help  clean  up,  he  concluded  "in  part 
that  it  must  be  their  tradition  of  "foot- 
washing"  at  the  communion  service. " 

In  an  Aug.  20  article  he  retells  the 
account  in  the  Gospel  of  John  and  ex- 
plains the  practice  as  the  Brethren  at- 
tempt "to  fulfill  the  role  of  being  a 
servant." 

The  passage  began  to  live  for  him  as 
he  tried  to  "feel"  the  why  of  their  dedica- 


Wilkes-Barre,  Forty  Fort,  &  Kingston,  1972 

First,  the  waters  of  the  Susquehanna 
Then,  a  flood  of  love. 

The  sand  houses,  of  course,   were  washed  away 
scooped  out  by  bulldozers 
or  gently  swept  away  by  hose  and  broom. 

But  the  rock  houses  —  ah,  yes.  the  rock  houses'. 
All  they  really  needed,  bless  them, 
was  a  back  bent  to  help 

an  ear  bent  to  listen 
and  a  word  of  encouragement 
Not  only  to  stand  — 

but  sometimes  stronger  than  ever, 
lending  strength  to  the  helper! 

Praise  God  from  whom  all  blessings  flow! 

—  Mary  Sue  Rosenberger 


what  Mr.  Bomberger  calls  "an  incred- 
ible, a  fantastic  outpouring  of  love, 
concern,  money,  and  labor." 

There's  something  of  Brethren  identity 
in  all  this,  something  of  who  the  Brethren 
are  and  hope  to  be  when  a  neighbor  is 
in  need. 

Foot-washing  ordinance 
lives  in  Wilkes-Barre 

What  the  Brethren  are  doing  in  the 
Wilkes-Barre  area  has  something  to  do 
with  foot-washing  is  the  claim  of  the 
Rev.  Harold  F.  Mante,  pastor  of  the 
Forty-Fort  Presbyterian  Church. 
Writing  about  the  Church  of  the 


tion.  he  said,  referring  to  the  Brethren  he 
met  since  the  flood. 

He  goes  on  to  suggest  that  it  might  well 
make  a  difference  "to  have  been  taught 
from  your  youth  to  bow  down  and  do  the 
humble  task  of  a  ser\'ant." 

It  might  be  the  "only  way  we  might 
be  (motivated)  to  clean  the  mud  out  of 
the  home  of  someone"  in  some  other 
state,  he  writes. 

The  foot-washing  requirement,  he 
mused,  might  make  persons  "willing  to 
ride  miles  and  miles  to  clean  out  the  mud 
of  someone's  cellar." 

The  Brethren  and  even  some  of  their 
ordinances  are  known  in  Wilkes-Barre 
today.  Neither  had  been  known  by  many 
there  before  the  flood. 


4      MESSENGER     11-15-72 


[LQDlldlcSD^DDDDO 


Thanks  for  a  "one  in  a 
million"  brother/sister 

A  Presbyterian  minister  in  Forty-Fort, 
Pa.,  playing  on  the  name  of  George  and 
Romelle  Million,  calls  them  "one  in  a 
million." 

"We  have  all  made  new  friends 
through  the  flood  experiences,"  writes 
Pastor  Harold  F.  Mante  in  an  area  week- 
ly, the  Sunday  Independent,  and  George 
and  Romelle  are  among  them. 

The  Millions  serve  as  co-directors  of 
Brethren  restoration  work  in  the  area, 
working  out  of  a  project  house  located 
at  18  Wesley  St.  in  Forty-Fort.  (Phone 
717-288-8304  for  the  latest  information 
on  skills  and  services  needed  there.) 

Instead  of  being  "one  in  a  million," 
however,  Mr.  Mante  goes  on  to  write  the 
Millions  are,  "  'one'  in  200,000  members 
of  the  Church  of  the  Brethren  found  in 
36  of  the  states." 

Judging,  however,  from  letters  re- 
ceived, a  servant  is  "one  in  a  million" 
regardless  of  last  name  or  size  of  denom- 
ination represented.  Two  cases  in  point: 

A  woman  in  Kingston,  in  the  Wilkes- 
Barre,  Pa.,  area,  writes  how  "discouraged 
and  disheartened"  she  was  but  that  "his 
help  was  forthcoming"  when  21  young 
people  came  to  her  "devastated  castle." 

"The  tasks  assigned  to  them  were 
arduous  and  most  unpleasant,"  she  said. 
"They  cleaned  my  cellar  which  was 
covered  with  mud  and  they  came  up 
covered  with  slippery,  shiny  mud,  look- 
ing like  creatures  from  outer  space." 

"I'll  tell  you,"  she  continued,  "they  are 
the  grandest  group  of  folks  I've  ever 
met.   At  all  times  they  were  courteous, 
jovial,  and  most  willing  to  help  in  what- 
ever area  they  were  needed." 

The  writer  is  a  64-year-old  diabetic 
who  lives  alone.  She  called  those  who 
came  "a  gift  from  above"  and  sent  a 
small  donation  in  gratitude  for  what  these 
unnamed  "one  in  a  million"  did. 

Another  woman  from  Forty-Fort 
wrote  a  thank  you  for  the  men  who  came 
to  her  home  to  help  with  the  cleaning. 

"The  physical  help  was  needed,  but 
you  will  never  realize,"  she  said,  "what  a 
morale  boost  it  is  to  have  total  strangers 
travel  miles  to  give  a  hand." 

Servants  are  "one  in  a  million"  and 
perhaps  so  are  these  statements  of  thanks. 


PEOPLE    YOU  KNOW 


Musician  and  writer  Martha   Bowman   died 


in  August  1972  at  La  Verne,  Calif.   Author  of  Brethren 
Press  book  Ebony  Madonna,    she  was  associated  with  1±ie  Church 
of  the  Brethren  in  many  capacities. 

In  Puerto  Rico  on  special  assignment  with  the  Mennon- 
ite  Central  Committee  are  Oswald  and  Elaine  Goering.      He 
is  chairman  of  Illinois-Wisconsin  district  board  and  on 
sabbatical  leave  from  his  teaching  post  at  Northern  Illi- 
nois University. 

Carl   Hilbert ,  for  more  than  fifty  years  a  minister  in 
the  Church  of  the  Brethren,  was  honored  guest  at  Nov.  5 
services  at  the  White  Branch  church,  South/Central  Indiana. 


AFTER   TWENTY-SEVEN   YEARS 


Since  1945  no  person  has 


been  licensed  to  the  ministry  by  the  Frederick,  Md. ,  Church 
of  the  Brethren  in  the  Mid-Atlantic  District.   So  John 
Harpold ,   pastor  of  the  Thurmont  congregation,  participated 
in  a  significant  happening  when  he  was  licensed  this  fall. 
At  the  ceremony  John's  father,  a  Methodist  minister,  had 
the   sermon,  and  Roberta  Nelson,  of  the  district's  ministry 
commission,  conducted  the  service,  assisted  by  pastor 
Merlin  Garber. 

ON  THE  ROAD   ...  Two  Akron,  Ohio,  pastors  are  hosting 
a  ten-day  tour  of  Geneva  and   the  Holy  Land ,   departing  Feb. 
19,  1973.   The  Byron  Millers  and  the  Raymon  Ellers  invite 
the  1:ravel-minded  to  join  them.   Write  L.  Byron  Miller, 
563  Darrow  Rd. ,  Akron,  Ohio  44305,  for  details. 


POTPOURRI 


Lancaster,  Pa.,  Council  of  Churches 


wound  up  a  six-week  leadership  education  school    this 
month.   Lancaster  Church  of  the  Brethren  provided  one  of 
two  campuses,  and  Pennsylvania  Brethren  participated  widely 
as  leaders. 

Sisters  in  the  Church  of  the  Brethren  Women ' s  Caucus 
are  enlisting  women  from  the  twenty-four  districts  to  work 
at  obtaining  equality  for  all  persons  in  Christ's  church, 
as  well  as  to  focus  on  issues  specifically  related  to 
women.   Interested  in  participating?  Write  Women's  Caucus, 
219  Fifth  St.,  N.E.,  Washington,  D.C.  20002. 

Southern  Ohio  District  Conference  named  its  first 
woman  moderator-elect  at  its  September  gathering.  Joy 
Dull ,  Brookville,  will  assume  the  moderatorship  next  year. 

West  Milton,  Ohio,  youth  spent  an  October  weekend 
work-camping   at  Flat  Creek,  Ky.   The  twenty- two  young 
folk  worked  on  several  projects  in  the  community. 

The  Anderson,  Ind. ,  congregation  is  worshiping  in  a 
school  building  after  a  fire   destroyed  the  church  sanctu- 
ary and  damaged  the  educational  wing  in  September.   Plans 
are  already  under  way  for  rebuilding  or  relocating. 

In  Illinois  the  York  Center  congregation   has  voted 
to  "instruct  the  church  treasurer  not  to  pay  the   federal 
excise  tax  on  the  church  telephone  as  an  act  of  conscience 
against  the  Indo-China  War,  and  that  the  Internal  Revenue 
Service  be  informed  of  the   decision."   Pastor  Dean  Miller 
noted,  "We  felt  we've  tried  all  [other]    channels  open  to  us. 


11-15-72  MESSENGER  5 


Cairo  Encounter 
for  an  Idahoan 


or  Why  They  Put  the  Preacher  in  Prison  in  Egypt 


It  was  in  Cairo,  Egypt,  last  July  18,  the 
day  that  Egypt's  President  Sadat  an- 
nounced the  expulsion  of  all  Russian 
troops  from  that  country. 

I  was  one  of  three  tour  hosts  in  a 
group  of  49  people  traveling  in  Bible 
lands.    Coming  from  Rome  and  Athens, 
we  managed  two  days  in  Cairo  before 
visiting  Israel. 

An  obvious  warlike  atmosphere  pre- 
vails in  the  land  of  the  Pharaohs.    As  our 
plane  taxied  to  the  terminal,  it  was  met 
by  an  armored  truck,  complete  with 
manned  mounted  machine  gun  and 
eight  soldiers  with  automatic  rifles.    The 
sandbagged  terminal  itself,  with  the 
spotter's  machine  gun  nests,  made  one  a 
bit  uneasy  about  reaching  into  one's 
pocket  too  rapidly. 

It  had  seemed  wise  to  me  before  leav- 
ing the  USA  to  arm  myself  with  Gospel 
literature  printed  in  Arabic  for  Egypt, 
and  some  printed  in  Hebrew  for  Israel. 

Not  wanting  to  ofEend  anyone,  I  very 
secretively  proceeded  to  leave  this  Chris- 
tian literature  in  prominent  places  about 
the  city.   The  Egyptian  Museum  received 
a  couple;  the  Sphinx  gained  one;  Repub- 
lic Square,  the  Citadel,  some  oriental 
bazaar  shops,  the  Pyramid  of  Cheops, 
and  other  places  were  left  with  a  Chris- 
tian message  for  whoever  discovered  the 
Good  News.    I  felt  good  about  this 
clandestine  witnessing  until  that  evening 
when  it  was  pointed  out  to  me  by  a 
young  Egyptian  Christian  with  whom  a 
couple  in  our  group  were  visiting,  that 
the  brochures  I  was  distributing  were 
the  ones  in  Hebrew. 

It  does  seem  as  though  I  would  know 
the  difference  between  Arabic  and  He- 
brew, but  alas,  I  did  not.    Feeling  some- 
what disenchanted  about  providing 
Christian  reading  printed  in  hated 
Hebrew  lying  about  the  city,  I  panicked 
to  think  that  I  was  stuck  with  all  the 
undistributed  Arabic  material  still  in  my 
bag.    And  it  was  heavy. 

It  was  midnight  and  our  departure  was 
for  8  a.m.  that  morning.   Now,  in 

6     MESSENGER     11-15-72 


Cairo,  as  in  many  warm  climate  cites,  the 
traffic  maintains  its  bumper-to-bumper, 
horn-honking,  madcap  frolic  until  all 
hours  of  the  morning.  Just  envision  rush 
hour  traffic  in  any  American  city. 

I  took  my  Arabic  brochures  in  hand 
and  approached  a  policeman  directing 
traffic  at  a  main  Nile  river  bridge  inter- 
section near  our  hotel. 

In  my  best  Arabic  fl  had  learned  five 
words)  I  asked  his  permission  to  distrib- 
ute the  literature  to  cars  as  they  stopped 
at  the  signal.   He  said  okay,  I  think  (he 
knew  three  words  in  English).    Thank 
goodness  for  sign  language. 

The  people  in  the  cars  eagerly 
gobbled  up  the  material  in  five  minutes 
and  I  was  down  to  the  last  10  or  12 
pieces.    I  handed  one  to  a  cab  driver, 
who  looked  at  it,  stopped  his  car  on  the 
"go"  light,  jumped  out  of  the  cab,  and 
proceeded   in  Arabic  to  "button  hole" 
me  with  the-finger-in-the-chest  ap- 
proach.  He  was  mad,  to  say  the  least. 

The  policeman  rushed  over,  car  doors 
flew  open  in  all  lanes  of  the  boulevard,  a 
crowd  quickly  surrounded  us,  and  the 
battle  was  on.  The  irate  driver  and  the 


policeman  had  it  out.  Fists  were  shak- 
ing in  the  air  (most  of  them  in  my 
direction).    Everv'one  was  shouting  and 
yelling  in  their  loudest  Arabic,  and  I 
understood  nothing. 

So  I  said  nothing,  just  stood  there 
looking  stupid.    Some  of  the  crowd  were 
obviously  on  my  side  and  were  arguing 
in  my  behalf.    People  were  thumbing 
through  the  literature  like  it  was  the 
most  important  material  in  the  world.    It 
made  a  big  hit,  but  I  was  in  trouble. 

A  police  lieutenant  and  his  five  at- 
tendants somehow  managed  to  drive 
through  the  tangled  mass  of  cars,  and 
soon  I  was  in  the  nearest  police  station, 
accompanied  by  the  cab  driver. 

For  two  hours  I  was  interrogated  by  a 
crew  of  15  Muslim  policemen.  "Are  you 
really  an  American?"  Yes,  I  really  am. 

"Do  you  know  that  it  is  illegal  to  pass 
out  literature  without  a  permit  signed  by 


by  Glenn  Stanford 


X^>.y,. 


i 


the  Secretary  of  the  Interior?"  No,  I 
didn't. 

"Do  you  know  that  this  material 
mentions  "Israel"  "?   No,  I  didn't,  but  it 
figures. 

"Do  you  know  that  there  are  Israeli 
spies  all  over  Egypt  distributing  propa- 
ganda?" No,  I  didn't.    '"Have  you  ever 
been  to  Israel?"   No,  not  yet. 

"Why  were  you  giving  away  this 
material?"  Because  I'm  a  Christian. 
""Who  told  you  to  do  it?"    Only  God 
(Allah). 

"How  do  we  know  you  are  a  Christian 
minister,  you  don't  look  like  one?"   Oh, 
great. 

"Do  you  know  that  the  American 
embassy  in  Cairo  is  closed  and  you  can- 
not have  asylum  there?"   Oh,  fine. 

They  wanted  my  passport,  of  course.  I 
didn't  have  it  because  the  local  tour 
guide  had  taken  all  49  of  them  that  night 
so  that  he  could  get  us  through  the 
airport  red  tape  more  quickly  next 
morning.   There  were  many,  many  ques- 
tions, half  of  them  I  didn't  understand. 
The  most  frequently  used  term  was 
"Israeli  spy." 

The  district  police  captain  spoke  no 
English,  but  I  was  told  that  he  was  the 
only  Christian  policeman  in  an  entire 
precinct  of  Muslims. 

He  read  the  literature.    They  all  sat 
around  reading  the  material.   I  waited. 

A  paper  was  brought  to  me  to  sign. 
""It  is  simply  a  report  of  the  incident"  I 
was  told.   I  didn't  sign  it.   They  were  not 
happy  with  me. 

Finally,  I  was  placed  in  the  back  seat 
of  a  Russian-made  jeep  next  to  my 
armed  guard  who  carried  what  looked 
like  an  M-1  rifle  with  bayonet.    With 
three  policemen  (they  all  look  like 
soldiers  to  me)  in  the  front  seat,  we 
drove  about  two  miles  to  a  residential 
street.  It  was  4  a.m.  Through  steel  gates 
and  into  a  courtyard  I  was  walked  by 
the  four  men. 

The  thought  that  they  looked  a 
little  like  a  firing  squad  did  bother  me 
slightly. 

There  was  a  building  at  one  end  of  the 
yard  that  looked  like  a  villa  with  barred 
windows.    An  eight-foot  high  wall  en- 
closed the  yard  on  three  sides,  with  rolled 
barbed  wire  staked  to  the  top  of  the  wall. 
There  was  one  wooden  bench  next  to 
one  wall  where  I  was  directed  to  sit. 

They  grilled  me  intensively,  I  think, 


although  they  spoke  no  English.    I 
refused  a  smoke,  a  glass  of  wine.    They 
went  back  inside  the  building. 

So  there  I  sat,  with  the  guard  in  the 
chair  on  the  opposite  side  of  the  court- 
yard, rifle  in  his  lap,  sound  asleep. 

He  was  in  worse  shape  than  I  was. 

I  lay  down  on  the  bench  and  con- 
sidered sleeping,  but  alas  it  was  4:18 
a.m.  and  the  nearby  minaret  (tall  tower 
of  Muslim  mosques)  launched  forth 
with  its  first  of  5-times-a-day  recorded 
calls  to  prayer.    That  indeed  is  an  eerie 
sound  to  stay  awake  by.    The  guard 
didn't  budge.    At  least  it  was  warm 
outside. 


A, 


Lt  last,  approximately  an  eternity 
later,  three  policemen  roared  up  in  their 
jeep,  dashed  through  the  iron  gates, 
cufi"ed  the  sleeping  guard,  and  informed 
me  that  I  could  leave  with  them  if  I 
wanted  to.    I  wanted  to. 

The  English  speaker  was  polite  and 
cordial  as  we  drove  back  to  the  hotel. 
He  returned  my  remaining  brochures 
with  an  apology.    The  policemen  were 
all  smiles,  and  they  all  wanted  to  talk. 

They  wanted  to  know  all  about  Islam 
in  America.    I  didn't  know  much  (there 
aren't  many  Muslims  in  Boise).    They 
wanted  to  know  about  Christianity  in 
America.    Is  most  every  American  a 
Christian? 

They  wanted  to  know  if  I  would  turn 
my  cheek  if  they  hit  me.  I  said  I'd  try. 
They  wanted  to  know  why  we  "'are  on 
the  Jew's  side."  They  wanted  to  know 
why,  if  we  are  Christian,  we  fight  in 
Vietnam. 

They  did  their  best  to  try  to  convince 
me  that  Egyptians  do  not  want  to  fight 
Israelis.   The  half  million  Jews  in  Egypt 
are  ""legal"  and  so  are  5  million  Chris- 
tians; 20  million  Muslims  guarantee 
safety  to  Jews  and  Christians. 

They  told  me  that  the  war  there  is 
strictly  a  "family  feud"  into  which 
Egypt  has  been  drawn.   Land  is  the  key 
factor  in  Egyptian  retaliation  against  the 
Jews.    (And  it's  true  ...  as  we  were  later 
told  in  Israel.)    Jews  can  learn  to  love 
Egyptians,  but  it's  difficult  to  love  the 
Jordanians  and  Syrians,  especially, 
because  Jews  are  more  related  to  them. 
We  have  but  to  check  on  Lot,  Ishmael, 
and  Esau  and  others  in  the  Bible  to 
prove  it.    Egyptians  are  outside  the  clan. 


They  wanted  to  know  about  Christ; 
about  the  Church  of  the  Brethren;  about 
what  we  thought  of  Muhammed;  about 
how  we  say  we  love  peace  yet  are  so 
aggressive  in  Vietnam. 

These  men  asked  me  questions  I 
could  not  answer. 

They  equated  Christianity  and  Amer- 
ica.  If  one  is  an  American,  he  is  a 
Christian.  Had  to  set  them  straight  on 
that  issue  immediately.   We  talked  until 
broad  daylight. 

Through  the  haze  of  my  sleepy  mind, 
I  could  see  the  Apostle  Paul  being 
imprisoned  and  witnessing  to  the  jailer 
and  other  prisoners.   It  was  a  simple 
matter  to  identify  with  Paul. 

It  was  with  a  sense  of  pride  ( I  con- 
fess) that  I  was  able  to  tell  them  what 
Jesus  meant  to  me.  It  was  quite  apparent 
that  for  them  the  only  real  problem  with 
Christ  was  the  Christian.   They  had  not 
seen  Jesus  in  the  lives  of  the  Christians 
they  knew  and  especially  not  in  the  lives 
of  American  Christians  they  knew  about. 

The  conversation  ended.    I  felt  as 
though  these  men  were  my  friends.   Such 
eager  inquiries  concerning  the  faith  is 
something  I've  seldom  experienced.    The 
highlight  experience  of  a  17,000-mile 
journey  was  behind  me. 


No 


llot  though,  without  a  couple  post- 
scripts.   First,  while  eating  a  hurried 
breakfast  after  quickly  packing  my  bag, 
a  waiter  saw  my  remaining  brochures  on 
the  table  next  to  me.    He  asked  if  I  were 
Christian  and  rejoiced  to  say  that  he  too 
belonged  to  Jesus.   He  asked  for  the 
Arabic  literature  for  his  church,  but 
since  I  had  told  the  police  I  would  not 
distribute  them  ""ever  again  in  Egypt,"  I 
couldn't  give  them  to  him.   Being  forget- 
ful, however,  I  neglected  to  pick  up  the 
literature  when  I  left  the  table,  and  upon 
leaving  the  dining  room  I  observed  that 
the  waiter  quickly  found  them. 

Second,  unbeknown  to  me,  the  other 
tour  leaders  were  awakened  about 
4:30  a.m.,  along  with  the  tour  guide, 
airlines  representative,  and  a  panic- 
stricken  hotel  manager  who  had  en- 
visioned all  tour  groups  being  sent 
packing  back  to  the  States.  They  were  all 
questioned  about  me.    So  while  hoping 
the  incident  might  be  kept  quiet,  I  had 
a  few  questions  to  answer  that  morning 
on  the  flight  from  Cairo.    D 


11-15-72    MESSENGER     7 


ps©D@D  \r(Bp(D)\rt 


J-he  annual  meeting  of  the  Brethren 
Revival  Fellowship,  usually  held  in 
Pennsylvania  (Conemaugh,  1970;  White 
Oak,  1971 ),  was  held  this  year  Sept.  9  in 
the  beautiful  Shenandoah  Valley  of 
Virginia.    In  addition  to  words  of  wel- 
come from  Pastor  S.  Earl  Mitchell,  the 
splendid  facilities  and  the  warm  hospi- 
tality of  the  Mill  Creek  church  combined 
to  provide  a  very  satisfactory  setting  for 
the  250  persons  participating  from  67 
congregations  in  Pennsylvania,  Virginia, 
West  Virginia.  Maryland,  and  Ohio. 

At  the  morning  session  the  spotlight 
was  on  youth,  with  active  participation 
by  a  group  of  young  people  from  the 
Atlantic  Northeast  District,  including  a 
group  of  young  men  who  presented  sev- 
eral hymns  a  cappella  and  additional 
young  people  who  extemporaneously 
expressed  appreciation  for  the  goodness 
of  God.  witnessed  to  a  love  for  Jesus 
Christ  and  the  scriptures,  and  thanked 
God  for  those  teaching  them  more  about 
the  Bible. 

"Youth  are  not  the  church  of  tomor- 
row but  they  are  the  church  of  today," 
said  W.  Hartman  Rice,  Columbia  City, 
Ind.,  using  1  Tim.  4: 12  as  a  text  for  a 
sermon  on  "The  Place  of  Youth  in  the 
Church."   Many  persons  involved  in  the 
current  Jesus  movement,  he  stated,  have 
come  from  churches  which  have  ne- 
glected to  teach  the  scripture  and  the 
language  of  faith  to  their  youth.    The 
member  of  the  Brethren  Revival  Fellow- 
ship Steering  Committee  went  on  to  say 
that,  in  spite  of  risks  involved,  there 
should  be  a  wider  use  of  youth  (and 
other  laity)  in  the  life  of  the  church  in 
the  areas  of  worship,  committee  mem- 
bership, and  decision  making,  declaring, 
"The  life  of  the  church  does  not  need  to 
revolve  around  the  minister." 

The  second  message  of  the  day  shifted 


to  another  emphasis  with  Wilbur  G. 
Lehman,  Manheim,  Pa.,  speaking  on 
"The  Ministry  of  the  Holy  Spirit."   His 
question  was,  "Have  we  been  divinely 
disturbed  since  the  Holy  Spirit  came  into 
our  lives?"  This  .speaker  urged  his  hear- 
ers to  be  open  to  the  power,  presence,  and 
blessing  of  the  Holy  Spirit.    Stating  that 
"the  Holy  Spirit  came  on  Pentecost  and 
has  been  here  ever  since,"  Lehamn  said 
some  people  avoid  the  Spirit  because  of 
"fear  of  fanaticism,  a  preoccupation  with 
worldliness,  or  a  prevalence  of  sin  in 
their  lives."  He  urged  that  the  fruit  of 
the  Spirit  (Gal.  5:22,  23)  be  the  means 
of  tempering  and  balancing  the  gifts  of 
the  Spirit  (1  Cor.  12:4-11). 

Included  in  the  day's  activities  was  a 
report  by  Harold  S.  Martin,  York,  Pa., 
chairman  of  the  group,  who  alluded  to 
the  "warm  feeling  and  good  atmosphere" 
of  the  meeting.    Brother  Martin  reiterated 
that  "the  Brethren  Revival  Fellowship  is 
a  movement  within  the  Church  of  the 
Brethren  to  call  the  church  back  to 
respect  for  the  authority  of  the  scrip- 
ture."   Even  though  there  is  no  official 
way  by  which  one  becomes  a  member  of 
the  Brethren  Revival  Fellowship,  mem- 
bership is  a  spiritual  unity  among  those 
who  share  similar  concerns.    He  reported 
that  there  are  persons  in  270  congrega- 
tions of  the  Brotherhood  who  serve  as 
local  representatives  for  the  distribution 
of  the  quarterly  publication  of  the 
group,  "The  BRF  Witness." 

Chairman  Martin  also  indicated  that 
though  there  are  still  concerns  regarding 
curriculum  and  other  materials  available 
from  our  Brotherhood,  there  are  some 
signs  of  hope  and  encouragement.   These 
are  found  in  a  greater  openness  by  An- 
nual Conference  and  the  Brotherhood 
staff  to  the  concerns  which  have  been 
expressed.    He  announced  that  at  least 


BRF:  HaveWe  Been 

.  Divinely  Disturbed? 


i  ,1^. 


two  of  the  items  contained  in  a  resolu- 
tion (adopted  in  Conemaugh  in  1970) 
have  been  dealt  with  by  study  commit- 
tees of  Annual  Conference  ( FAUS  and 
noncooperation  with  the  draft). 

Numerous  questions  were  raised  dur- 
ing a  question-answer  period  to  which 
Harold  Martin,  Linford  Rotenberger,  and 
James  Myer  provided  answers.   Some 
statements  and  criticisms  of  the  denomi- 
nation and  of  Annual  Conference  were 
met  defensively  by  Chairman  Martin  who 
said  that  "though  we  do  not  always  agree 
with  many  of  the  decisions  of  Annual 
Conference,  we  feel  that  the  conduct  of 
the  business  has  always  been  done  in  a 
fair  and  impartial  manner." 

He  reminded  persons  also  that  it  is 
possible  to  find,  even  in  the  midst  of 
unsatisfactory  conditions,  "a  nucleus  of 
people  everywhere  who  are  faithful." 

There  were  requests  from  the  floor  for 
meetings  "of  this  type"  to  be  held  more 
frequently  than  once  a  year  to  provide 
for  the  needs  for  fellowship,  inspiration, 
and  sharing.   One  of  the  younger  mem- 
bers present  asked  whether  it  would  be 
possible  to  have  "a  BRF-sponsored  youth 
conference  or  retreat,"  contending  that 
the  current  youth  program  at  Annual 
Conference  does  not  meet  the  needs  of 
this  segment  of  the  church. 

Dean  M.  Miller,  moderator  of  Annual 
Conference,  was  present  for  most  of  the 
day  and  was  called  upon  to  address  the 
assembly.    He  expressed  appreciation  for 
the  opportunity  to  share  in  the  meeting 
and  brought  greetings  from  the  Annual 
Conference,  the  General  Board,  and  the 
Brotherhood  staff'.    In  his  remarks  he 
said  there  is  a  need  in  the  church  to  bring 
the  Nicodemus  story  (John  3)  and  the 
Ephesus  story  (Acts  16)  together.  "There 
is  need,"  he  said,  "for  regeneration  and 
conversion  because  Jesus  Christ  is  our 
Savior,  but  there  is  need  also  for  social, 
political,  and  economic  expressions  of 
the  faith,  because  Jesus  Christ  is  Lord." 

No  plans  were  announced  for  the  next 
meeting  of  the  Brethren  Revival  Fellow- 
ship, but  it  was  stated  that  members  of 
the  committee  will  meet  Thanksgiving 
week  with  representatives  of  several  Bible 
schools  to  discuss  matters  related  to  the 
operation  of  such  schools.   The  BRF  has 
hopes  and  some  funds  for  starting  its  own 
Bible  school  in  the  future.  —  J.  Stanley 
Earhart 


8      MESSENGER     1115-72 


Discovering  the  Brethren 


To  the  Church  of  the  Brethren  in  the 
USA: 

My  beloved  Brethren  in  Jesus  Christ, 
grace  and  peace. 

In  this  letter  I  shall  try  to  recapitulate 
my  experience  of  joy  and  fellowship 
which  was  my  privilege  from  June  24 
to  July  19,  1972.  It  was  your  kind  invi- 
tation that  brought  me  to  you,  and  I  was 
in  your  midst  as  the  representative  of  the 
Church  of  North  India.  Being  conscious 
of  my  many  limitations,  I  did  try  to 
present  CNI,  its  work,  mission,  and  pri- 
orities as  best  as  I  was  able  to.  From  the 
time  that  I  reached  Cincinnati  I  felt  ab- 
solutely relaxed  and  at  home,  and  for 
this  you  all  are  to  be  thanked. 

My  past  experience  in  visiting  various 
countries  has  been  somewhat  different! 
To  reach  a  new  place,  to  be  in  a  new 
setting  does  cause  tension  and  therefore 
the  problem  of  adjustment  stares  one  in 
the  face.  This  was  not  so  when  I  came 
to  you.  I  felt  one  with  you,  and  that 
was  mainly  due  to  the  spirit  of  brother- 
hood and  cordiality  which  in  a  natural 
way  eased  my  mind,  and  in  spite  of  the 
flight  from  New  Delhi  to  New  York  and 
to  Cincinnati,  I  was  able  to  attend  meet- 
ings after  a  night's  rest. 

It  is  strange  indeed  that  in  order  to 
know  the  Brethren  intimately  I  had  to  go 
to  the  USA.   In  India  I  had  heard  of  the 


Until  this  summer  Eric  S.  Nasir  was  a 
virtual  stranger  to  the  Church  of  the 
Brethren,  yet  he  became  at  once  a  warm 
and  spirited  brother  among  us.  Current- 
ly moderator  of  the  Church  of  North 
India  and  the  Bishop  of  Delhi,  Mr.  Nasir 
in  June  was  a  fraternal  delegate  to  An- 
nual Conference;  in  July  he  visited  Breth- 
ren families,  churches,  and  institutions  in 
several  states;  in  A  ugust  he  participated 
in  the  meeting  of  the  World  Council  of 
Churches'  Central  Committee,  of  which 
he  is  a  member,  in  the  Netherlands. 
Upon  return  home  in  September,  and  at 
the  invitation  of  Messenger,  he  shared 
these  reflections  of  his  visit  with  the 
Brethren. 


Brethren  in  a  vague  way  and  never  made 
an  attempt  to  know  them  better.  To  a 
great  extent  this  advertent  ignorance  was 
due  to  "denominational  superiority"  on 
my  part.  I  am  therefore  very  happy  that 
I  was  at  your  Conference,  in  your  homes, 
in  your  churches  for  three  and  a  half 
weeks.  For  all  this  I  am  the  gainer;  I  am 
richer  in  experience;  I  am  blessed  by  the 
fellowship. 

I  found  your  church  members  un- 
sophisticated, friendly,  dedicated,  and 
disciplined.  Thus  you  impressed  me  as 
most  businesslike,  serious  in  purpose  and 
committed  to  a  Mission.  This  was  evi- 
dent everywhere,  at  your  Conference,  in 
your  General  Offices,  in  various  homes, 
and  in  your  pastorates. 

I  cannot  easily  forget  the  uplifting 
worship  meetings  and  Bible  study  ses- 
sions at  Cincinnati:  the  singing  was 
superb  and  most  inspiring.  Naturally  I 
could  not  take  any  intelligent  interest  in 
business  sessions  as  most  of  the  items 
dealt  with  were  domestic.  In  spite  of  the 
large  number  of  people  that  came  to  the 
Conference  there  was  never  any  con- 
fusion or  noise;  everyone  moved  about 
in  a  quiet,  natural,  and  relaxed  way. 
There  was  a  definite  atmosphere 
pervading  the  conference:  The  presence 
of  the  Spirit  was  evident. 

Within  your  denomination  I  found  a 
rational  laxity.  Some  churches  even  had 
liturgical  colours  (green  stoles  and  altar 
frontols) .  In  every  church  I  found  at 
least  two  candles  on  the  altar,  but  in  one 
I  found  16  candles,  so  when  asked  I  said 
I  was  feeling  eight  times  more  "at  home" 


as  I  am  only  used  to  two  candles! 

In  spite  of  the  fact  that  there  are  about 
200,000  members  in  the  USA  Church 
of  the  Brethren,  I  found  the  habit  of 
giving  well  established  and  budgets  well 
planned  and  balanced. 

Some  of  the  pastors  in  remote  hill- 
areas  are  real  shepherds  to  their  flocks. 
They  can  lay  hands  to  any  ordinary  work 
that  demands  their  attention  —  repairing 
cars  and  punctured  tyres,  making  furni- 
ture and  other  routine  tools.  City  pastors 
must  be,  I  am  sure,  having  the  same  re- 
sourcefulness for  their  people.  What  I 
mean  to  say  is  that  pastors  in  the  Church 
of  the  Brethren  are  not  merely  concerned 
with  Sunday  morning  worship,  but  also 
with  daily  duties  for  the  people,  an  or- 
der of  the  day. 

I  had  an  opportunity  of  spending  some 
hours  at  two  youth  camps  in  different 
areas.  I  felt  the  young  boys  and  girls 
were  natural,  yet  with  a  difference  for  the 
better. 

My  visit  to  the  Manchester  College, 
my  three  days'  stay  at  a  home  for  the 
aged,  and  a  short  visit  to  an  ultramodern 
farm  were  most  rewarding.  The  laying 
on  of  hands  ceremony  when  the  new 
moderator  of  your  church  was  set  aside 
for  service  was  indeed  moving. 

And  so,  I  have  come  back  to  my  own 
church  full  of  happy  and  blessed  mem- 
ories.   I  thank  God  upon  every  remem- 
brance of  you  and  your  Mission.  Let  us 
all  keep  the  flame  of  the  Spirit  alive,  so 
that  we  could  pass  on  something  solid 
to  those  youngsters  who  will  become 
pillars  of  the  church  tomorrow. 

Your  Mission  has  now  become  our 
church  in  the  Church  of  North  India, 
and  so  we  thank  God  for  this  maturity 
and  fruitfulness  in  our  relationships  to- 
gether. You  and  we  are  now  integrated 
in  the  CNI.    What  better  fruit  could  be 
expected  than  this  achievement?  "It  is 
the  Lord's  doing  and  is  marvelous  in  our 
eyes!" 

With  renewed  thanks,  affectionate 
greetings,  and  Christian  love  to  all  in  the 
Church  of  the  Brethren  in  the  U.S.A. 

Yours  in  His  service. 


-h 


(^,e^4lM^ 


1115-72   MESSENGER     9 


an  inside  look  at  a  man 


t 


o  be  haunted  by  your  past  and  to  be 
afraid  of  the  future  makes  for  a  difficult 
Hfe.  To  feel  guilty  about  what  you've 
done  and  to  fear  that  you  may  yet  have 
to  pay  for  it  is  painful. 

Jacob  was  born  into  a  family  with  a 
destiny.  His  grandfather  Abraham  had 
God's  promise  that  he  would  be  the  fa- 
ther of  a  great  people.  This  made  Jacob 
a  descendant  of  the  promised  blessing, 
but  this  didn't  make  life  good  or  easy  or 
painless  for  Jacob,  or  for  any  of  us.  It 
seemed  Jacob  was  in  conflict  and  struggle 
from  before  he  was  born.  He  seemed  to 
fight  with  his  twin  brother  Esau  even  in 
his  mother's  womb,  and  when  the  twins 
were  born  Jacob  had  a  grip  on  Esau's 
heel.  Born  to  struggle. 

Jacob  was  the  favorite  son  of  his 
mother,  but  being  the  favorite  one  isn't 
always  easy  either.  It  makes  for  conflict 
and  suspicion,  for  when  somebody  is  the 
favorite,  it  means  there  is  one  who  is 
rejected,  is  not  favored.  And  somehow 
the  favored  seems  to  be  the  target  of 
the  rejected's  bitterness,  if  not  in  fact,  at 
least  in  the  secret  fears  of  the  favored. 

The  mother  of  these  twins  connived  to 
get  the  blessing  of  her  husband  for  her 
favorite  son  Jacob,  when  it  belonged  to 
Esau,  the  first  twin  born.  Mothers  have 
a  way  of  teaching  their  sons  how  to  get 
ahead  in  life,  and  Jacob  must  have 
learned  Rachel's  tricks,  for  Jacob  be- 
came like  her,  a  clever,  crafty,  tricky 
operator.  He  tricked  his  brother  out  of 
his  inheritance.  He  tricked  his  uncle  out 
of  some  sheep.  He  learned  how  to  get 
ahead,  all  right,  but  living  with  the  con- 
sequences of  his  prowess  proved  to  be 
difficult. 

How  doss  a  man  feel  who  has  been 
crafty  and  clever,  who  is  where  he  is  by 
hook  and  by  crook,  albeit  well-covered 
with  the  cloak  of  "good  business"?  May- 
be he  feels  guilty,  guilty  in  having  what  is 
not  his  by  rights,  guilty  in  disappointing 
his  father,  guilty  for  cheating  his  brother. 
Maybe  he's  afraid,  afraid  of  losing  what 
he  got  by  devious  means,  afraid  of  some- 
day when  he  would  have  to  pay  for  his 
shrewdness,  afraid  of  his  bigger  and 


stronger  brother  Esau,  afraid  of  the 
future.  Maybe  he  can't  sleep  at  night, 
can't  sleep  because  he  hears  voices  telling 
him  how  awful  he  is,  can't  sleep  because 
he's  afraid  somebody  he  has  tricked  will 
get  him  in  his  sleep,  can't  sleep  because 
he  keeps  having  bad  dreams.  Maybe  he 
can't  forget  some  things  he'd  like  to  for- 
get, wanting  to  start  over  in  a  new  way 
but  not  being  able  to  forget  the  past,  not 
able  to  forget  his  father's  disappointment 
in  him,  not  able  to  forget  his  brother's 
anger  toward  him.  Maybe  he  is  torn  up 
inside  all  the  time,  always  in  a  struggle 
with  himself  about  the  past,  always 
anxious  about  what  to  do  next. 


a 


by  Paul  Monroe 


man  with  all  that  going  on  inside 
him  has  to  find  some  ways  to  protect 
himself  from  all  the  pain.  And  all 
Jacob  knew  how  to  do  was  to  be  clever 
and  scheme,  so  he  did.  And  the  more  he 
schemed  the  worse  it  must  have  felt. 

"Where  will  it  all  end?"  he  must  have 
thought  to  himself  in  his  restless  hours 
before  sleep,  sleep  that  was  a  tardy  and 
temporary  respite.  "Will  I  never  know 
an  end  of  this  pain  inside?  Will  I  never 
be  reconciled  with  my  dead  father?" 
Death  ends  a  life  but  it  does  not  end  a 
relationship.  His  father  was  still  there 
haunting  him.  "Oh,  how  to  be  free  of  the 
terrible  burden  of  this  life?"  And  yet 
God  had  special  plans  for  him.  A 
strange  and  yet  perhaps  not  so  unique  a 
burden  did  he  carry. 

It  was  in  that  condition,  twenty  years 
since  he  had  seen  his  brother  Esau,  that 
Jacob  heard  God  call  him  to  go  back 
home,  to  go  back  to  the  land  where  he 
was  raised.  That  was  scary.  It  meant  he 
would  have  to  face  his  brother  Esau,  face 
his  shameful  past.  It  could  mean  an  end 
of  his  prosperity  and  being  the  top  dog, 
or  it  might  even  mean  an  end  to  his  life. 
He  didn't  know.  When  life's  great  cross- 
roads face  us,  and  we  decide  to  take  one 
of  those  unmarked  paths,  we  don't  know 
what  lies  around  the  bend.  And  that's 
scary,  being  on  the  road  into  the  future 
without  a  roadmap. 

Clever  as  he  was,  Jacob  sent  some 
messengers  ahead  to  learn  what  he  might 
expect.  They  came  back,  having  found 


Esau  out  there  ahead,  coming  this  way, 
and  Esau  had  four  hundred  men  with 
him.  In  his  fear  and  guilt  Jacob  could 
only  think  the  worst.  "Esau  is  coming 
after  me  with  an  army  of  four  hundred 
men  carrying  swords  and  spears."  Jacob 
feared  the  worst. 

Now  what?  Clever  Jacob  got  at  it 
again  and  planned  a  scheme  to  get  out  of 
another  mess.  He  was  employing  his  best 
weapons  again.  He  would  send  out 
ahead  of  him  five  groups  of  people  with 
gifts  for  Esau.  He  would  send  them  one 
by  one,  then  come  himself  to  meet  Esau 
after  all  the  gifts  had  gotten  to  him.  He 
couldn't  face  his  brother  honestly,  open- 
ly, personally.  He  had  to  substitute 
things  for  himself.  "Esau  won't  accept 
me,  but  maybe  he  will  accept  and  love 
the  things  I  send." 

It  was  the  night  before  meeting  Esau. 
He  had  to  be  alone  that  night.  He  slept 
across  the  creek  from  his  family,  or 
rather  he  tried  to  sleep.  He  was  alone. 
He  was  afraid.  And  in  his  loneliness  and 
fear  someone  came  and  struggled  with 
him.  wrestled  with  him,  fought  with  him. 
It  was  like  some  strange  power  gripping 
him  and  not  letting  go.  It  was  like  fight- 
ing with  the  voice  of  his  conscience.  It 
was  like  wrestling  for  his  life. 

Jacob  was  a  lot  of  things  —  crafty  and 
tricky,  sneaky  and  cheating,  not  to  be 
trusted  —  but  one  thing  good  could  be 
said  for  Jacob.  He  was  a  man  of 
courage.  He  might  have  run  away,  and 
he  thought  about  that.  He  might  have 
committed  suicide,  but  he  couldn't  think 
of  that.  He  might  have  murdered  the 
one  who  wrestled  with  him,  or  his  broth- 
er, for  that  matter.  Escape  and  violence 
were  possible,  but  not  his  choice.  He 
stayed  to  face  the  struggle  with  the  man 
in  the  night,  and  he  wrestled  all  night. 

In  the  night  of  soul  wrestling  he  pre- 
vailed. He  came  out  limping,  with  a  hip 
out  of  joint  and  a  leg  muscle  in  spasm, 
but  even  if  limping,  he  faced  the  sunrise 
on  his  own  two  feet.  And  from  the  man 
who  wrestled  with  him  he  got  a  blessing 
and  a  new  name.  Israel,  meaning  cou- 
rageous struggler.  one  who  struggles  with 
God  and  prevails.  The  Bible  says  it  was 
a  man  who  wrestled  with  him,  but  Jacob 
felt  he  had  met  God  face  to  face  in  the 


10      MESSENGER     11-15-72 


afraid 


night  of  struggle.  In  his  struggle  he  met 
God.  Not  peacefully,  not  with  answers, 
but  with  a  struggling  presence  did  God 
seem  to  come. 

The  next  day  he  went  out  limping  in 
the  daylight.  Limping,  but  on  his  own 
two  feet;  coming  out  of  a  terrible  strug- 
gle, but  coming  out  into  the  daylight  with 
courage. 

He  met  Esau.  He  expected  the  worst, 
to  be  killed,  to  lose  his  family  and  po- 
sessions,  to  be  made  a  slave.  Again  the 
man  of  guilt  and  fear  expected  the  worst, 
as  though  that  is  what  he  feels  like  doing 
to  himself  sometimes. 

And  much  to  his  surprise,  unbelievable 
even  to  one  who  reads  the  story,  Esau 
ran  to  meet  him,  threw  his  arms  around 
his  neck,  and  kissed  him.  And  there  they 
stood,  brothers  at  odds  with  each  other 
for  a  bitter  lifetime,  arms  around  each 
other,  weeping.  Not  saying  anything,  not 
apologizing  for  anything,  doing  nothing 
but  weeping  in  each  other's  arms  and 
beards.  Weeping,  pouring  the  healing 
ointment  of  the  heart  from  their  eyes, 
sealing  with  salt  water  a  relationship  of 
caring  and  loving  and  accepting,  in  spite 
of  everything. 


^•xhausted  from  the  emotional  drain, 
Jacob  shared  with  his  twin  brother,  "To 
see  your  face  is  like  seeing  the  face  of 
God,  with  such  favor  you  have  received 
me."  From  his  brother  he  had  every 
right  to  get  punishment  and  revenge,  but 
he  got  grace.  It  was  his  brother  this 
time,  but  again  for  Jacob  it  was  like 
meeting  God. 

In  less  than  twenty-four  hours  this 
man  of  fear  met  God  twice  in  the  form 
of  a  man.  One  man  struggled  with  him, 
the  other  man  forgave  him.  One  man 
wrestled  with  his  conscience,  the  other 
accepted  him  without  questions;  and  in 
both  Jacob  saw  the  face  of  God. 

The  Bible  doesn't  say  so,  but  it  would 
seem  some  kind  of  poetic  justice  that 
Jacob  would  limp  the  rest  of  his  life. 
Limping,  but  with  a  smile  on  his  face. 
Limping  because  he  struggled,  smihng 
because  he  was  loved,  knowing  whether 
struggling  or  being  loved,  God  was  with 
him.    D 


A  Church  Tl 


Below.  Rene  Tiifino,  31-year-old  head  of 

the  United  Evangelical  Church  in 

Ecuador;  above,  one  of  the  church's 

16  permanent  congregations,  the  Church 

of  Jesus  of  Nazareth  in  Santo  Domingo 

de  los  Colorados 


12      MESSENGER     I1-15-72 


It  Makes  More 

Sense  Every  Day 


by  Gordon  L.  Burgett 


The  long  alley-like  entrance  to  the  head- 
quarters of  the  United  Evangelical 
Church  of  Ecuador  is  deceptive.   Its 
severe,  aging  buildings  with  quiet  pastel 
surfaces  suggest  a  tired  faith  with  an 
unmovable  hierarchy  and  steadfast 
dogma. 

Then  you  meet  Rene  TufLno,  national 
president  and  director  of  the  Center  for 
Theological  Studies,  and  the  illusion  dis- 
appears.   His  long  dark  hair  and  black 
mustache  contrast  with  the  bright  yellow 
turtleneck  shirt.   Heads  pop  into  the 
office  to  joke,  ask  advice,  offer  a  cup  of 
coffee.   For  three  hours  he  gestures, 
laughs,  explains,  and  shares  the  joy  of 
being  the  31 -year-old  "blindly  chosen" 
head  of  a  church  "that  makes  sense  — 
and  makes  more  sense  every  day." 

"They  picked  me  because  they  wanted 
a  change  and  didn't  have  anybody  else. 
And  also  because  I'd  been  at  a  Mexican 
seminary  for  five  years!   Kind  of  a  des- 
perate grab  really,  and  a  real  gamble  — 
but  I  think  it's  paying  off." 

Indeed  it  is.   A  month  before  his  elec- 
tion by  the  National  Assembly  the  then 
directorate  of  the  church  had  reached  an 
impasse  with  the  US  mission  boards  upon 
whom  the  church  depended  for  much  of 
its  financial  support.   The  local  leaders 
threatened  to  disband  the  United  Evan- 
gelical Church  of  Ecuador  if  the  North 
Americans  reduced  pastoral  support. 
Still  the  sponsoring  groups  insisted  upon 
just  such  a  reduction  to  assure  the  long- 
range  emergence  of  a  truly  autonomous 
Ecuadorian  church.    Worse  yet,  when  he 
was  chosen  Tufino  had  no  knowledge  of 
this  seemingly  insoluble  stalemate. 

A  quick  retracing  of  the  history  of 


Protestantism  in  Ecuador  helps  explain 
both  the  nature  of  the  conflict  and  the 
unique  position  of  the  United  Evangeli- 
cals today. 

Among  Latin  American  nations  Ecua- 
dor was  the  last  to  break  the  colonial 
Catholic  religious  monopoly.  The  first 
Protestant  group  didn't  arrive  on  its 
Pacific  shores  until  1895,  when  a  liberal 
revolution  guaranteed  them  freedom  of 
action.  The  Christian  Missionary  Alli- 
ance and  the  Gospel  Missionary  Union 
were  the  first  to  establish  roots.    Thus 
a  conservative  Protestant  model  was 
formed  that  still  predominates  today, 
with  at  least  85  percent  of  the  15,000 
Protestants  estimated  to  live  in  Ecuador 
in  1971  belonging  to  the  "fundamentalist" 
classification. 


L 


Ln  July  1965  two  events  signaled  a 
turning  point  for  the  "nonfundamentalist" 
Protestants.   Five  US  denominations, 
including  the  Church  of  the  Brethren, 
culminated  several  years'  discussion 
which  centered  on  encouraging  the  for- 
mation of  the  United  Evangelical  Church 
of  Ecuador.   And  the  Rev.  and  Mrs. 
Ulises  Hernandez  arrived  in  Ecuador 
under  the  auspices  of  the  Latin  American 
Evangelical  Mission  Board,  supported 
entirely  by  Methodists  from  Latin 
America  and  Waldensians  from  Argen- 
tina and  Uruguay. 

At  the  end  of  World  War  II  the  Church 
of  the  Brethren  sent  its  first  representa- 
tives to  Ecuador.    Likewise  in  1945  the 
United  Andean  Indian  Mission  was  or- 
ganized to  coordinate  the  activities  of  the 
mission  boards  of  the  United  Church  of 
Christ,  the  United  Presbyterians,  the 
Presbyterian  Church,  US,  and  the  Evan- 
gelical United  Brethren,  now  the  United 
Methodists.    By  1965  the  two  North 


American  missionary  programs  led  to  the 
joint  creation  of  a  national  church.   Such 
was  the  birth  of  the  United  Evangelical 
Church. 

From  the  outset  the  United  Evangeli- 
cals sailed  against  the  prevailing  reli- 
gious wind  in  Ecuador.    Catholicism  in 
1965  remained  traditionally  ultracon- 
servative,  even  in  the  face  of  a  striking 
reformation  elsewhere  in  the  world. 
The  dominant  conservative  Protestants 
maintained  an  authoritarianism  of  a 
different  stripe,  the  moralistic  piousness 
defined  in  everyday  terms  as  "don't 
smoke,  drink,  dance,  or  swear." 

The  United  Evangelicals  spoke  a 
curious  tongue.   They  stressed  the  in- 
separability of  religion  from  life's  social 
and  economic  realities.    Somehow  they 
proposed  accomplishing  biblical  com- 
mands through  freedom  of  thought  and 
acts  of  conscience.   They  emphasized  the 
importance  of  education  —   religious 
and  secular  —  and  the  necessity  of 
dialogue  between  all  Christians,  includ- 
ing —  heretical  as  it  sounded  in  that 
setting  —  Catholics!    They  were  quickly 
branded  as  radicals  and  dismissed  as  a 
noisy,  misguided  fringe  numbering  but 
300  in  eleven  tiny  rural  congregations. 

Within  the  church,  however,  their 
public  image  was  less  important  those 
first  five  years  than  an  internal  crisis  that 
threatened  the  institution's  continuity. 

A  comment  made  in  1966  by  the  first 
president.  Rev.  Gonzalo  Carvajal,  sug- 
gests the  mode  of  thought  the  first  years: 
"A  critical  need  of  the  church  is  for 
more  trained  ministers."    By  1970, 
though,  the  concept  of  a  full-time  min- 
istry, and  ordination,  had  divided  the 
struggling  body  into  two  clearly  defined 
camps,  the  pastors  versus  the  laymen. 

Part  of  the  problem  could  be  traced  to 
the  earlier  merging  of  divergent  philos- 


11I5-72    MESSENGER     13 


ophies.   The  Church  of  the  Brethren  had 
always  encouraged  a  pastor  to  receive 
as  much  of  his  support  from  the  local 
church  as  possible,  while  the  Method- 
ists and  Presbyterians  of  the  Andean 
Mission  group  gave  its  greatest  support 
to  the  notion  of  a  full-time  ministry. 

But  the  real  heart  of  the  problem  was 
economic.   The  parent  mission  boards 
reduced  pastoral  support  almost  50 
percent  from  1966  to  1972,  to  force  the 
Ecuadorian  Church  to  establish  its  own 
economic  and  religious  autonomy.    In 
1971,  for  example,  if  a  local  congrega- 
tion wanted  to  have  a  full-time  pastor  it 
had  to  provide  a  minimum  of  20  percent 
of  his  income  —  an  income  that  was,  and 
still  is,  pitifully  low.   This  year  it  rose 
to  30  percent,  and  by  1975  all  of  the 
pastor's  income  would  have  to  come 
from  the  local  church. 

Rafael  Sarabia  is  the  pastor  of  the 
Church  of  Jesus  of  Nazareth  in  Santo 
Domingo  de  los  Colorados,  where  he 
also  shares  administrative  responsibil- 
ities with  Ulises  Hernandez  for  the 
entire  western  part  of  the  country. 
Sarabia  comments  on  what  the  new  per- 
centage system  means  to  a  minister  now 
serving  full  time  in  the  field:  "The  bur- 
den this  places  on  the  congregation  de- 
pends upon  where  it  lives.   In  Santo 
Domingo  our  church  members  are  from 
the  poorest  classes.   As  much  as  they 
may  want  to,  they  simply  can't  contrib- 
ute much  and  still  survive.    In  fact  I'm 
not  sure  that  any  of  our  churches  will 
be  able  to  afford  a  pastor  much  longer. 
Here  we  can  barely  manage  the  30 
percent  this  year,  and  I'm  sure  that  40 
percent  is  far  too  much.   There  just 
isn't  that  much  money  available.    I'll 
have  to  get  a  second  job,  and  let  some 
of  my  pastoral  duties  go,  to  help  with 
the  salary.    Frankly,  I  don't  know  what 
I'll  do." 

Ulises  Hernandez  asked  to  transfer  to 
Santo  Domingo  two  years  ago  so  he 
could  work  more  closely  with  the  rural 
followers.    Like  Sarabia,  Hernandez 
thinks  the  economic  shift  is  taking  place 
too  quickly.     "Nonetheless,  we  are 
forced  to  accept  the  change.    The 
churches  in  the  United  States  that  for- 
merly supported  the  idea  of  a  full-time 
pastor,    and    introduced    it    to    Ecuador, 
now  tell  us  that  it's  a  thing  of  the  past 
and  that  they  will  eliminate  their  support 


of  such  personnel,  as  they  are  now  doing 
by  ten  percent  a  year.   It's  hard  to  accept 
so  total  a  change  because  the  full-time 
pastor  was  the  model  we  have  used  since 
our  inception.   It  would  have  been  a  lot 
easier  to  have  just  begun  like  the 
Pentecostals  who  from  the  outset  have 
felt  that  the  pastor  should  support  him- 
self financially." 

A  few  years  back  there  were  nine 
ordained  ministers  in  the  U.E.C.    Today 
there  are  seven,  including  Tufino  and 
Sarabia.   Two  have  left.    Likewise  the 
control  of  the  National  Assembly  has 
switched  from  ministerial  to  lay  hands. 
The  election  of  Tufifio  signified  the 
change,  and  in  the  past  two  years  the 
trend  toward  lay  direction  at  the  local 
level  has  become  irreversible. 


w 


Te  asked  Tufiiio  if  the  sole  cause  of 
the  change  was  the  mission  board's  re- 
duction in  pastoral  support. 

"Not  really  —  they've  just  forced  us 
to  accept  an  inevitable  problem  sooner 
than  might  otherwise  have  been  the  case. 
The  full-time  pastors  haven't  been  all 
that  effective  anyway.   They  clashed  with 
the  natural  leaders  among  their  "follow- 
ers," if  that  word  is  appropriate.    Others 
resorted  to  heavyhanded  ruling  or  a 
patronizing  attitude  we'\e  tried  so  hard 
to  eliminate.    More  than  anything  it 
became  clear  that  with  churches  so  small 
the  best  form  of  ministry  came  from  the 
members  themselves.   We'd  seen  the 
alternative  wherever  religion  existed  in 
Ecuador:  a  lordly  caretaker  with  ig- 
norant sheep.   A  new  approach  made 
more  sense:  educated  sheep  from  which 
many  temporary  caretakers  might 
emerge.    That's  where  the  Center  for 
Theological  Studies  fits  in,  and  a  new 
program  that  will  start  in  October  to 
bring  students  with  leadership  ability  to 
Quito  to  help  finance  their  secular  and 
religious   education." 

"When  the  missionaries  first  arrived," 
continued  Tufino,  "they  went  into  the 
field  and  planted  the  first  seeds.   Now 
that  crop  is  coming  to  bloom.   In  six 
years  we've  grown  from  300  to  1 ,090 
members  and  16  permanent  churches. 
It's  time  for  the  faith  to  spread  at  the 
local  level  with  well-educated  Ecua- 
dorians in  the  lead.    One  of  the  best 
examples  was  an  Indian  boy  in  Pijal, 


Above,  Emmanuel  church  board;  below, 
Rafael  Sarabia  (I.),  with  Ulises  Hernandez 

near  Otavalo,  who  was  attracted  to  the 
church  by  the  first  missionaries.    Today 
he's  a  man  who's  highly  respected  in  the 
community.    He  speaks  Quechua,  he 
knows  his  people's  needs,  and  he  particu- 
larly wants  to  teach  the  youngsters  to 
read  and  write.   He's  the  kind  of  leader 
that  we're  counting  on.    It's  easy  to 
predict  a  following  of  2,000  people  in 
that  zone  in  ten  years.   The  key  is  our 
providing  the  stimulus  and  training  to 
the  leader:  it  all  gets  back  to  education." 

A  conflict  arises  when  present-day 
missionaries  are  placed  in  rural  assign- 
ments with  co-workers  who  can  dedicate 
only  part  of  their  time  to  pastoral 
activities.    Ulises  Hernandez,  himself  a 
missionary,  notes,  "There  should  actually 
be  no  missionaries  sent  unless  they  are 
requested  by  the  national  church,  and 
then  only  the  number  and  kind  needed. 
And  the  request  should  be  to  fill  only 
local  needs,  not  to  satisfy  consciences 
abroad.   Nor  should  they  fill  positions 
that  can  be  handled  by  Ecuadorians. 
Missionaries  from  other  lands  can't  help 
but  bring  other  values  and  other  cul- 


14      MESSENGER     11.15-72 


J .  Roy  Valencourt  (I.),  Church  of  the  Brethren  missionary  at  the  Cen- 
ter for  Theological  Studies,  confers  with   U.E.C.  head  Rene  Tufino 


1  op.  iiiarkclplace  at  Otcivalo,  Oucchim  vilhii;c:  I'clow.  Oiiiia 
United    Evangelical    congregation    Emmanuel    at    worship 


tural  forms,  and  the  result  is  a  foreign 
church  on  Ecuadorian  soil.    And 
naturally  if  the  local  pastors  must  seek 
financial  support  outside  the  church  to 
survive,  then  the  missionaries  should  do 
the  same." 

Yet  there  are  four  missionaries  work- 
ing with  the  Center  for  Theological 
Studies,  all  invited  by  the  national 
church.   They  are  Gunter  Schultz  from 
the  Mennonite  Church  of  Germany, 
Augustin  BatUe,  a  Presbyterian  from 
Spain,  Robert  Armistead,  a  Presbyterian 
from  the  United  States,  and  Roy 
Valencourt  of  the  Church  of  the  Breth- 
ren.   Tufiiio  takes  is^ue  with  Hernandez, 
praising  the  overseas  missionaries  and 
welcoming  them  to  the  church's  cause. 
"Missionaries  are  better  educated  today, 
they  bring  a  new  mentality.   As  long  as 
we  are  going  somewhere  and  our  church 
has  established  its  own  identity,  they 
will  work  with  us  to  help  determine  its 
new  path.   We're  past  the  point  of  fear- 
ing that  missionaries  will  'take  over.'  " 

Two  years  ago  the  National  Assembly 
took  an  unequivocal  stand  in  favor  of 


part-time  pastors  and  lay  ministers,  and 
it  took  a  gamble  on  a  young,  untried 
president  who  could  only  promise  to 
lead  them  on  a  new  road.   By  November 
of  1971  the  Assembly  overwhelmingly 
approved  of  the  new  direction,  and  in 
response  to  a  call  for  placing  social 
change  at  the  top  of  the  church's  prior- 
ities, reaffirmed  the  conviction  that  Chris- 
tianity doesn't  live  in  conflict  with  reality. 

What's  along  this  road  in  the  future? 
Again  we  defer  to  Rene  Tufifio,  who 
indicated  explorations  have  been  under 
way  to  sponsor  an  institute  with  outspok- 
en Catholic  prelate  Dom  Helder 
Camara,  of  Recife,  Brazil,  as  leader. 

"Then  next  summer  • —  your  winter  • — 
we  will  sponsor  youth  camps  during  the 
school  vacation  where  every  aspect  of 
life  and  religion  will  be  discussed  or 
explored,"  he  added.    "The  mission 
boards  made  this  possible  by  consigning 
40,000  sucres  for  the  Christian  education 
program. 

"In  the  meantime  the  Center  is  being 
relocated.    Normally  buildings  are  low 
on  our  list  of  priorities  but  the  present 


Center  is  far  too  small  and  beginning 
to  fall  apart.   We've  so  much  work  to  do 
and  so  many  classes  and  seminars  to  be 
given  a  bigger  location  will  be  a 
godsend." 

Ahere's  a  pervasive  feeling  of  excite- 
ment inside  the  narrow  walls  of  the 
Center  for  Theological  Studies.    Things 
are  happening;  students  and  teachers 
smile  and  work  with  an  infectious  con- 
viction.   There  are  still  anxious  days  for 
the  full-time  pastors,  but  a  mountain  that 
seemed  unscalable  two  years  back  has 
been  crossed  and  the  unavoidable 
bruises  are  healing.    Dynamic,  intense, 
dedicated,  are  the  words  that  come  to 
mind  when  you  talk  to  Rene  Tufino. 
Serious,  logical,  and  practical  describe 
Ulises  Hernandez.    They  work  together 
in  the  United  Evangelical  Church  of 
Ecuador.    The  church  is  going  some- 
where.  If  an  outsider's  opinion  counts, 
Tufino  is  right,  what  the  U.E.C.  is  doing 
does  "make  sense  —  and  makes  more 
sense  every  day."    D 


11-15-72   MESSENGER     15 


iller's 


ALMANAC 


One  Year  Ago 

Holy  Cow! 

Gettysburg.  Ohio.  Nov.  29,  1971  — 
Something  unique  happened  in  tlie  Oak- 
land CJuircli  of  the  Brethren's  Thanks- 
giving Service.   Gettysburg's  Beulah  M. 
Maurer  tells  it  lliis  way: 

Did  you  ever  see  your  preacher  "out 
on  a  limb""?  We  did  —  last  Sunday 
morning.  He  was  also  walking  very 
gingerly  on  that  limb  because  it  was 
completely  covered  with  slick  plastic. 
The  ""limb""  in  this  case  was  our  nicely 
carpeted  rostrum.  Why  "limb""?  And 
why  the  plastic?  Well,  I'll  have  to  go 
back  several  Sundays. 

The  Witness  Commission  was  saying, 
"We  need  some  positive  ways  to  show 
our  witness.'"  A  group  of  25  or  more  of 
us  went  forward  in  church  one  Sunday 
morning  to  indicate  we  meant  to  some- 
how "show  our  faith."  There  followed  a 
series  of  Sunday  night  meetings  of  cn- 
richening  discussion  —  still  searching. 

Sunday  morning  about  five  weeks  ago, 


our  preacher  shared  with  us  the  story 
that  he  had  awakened  in  the  night  with 
an  idea,  he  woke  his  wife  and  shared  it 
with  her,  gained  her  approval  and  sup- 
port, so  decided  to  go  ahead  with  it. 
That  is  all  he  shared  with  us,  except  for 
the  admonition  to  "put  your  hands  where 
your  mouth  is,""  and  the  balance  of  his 
nocturnal  idea  would  be  revealed  to  all 
of  us  on  the  Sunday  of  our  Thanksgiving 
celebration  and  dinner  at  church. 

Maybe  you  can  guess  the  speculation 
that  began  going  on.  What  kind  of  crazy 
scheme  can  Fred  have  in  his  head  to  be 
so  mysterious  about?  Clever  posters  be- 
gan appearing  in  the  vestibule  repeating 
Fred's  slogan  —  "put  your  hands  where 
your  mouth  is,"  another  indicating  the 
dates  of  the  upcoming  Sundays  with  a 
huge  question  mark  after  the  2Sth. 

As  the  time  drew  nearer,  there  were 
some  that  began  to  guess  much  closer  to 
the  truth.  Seeing  the  carpet  covered  with 
plastic  on  that  Sunday  morning  con- 
firmed those  guesses.  But  none  of  us  (in- 
cluding Fred)  would  in  our  wildest 


guesses  have  foretold  just  what  was  in 
store  for  our  congregation. 

After  our  usual  introductory  stages  of 
worship  and  Thanksgiving  specials  by  the 
choir,  Fred  reviewed  the  events  of  the 
past  month  that  had  permitted  the  revela- 
tion of  the  rest  of  his  "dream"  this 
Thanksgiving  morning.  It  was  incredible 
how  pieces  of  the  puzzle  fell  together. 

It  seems  that  the  week  before,  our 
pastor  had  been  pretty  busy.  To  begin 
with,  he  borrowed  a  truck  from  a  farmer 
in  a  neighboring  congregation  so  that  he 
would  not  have  to  reveal  reasons  to  any 
of  our  members.  In  this  truck  he  made  a 
quick  trip  to  Somerset  County  in  Penn- 
sylvania, looked  up  some  good  friends 
with  dairy  herds  of  known  quality,  and 
when  he  shared  his  scheme  with  them, 
they  offered  their  wholehearted  support 
in  a  very  positive  way  by  not  only  selling 
stock  at  a  very  reasonable  rate,  but  also 
donating  some  to  the  project. 

At  this  point  in  the  story,  a  door  to 
the  rostrum  opened  and  out  came  4 
overall-clad  farmers  leading  3  little, 
sweet-faced  Holstein  heifers.  The  other 
8  remained  outside  for  obvious  reasons. 
Needless  to  say  the  response  was  electric. 
All  the  children  wanted  to  feel  the  ani- 
mals —  and  they  did,  freely. 

Fred,  our  pastor,  had  bought  1 1  reg- 
istered heifers  aged  2  to  6  months  in  the 
name  of  the  Oakland  Church  with  abso- 
lutely nothing  to  back  him  but  faith  and 
belief  that  he  would  come  through  with  a 
true  spirit  of  Thanks-sharing  at  our 
Thanksgiving  celebration.  Donors  and 
feeders  were  asked  for.  Slowly  at  first 
and  then  with  growing  enthusiasm, 
voices  spoke  out  on  er  the  congregation 
—  "This  family  will  donate  one,"  'TU 
donate  one  and  buy  the  feed  if  someone 
else  will  raise  it,"  or  "rU  go  in  with  an- 
other family  (or  2  or  3 )  and  raise  one."" 
Soon  a  line  formed  in  the  front  of  the 
church  and  one  bewildered  church  clerk 
was  attempting  to  record  all  offers. 

God  moved  in  our  midst  at  Oakland 
on  November  28th.  We  felt  him  there 
and  we  all  saw  faith  in  action. 

When  all  the  pledges  were  tallied  up, 
there  were  enough  pledges  to  buy  32 
heifers.    Now  we  have  the  happy  prob- 
lem of  having  to  find  a  source  from 
which  to  buy  21  more  animals. 

But  well  get  them,  and  what"s  more 
this  idea  may  spread  and  grow  until .  .  . 
who  knows  how  far  it  will  reach. 

It  was  Thanksgiving  —  and  Fred 
didn"t  even  preach  a  sermon  —  or  may- 
be it  was  the  best  sermon  he  ever 
preached. 


16      MESSENGER     11.15-72 


This  Year 


ToSt.Kitts 
with  love 

St.  Kitts  Island,  Caribbean,  Nov.  1972  — 
Thirty-eight  heifers  have  been  distrib- 
uted on  the  island,  thanks  to  work  begun 


by  Oakland  Church  of  the  Brethren, 
Gettysburg,  Ohio,  last  November. 
Pastor  H.  Fred  Bernhard  and  Don 
Dull,  both  of  Gettysburg,  took  the  heif- 
ers by  truck  to  Miami,  Florida,  the  last 
week  in  September.  Four  other  Oakland 


members,  serving  as  "cowboys,"  accom- 
panied the  shipment  in  the  plane  trip  to 
this  Caribbean  island. 

Leading  up  to  delivery,  Mr.  Bernhard 
said  that  "at  least  65  families  were  in- 
volved in  buying,  caring  for,  and  provid- 
ing food  for  the  33  heifers  sent  by  the 
Oakland  congregation."  The  additional 
five  heifers  were  raised  by  a  member  of 
another  Southern  Ohio  congregation, 
Beech  Grove. 

Along  with  the  38  heifers  were  two 
bulls,  six  Nubian  goats,  and  six  York- 
shire pigs.  The  Ministry  of  Agriculture 
in  St.  Kitts  dispersed  the  animals  to 
needy  families  throughout  the  island. 

A  spokesman  for  the  Ministry  of  Ag- 
riculture explained  the  working  philos- 
ophy of  Heifer  Project  International 
under  whose  auspices  the  Oakland  con- 
gregation worked : 


"A  family  receiving  a  heifer  must 
donate  the  first  female  offspring  to  an- 
other family,  thus  insuring  the  eventual 
continuance  of  the  entire  project. 

"The  original  animal  provides  dairy 
products  and  meat  as  well  as  a  source  of 
income  for  the  involved  household. 

"Income  alone  from  just  one  heifer 
can  often  be  as  much  as  the  breadwinner 
would  ordinarily  make  in  twelve  to  eigh- 
teen months,"  he  said. 

( Stateside,  Pastor  Bernhard  was  in  a 
reflective  mood.  Thinking  back,  he  re- 
called that   it  took  just  twenty  min- 
utes one  Sunday  morning  to  enlist 
the  more  than  fifty  original  families 
involved.) 

("It  was  as  real  and  true  showing  of 
sustained  faith,"  he  said,  "as  I  believe 
I've  ever  seen.") 

(And  the  faith  goes  on.) 


709  years  ago 


President  proclaims 
day  of  thanks 


Washington,  Oct.  3,  1863  —  President 
Abraham  Lincoln  today  by  presidential 
proclamation  appointed  the  last  Thurs- 
day of  November  as  Thanksgiving  Day. 

In  the  proclamation,  the  president 
called  citizens  to  celebrate  the  completion 
of  the  harvest  and  to  render  homage  to 
the  spirit  who  caused  the  fruits  and  crops 
to  grow. 


A  source  close  to  the  president  gives 
special  credit  for  the  president's  action 
to  Mrs.  Sarah  J.  Hale,  editor  of  Godey's 
Lady's  Book,  a  noted  periodical. 

The  Washington  source  indicates  that 
the  proclamation  came  as  a  result  of  the 
"unremitting  efforts"  of  Mrs.  Hale. 

The  proclamation  may  cause  problems 
in  some  states.  Following  the  example  of 
New  England  states,  a  growing  number 
of  states,  each  appointing  its  own  date, 


had  chosen  a  day  of  religious  observance 
to  give  thanks  for  blessings  of  the  past 
year. 

In  those  states,  the  date  has  proved  to 
be  an  occasion  for  family  reunions, 
bountiful  dinners  and  festivities  in  the 
home. 

A  citizen  in  a  state  where  thanksgiving 
was  already  a  tradition  was  somewhat 
resentful  of  the  proclamation. 

"'Now  the  president  thinks  he  can  tell 
us  when  we  can  and  when  we  cannot  give 
thanks,"  he  said. 

(One  of  the  Washington  seers,  adept 
at  making  predictions,  suggests  that  by 
1941  the  Congress  of  the  United  States 
by  joint  resolution  approved  by  the 
President  will  set  the  fourth  Thursday  of 
November  as  Thangsgiving  Day,  a  na- 
tional public  holiday.) 

In  response  to  the  president's  procla- 
mation, some  global  leaders  indicated 
that  their  countries,  too,  had  days  of 
thanks.  Jewish  leaders  pointed  to  ancient 
traditions  of  thanks,  including  the  Feast 
of  Ingathering. 

In  the  United  States,  the  day  of 
thanksgiving  dates  back  to  a  festival  held 
by  the  Plymouth  colony  in  December 
1621. 

The  immediate  response  of  some  of 
the  members  of  Congress  is  that  "we 
probably  have  not  heard  the  last  of  this 
one,"  referring  to  the  proclamation. 


11-15-72    MESSENGER     17 


351  years  ago 


Plymouth  colonists  celebrate  life 


Plymouth  Colony,  Dec.  1621  —  The  sur- 
vivors in  this  British  colony  celebrated 
one  year  in  the  new  world  today. 

A  few  more  than  100  of  the  so-called 
"pilgrims"  had  landed  near  here  on 
December  21  last  year,  after  a  63-day 
trip  on  the  ship  Mayflower. 

During  the  day  of  special  thanks, 
those  remaining  reviewed  the  events  of 
the  year,  gave  thanks  for  the  mercies  of 
God,  and  joined  with  their  Indian  friends 
in  celebrating  life. 

.■\lthoueh  referred  to  as  "wanderers" 
and  "pilgrims,"  their  determination  made 
them  appear  to  be  well  on  their  way  to 
becoming  the  first  permanent  settlement 
by  Europeans  in  New  England,  observed 
one  British  commentator. 

Joining  the  colonists  in  their  celebra- 
tion was  Massasoit,  chief  of  the  Wam- 
panoags  who  controls  all  of  southeast 
Massachusetts,  and  many  of  his  people. 
Massasoit  had  proven  to  be  a  friend  and 
protector  of  the  tiny  new  settlement, 
said  a  spokesman  for  the  colonists. 

Singled  out  for  special  recognition  in 
the  celebration  was  Squanto,  a  member 
of  the  Massachusetts  tribe,  who  lived 
with  the  settlers. 

( It  is  alleged  that  Squanto  had  been 
one  of  24  Indians  lured  on  board  an 
English  vessel  under  friendly  pretext 
and  then  carried  away  to  England  many 
years  earlier;  that  he  had  been  sold,  then 
ransomed  by  sympathetic  monks;  that  he 
had  learned  the  English  language  and 
finally  made  his  way  back  to  his  home- 
land.) 

In  the  recognition,  Squanto  was  called 
"a  special  instrument  sent  by  God  for 
our  good  beyond  our  expectation." 

It  could  not  be  ascertained  whether 
Samoset  was  part  of  the  celebration.  He 
was  the  first  native  American  to  have 
welcomed  the  settlers.  He  had  told  them 
of  the  nature  of  the  country  and  had 
been  instrumental  in  bringing  about 
friendly  relations  with  neighboring 
tribes.  He  had  learned  to  speak  English 
from  fishermen  that  had  come  into  the 
country  some  years  before.  It  was  he 
who  is  reported  to  have  introduced  the 
Plymouth  group  to  Squanto. 

( It  is  rumored,  however,  that  when 
Samoset  had  noted  the  determination  of 
the  strangers  to  move  into  the  area  per- 
manently that  he  said  to  a  fellow  resi- 
dent, "Well,  there  goes  the  neighbor- 
hood!") 


As  the  colonists  celebrated,  they  were 
not  far  from  the  granite  boulder  on 
which  they  had  stepped  the  previous 
December,  and  from  which  the  May- 
flower had  sailed  back  to  England  in  the 
spring  with  only  the  sailors  aboard. 


Nor  were  they  far  from  Cole's  hill 
where  during  their  terrible  first  winter 
they  had  buried  half  of  their  number, 
leveling  the  graves  and  sowing  them 


with  grain  in  the  spring  to  conceal  their 
losses  from  unfriendly  tribes  of  Indians. 

It  is  reported  that  during  the  first 
winter  that  the  food  was  so  depleted 
that  only  five  grains  of  com  were  ra- 
tioned to  each  individual  at  a  time. 

It  is  said,  too,  that  at  one  point  in  the 
winter,  only  seven  healthy  colonists  re- 
mained to  nurse  the  sick. 

The  Plymouth  colonists  were  Separa- 
tists from  the  Church  of  England,  having 
established  independent  (congregational) 
churches  in  England  and  having  fled  to 
Amsterdam  in  1608  to  avoid  persecution, 
before  setting  off  to  a  new  land. 

Some  commentators  saw  in  this  cele- 
brative  event  the  establishment  of  a  na- 
tion of  thankful  people,  living  under 
God,  with  liberty  and  justice  for  all. 

Others  saw  seeds  sown  for  the  devel- 
opment of  two  Americas,  separate  and 
unequal,  in  spite  of  the  apparent  friendU- 
ness  exhibited  by  the  first  Americans  and 
their  neiehbors. 


Today  1972 


Heifer  Protect  aids 
Indian  tribes 


New  Town,  N.D.,  Nov.  15.  1972  —  In  a 
cooperative  venture  between  Heifer  Proj- 
ect International  and  Three  .Affiliated 
Indian  Tribes,  an  ambitious  cattle  devel- 
opment program  has  been  undertaken  on 
the  Ft.  Berthold  Reservation  in  this 
North  Dakota  community. 

The  Three  Afliliated  Tribes  include 
the  Mandan,  Arikara  and  Hidatsa  tribal 
councils.  They  received  the  first  of  their 
foundation  stock  in  late  May.   Added  to 
these  22  Angus  heifers  and  7  bulls  have 
been  an  additional  25  head  of  cattle 
shipped  to  the  reservation  from  HPI's 
ranch  this  fall. 

"This  history  of  the  Mt.  Berthold 
reservation  and  its  resident  Indian  tribes 
has  not  always  been  a  happy  one."  ex- 
plained Shantilal  Bhagat.  Church  of  the 
Brethren  World  Ministries  representative 
on  the  HPI  Board  of  Directors. 

He  said  that  in  1837  more  than  40 
percent  of  the  tribes  were  wiped  out  in  a 
massive  smallpox  epidemic.  The  original 
reservation  lands  established  in  1880 
were  three  times  the  size  of  their  present 
land  holdings. 

Today  the  remaining  people  on  the 


reservation  eke  out  a  living  on  the  land. 
Per  capita  annual  income  barely  reaches 
S2.500,  well  below  fixed  government 
standards  for  "poverty  level"  incomes. 
Unemployment,  illiteracy  and  infant 
mortality  rates  on  the  reservation  all  run 
well  above  the  national  average. 

"This  cattle  development  program," 
says  Mr.  Bhagat,  "is  a  self-help  attempt 
to  raise  the  overall  standard  of  living  on 
the  reservation,  while  providing  training 
in  cattle  and  pasture  management." 

Mr.  Bhagat  serves  as  secretary  of  the 
HPI  board.  He  says  that  HPI  is  cur- 
rently assisting  many  livestock  programs 
on  reservations  throughout  the  US.  To 
date,  programs  are  operative  with  the 
Pima  and  Papago  Reser\'ations  in  Ari- 
zona, the  Cherokee  of  Oklahoma,  the 
Sioux  of  South  Dakota,  and  the  Cat- 
taragus  Indian  Reservation  of  Buffalo, 
New  York. 

The  Brethren,  instrumental  in  found- 
ing this  organization  28  years  ago.  con- 
tinue to  give  visible  support  in  many 
ways,  including  a  S5,000  allocation  in 
the  WMC  budget  in  each  of  the  1972  and 
1973  years. 


18     MESSENGER    11-15-72 


FUND  FOR  THE  AMERICAS 

IN  THE  UNITED  STATES- . 
Coming  to  grips        -^ 

with  racism  in 
our  fractured 

society...  / 


f 


y 

k 


FOR  THE  FUND  FOR  THE  AMERICAS  IN  THE  UNITED  STATES 

1451    Dundee  Avenue,   Elgin,   Illinois  60120    /^^^ 
Amount  (  C  K 

)| 

Name 

■■d 

Street                                                                           State                                Zip 

Congregation                                                                  District 

IFIDinni  irswDsm^a 


Patton^  Reflection 
of  Civil  Religion 


from  Cultural  Information 
Service 

On  November  19,  the  ABC  Television 
Network  will  air  Franklin  Schaffner's 
film  Pattoii:  A  Salute  to  a  Rebel.    A 
re-creation  of  the  World  War  II  career 
of  General  George  S.  Patton  Jr.,  this 
film  offers  alert  Christians  an  opportunity 
to  exchange  ideas  and  explore  themes  — 
not  only  those  evident  in  the  movie  but 
also  broader  concerns  of  our  society. 
On  one  level,  Patton  is  a  portrait  of  a 
highly  individualistic  man  of  war.    On 
another  level,  it  is  a  reflection  of  Ameri- 
ca's "civil  religion." 

The  questions  and  probes  below  are 
designed  to  help  you,  your  family,  and 
friends  to  bring  your  Christian  faith  to 
bear  on  the  movie,  the  man,  and  the 
significant  moral  issues  suggested  by 
both. 

PATTON:  A  SALUTE 

General  George  S.  Patton  Jr.  was  truly 
a  military  "professional."   Fighting  was 
his  career  —  the  thing  he  did  best. 
Unlike  other  generals  whose  talents  were 
in  diplomacy,  administration,  or  even  GI 
relations,  Patton  had  one  gift:  he  was 
a  warrior.  He  once  commented  on 
battle:  "I  love  it!   God  help  me,  I  do 
love  it  so!" 

The  warrior's  personality  is  given  a 
multifaceted  survey  in  this  film.    We 
follow  Patton's  career  from  his  triumphs 
in  Africa  over  Field  Marshal  Erwin 
Rommel  through  his  successful  invasion 
of  Sicily  in  1943,  his  gallop  across 
Europe  as  commander  of  the  Third 
Army,  and  finally  his  stint  as  military 
overlord  in  Bavaria  after  the  war.   Dur- 
ing this  journey  with  Patton,  the  viewer 
is  offered  vignettes  that  reveal  the  un- 
usual personality  of  the  man: 

—  who  took  the  role  of  preacher  to 
inspire  a  lust  for  war  in  the  spirits  of 

new  recruits; 

—  who  shot  some  mules  that  got  in 
the  way  of  his  advance  and  tried  to 
shoot  down  Nazi  planes  with  his  own 
ivory-handled  pistol: 

—  who  struck  a  GI  suffering  from 


nervous  exhaustion  because  he  believed 
that  any  man  who  could  walk  and  didn't 
fight  was  a  coward; 

—  who  knew  that  he  was  one  of  the 
ablest  war  strategists  in  the  Allied  Forces 
and  frequently  compared  himself  to 
the  great  military  leaders  in  history. 

War  lover,  tyrant,  preacher,  strategist 
—  Patton  emerges  as  a  complicated  and 
often  contradictory  personality  in  this 
film.    How  would  you  evaluate  the  man? 

1 .    React  to  several  specific  incidents 
in  the  film:  the  episodes  revealing 
Patton's  treatment  of  the  GIs  (including 


movie  makes  George  S.  Patton  into  a 
myth  —  that  is,  his  life  is  glorified  out 
of  proportion  to  his  accomplishments 
and  he  is  made  to  seem  "bigger  than  life." 
Other  people  claim  that  the  movie  has 
the  opposite  effect  —  that  it  takes  a 
famous  World  War  II  legend  and  brings 
him  down  to  size  actually  humanizing 
Patton  by  revealing  the  different  sides  to 
his  personality.    Do  you  think  the  film 
mythologizes  or  humanizes  Patton? 

PATTON:  A  REBEL 

George  C.  Scott  is  Patton  in  the  film. 


"1  love  it! 

God  help 
me, 

I  love  it  so!" 


George  S.  Patton 


the  famous  Sicily  slapping  incident),  the 
scenes  depicting  his  competitive  relation- 
ship with  Field  Marshal  Sir  Bernard 
Montgomery,  the  views  of  Patton's 
private  life  and  agonies.    Which  inci- 
dents do  you  feel  gave  you  the  most 
insight  into  Patton's  personality? 

2.  What  are  your  feelings  about 
Patton  in  the  first  scene  of  the  film? 

In  the  last?   Were  your  attitudes  toward 
the  man  changed  during  the  film? 
How  and  why? 

3.  Some  film  analysts  claim  that  this 


His  Academy  Award-winning  per- 
formance is  a  study  of  American  style 
individualism.    In  fact,  it  was  this  side  of 
Patton  —  his  individuality  and  eccen- 
tricity —  that  Scott  found  attractive 
about  the  man: 

There  is  no  safety  in  numbers. 
You  live  and  you  die  alone  —  he 
knew  it  and  lived  it.   To  me  the 
most  reprehensible  thing  about 
young  people  today  is  their  herd 
instinct.    To  join  together  like  cattle 


20      MESSENGER     11-13-' 


which  means  denying  the  beauty  of 
the  individual  soul  and  personality. 
This,  I  think  may  be  the  only 
message  this  man  gave  to  us. 

Patton  was  the  last  of  the  red  hot  gen- 
erals in  an  age  moving  toward  mech- 
anistic warfare  and  the  cool  killing 
techniques  of  technocrats,  computers, 
and  ABMs.    His  fierce  devotion  to  his 
task  often  made  him  appear  to  be  "out 
of  step"  with  the  times  —  a  rebel.   He 
sensed  as  perhaps  few  persons  do  what 
he  was  about,  who  the  enemy  was,  what 
was  his  mission. 

1.  Does  Patton's  frontier  ethic  of 
individuality  impress  you  or  do  you 
believe  that  it  is  an  outmoded  stance  for 
our  time? 

2.  How  do  you  react  to  George  C. 
Scott's  comments  on  Patton's  message 
and  his  personal  feelings  about  young 
people  today? 

3.  What  is  there  in  our  lives  about 
which  we  move  with  such  zeal,  such 
intentionality,  such  commitment  as  to 
say,  "I  love  it!    God  help  me,  I  do  love 
it  so!" 

PATTON:  A  REFLECTION  OF 
AMERICA'S   CIVIL   RELIGION 
Although  we  live  in  a  pluralistic 
society  with  no  one  set  of  beliefs,  sym- 
bols, or  creeds,  there  are  nonetheless 
certain  ethical  concerns  integral  to 
understanding  and  relating  to  the 
American  way  of  life.    Robert  N.  Beliah 
has  called  these  beliefs  a  "civil  religion." 

There  actually  exists  alongside  of 
and  rather  clearly  differentiated 
from  the  church  an  elaborate  and 
well  institutionalized  civil  religion 
in  America.  .  .  .  This  religion  —  or 
perhaps  better,  this  religious  dimen- 
sion —  has  its  own  seriousness  and 
integrity  and  requires  the  same  care 
in  understanding  that  any  other 
religion  does. 

Patton.  the  movie,  and  Patton,  the 
man,  reflect  some  of  the  basic  aspirations 
and  drives  of  our  culture  that  could  be 
classified  as  our  civil  religion:  a  fascina- 
tion with  competition  and  the  reward  of 
success,  a  belief  in  militarism,  and  a 
utilitarian  understanding  of  God.    Cer- 
tainly this  civil  religion  was  evident 
during  World  War  II.    Some  believe  that 
it  is  still  dominant  today.   Do  you  agree? 


Compare  the  tenets  of  civil  religion 
displayed  in  the  film  with  your  Christian 
understanding  of  each  topic: 

1 .  On  competition  and  the  reward  of 
success: 

George  S.  Patton  was  a  model  Ameri- 
can in  his  lust  for  victory  and  the 
exhilaration  of  the  game.  He  played  to 
win;  his  entire  life  was  filled  with 
rivalries.   Although  we  lionize  our  win- 
ners, we  also  sympathize  with  the  loser 
who  gives  it  all  he's  got.   Would  you 
classify  Patton  as  a  winner  or  a  loser? 

2.  On  a  belief  in  militarism: 
"All  Americans  love  the  sting  of 

battle  .  .  .  that's  why  we've  never  lost  a 
war"  ( Patton) .   Has  this  feeling  influ- 
enced public  reactions  to  recent  wars? 
How  does  this  reflection  measure  against 
your  attitude  toward  war? 

3.  On  a  utilitarian  understanding  of 
God: 

Just  before  one  of  his  most  stunning 
victories,  the  relief  of  Bastogne,  Patton 
calls  for  the  military  chaplain.    His 
advance  is  threatened  by  bad  weather, 
and  he  wants  the  chaplain  to  pray  for 
fair  weather.   The  chaplain  responds: 
"May  I  say.  General,  that  it  usually  isn't 
a  customary  thing  among  men  of  my 
profession  to  pray  for  clear  weather  to 
kill  fellowmen."    Yet  he  writes  this 
prayer: 

Almighty  and  most  merciful  Father, 
we  humbly  beseech  thee,  of  Thy 
great  goodness,  to  restrain  these 
immoderate  rains  with  which  we 
have  had  to  contend.    Grant  us  fair 
weather  for  battle.    Graciously 
hearken  to  us  as  soldiers  who  call 
upon  thee  that,  armed  with  Thy 
power,  we  may  advance  from  vic- 
tory to  victory,  and  crush  the  op- 
pression and  wickedness  of  our 
enemies,   and   establish  Thy   justice 
among  men  and  nations.    Amen. 

How  does  Patton's  request  and  the 
chaplain's  compliance  reveal  our 
tendency  to  try  to  "use"  God  for  our  own 
purposes?   Do  you  find  anything  of- 
fensive about  this  type  of  prayer?  In 
what  ways  is  this  utilitarian  view  of  God 
still  evident  in  American  culture?    Q 


This   is  another  discussion   guide  in    the   Feed- 
fonvard  Series,   a   feature  of  the  CuUural  Infor- 
mation Service,  2900  Queen  Lane.  Philadelphia. 
Pa.    19129. 


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ORDER  FOR  CHRISTMAS  —  Record  album,  "Life 
Is  Good,  Yea!"  highlighting  the  story  of  Ted 
Studebaker,  Brethren  Volunteer  Service  worker 
killed  in  Vietnam.  Selections  include  folk  songs 
recorded  by  Ted,  interview  by  Howard  Royer, 
wedding  music,  Kohol  congregational  singing, 
Vietnamese  songs.  Produced  by  Gary  Stude- 
baker and  Steve  Engle,  with  proceeds  to  Ted 
Studebaker  Memorial  Fund,  Church  of  the  Breth- 
ren General  Board.  $4  per  album.  Order  from 
The  Brethren  Press,  1451  Dundee  Ave.,  Elgin, 
III.  60120. 

BRETHREN  HISTORY  BICYCLE  TOUR  —  in  Eastern 
Pennsylvania  and  Maryland.  Visit  Ephrata  Cloi- 
ster, Germantown  Church,  Antietam  Church,  New 
Windsor  and  other  points  of  interest.  If  you 
enioy  bicycling  and  are  interested  in  a  week- 
long  trip  of  this  nature  for  summer,  1973,  write 
to  John  Post,  1451   Dundee  Ave.,  Elgin,   III.  60120. 

HELP  WANTED  —  Unique  living  and  service  op- 
portunity for  mature  individuals  and  families:  Live 
in  (and  help  develop  for  new  purposes)  a  manor- 
house  by  historic  Sherandoah  River  near  New 
Market,  Va.;  participate  in  "The  Bridge,"  dedi- 
cated to  Christian  community  and  reconciling 
service.  Need  vision  and  varied  v^'ork  skills. 
Contact  Willard  Dulabaum,  303  Broad  St.,  Bridge- 
water,    Va.    22812. 

ANNUAL  CONFERENCE  AND  ALASKA —Air  con- 
ditioned bus  tour  to  Annual  Conference  in  Fresno, 
Calif.,  and  then  to  Alaska,  returning  via  Cana- 
dian Rockies.  A  second  bus  will  travel  to  Fresno 
and  return  directly  after  Conference.  Both  tours 
leave  June  19,  1973.  Write  J.  Kenneth  Kreider, 
Route   3,    Elizabethtown,   Pa.    17022. 


11-15-72    MESSENGER     21 


■{^[LairDllDDI]^]   p(Q)DD1]l^^ 


98th   BVS  unit 

Sandv  Beeghly.  of  Oakland.  Md.,  to  Creative 
Child   Care   Center.    Phoenix,  Ariz. 

Klaus  Bloch.  of  Dusseldorf.  Germanv,  to 
^Vashington  City  Church  of  the  Brethren, 
Washington.    D.C. 

Franz  Brochschneider.  of  Rietberg,  Germany, 
to   United   Farm   \\'orkers.  Los   .\ngeles,   Calif, 

Ken  Carbern-,  of  Camp  Hill,  Pa.,  to  BVS 
Training   Staff,   Elgin,   111. 

Ste\e  Det^viler,  of  Nappanee,  Ind,,  to 
Church  of  the  Brethren  Home,  Neffs\ille.  Pa. 

Gary  Frantz.  of  Beatrice,  Neb.,  to  Full  Year 
Full  Day  Headstart.  Lancaster.  Pa. 

Jeff  and  Debbie  Ho\is.  of  Waynesboro.  Pa., 
to  Martin  Luther  King  Center,  AlcComb.  Miss. 

Jim  and  Melinda  Jones,  of  La  \^erne,  Calif., 
to  Europe 

Richard  Judy,  of  Canfield,  Ohio,  to  Church 
of  the  Brethren  Home.  \Vindber,  Pa. 

James  and  Sarah  .^nn  Leasure,  of  Cuher 
City.  Calif.,  to  Europe 

Georgann  Lehman,  of  St.  Charles,  111.,  to 
Handi-Camp.  Inc..  Tucson.  ,\riz. 

Janice  Martin,  of  -Annville.  Pa.,  to  Eastern 
State  School  and  Hospital.  Tre\ose.  Pa. 

Joe  M\er,  of  Columbia,  Pa.,  to  Delta  Min- 
istry Green\ille.  Miss. 

Leah  Oxley,  of  Onalaska,  \\'ash.,  to  Boulder 
Hill  Church  of  the  Brethren.  Aurora,  111. 

Stephanie  Polzin.  of  Saginaw,  Mich.,  to  the 
Glasier  House.  Den\er.  Colo. 

Merlin  Reish.  of  Harrisonburg.  Va..  to 
Church  of  the   Brethren  Home.  AVindber.   Pa. 

Vernon  Rodes.  of  Columbia,  Md..  to  Delta 
Housing  De\elopment  Corporation.  Indianola, 
Miss. 

Ste\e  Sa\re.  of  Bridge^vater.  Va.,  to  National 
Institutes  of  Health.  Bethesda.   Md. 

Dale  Shenk.  of  Lititz,  Pa.,  to  Marion  Coun- 
ty Ju\enile  Court  and  Center,  Indianapolis, 
Ind. 

Karen  Simmons,  of  Harrisonburg.  Va.,  to 
Bethany  Brethren  Hospital,  Chicago,  111. 

Claudia  Swandek.  of  A\'olfsburg.  Germanv, 
to  First  Church  of  the  Brethren.  Harrisburg, 
Pa. 

Judy  Tidwell.  of  Hobart.  Ind.,  to  Better 
Way,   Inc..  Elyria.   Ohio 

Carol  Tritt.  of  Carlisle.  Pa.,  to  Carroll 
County  Committee  for  Day  Care.  Westminster. 
Md. 

Carol  Walbridge,  of  Easton,  Md..  to  Darke 
County  Migrant  Ministry,  Union  City.  Ohio 


Pastoral   placements 

W.  Luke  Brandt,  from  Mountville,  .•\tlantic 
Northeast,  to  Indian  Creek.  Atlantic  North- 
east 

Ronald  Clark,  to  Muncie,  South/Central 
Indiana 

B.  Wayne  Crist,  from  Pomona,  Pacific 
Southwest,    to   McPherson.   Western    Plains 

C.  Albert  Guver.  from  Denver.  Prince  of 
Peace,  Western  Plains,  to  Immanuel  Paoli, 
Atlantic    Northeast 

E.  Merrit  Hulst  Jr.,  to  Cedar  Grove,  South- 
ern Ohio 

C.  Leonard  Lutz.  from  South  Whitley, 
South/Central  Indiana,  to  Clear  Creek,  South/ 
Central  Indiana 

Norman  Meyers,  to  Kingsley,  Iowa-Minne- 
sota 

Nolan  Porter,  from  African  Methodist 
Episcopal  Cliurch  to  Los  Angeles,  Imperial 
Heights.   Pacific  Southwest 

Arthur  Scrogum.  from  retirement  to  Pasa- 
dena. Pacific  Southwest 


Wedding   anniversaries 

Mr.   and  Mrs.  Wayne  Gerdes.  Dixon,  111.  50 
Mr.    and    Mrs.    Raymond    Hartman.   Ashley. 

Ind..  50 

Mr.   and    Mrs.    Harold   Layman.   Cloverdale. 

Va.,  51 


Mr.  and  Mrs.  Ohmer  Kreitzer,  Richmond, 
Ind.,   55 

Mr.  and  Mrs.  Charles  Hickman,  Akron. 
Ohio.  56 

Mr.  and  Mrs.  Harry  Royer,  Bradford,  Ohio. 
60 

Mr.  and  Mrs.  O.  G.  Whitmer,  Dayton,  Va.. 
60 


Deaths 

Harold  D.   .Adams.   Modesto,  Calif.,  on  July 
3,  1972,  aged  66 
-Alice  -Aukerman,  Green\ille.  Ohio,  on  Aug. 

9,  1972.   aged   79 

George  Berkley.  Johnstown.  Pa.,  on  June 
26.    1972 

Minnie  Blake.  Dayton.  Ohio,  on  July  7. 
1972 

Fem  Bower.  Ft.  Wayne.  Ind.,  on  July  14. 
1972 

Glenn  Bower.  Ft.  Wayne.  Ind..  on  July  14, 
1972 

Karen  Bovver.  Ft.  Wavne,  Ind.,  on  July  14. 
1972 

Ormal  Buell,  FUnt,  Mich.,  on  July  12,  1972 

Fred  Delk,  North  Manchester,  Ind.,  on 
July  22,  1972 

Jacob  M.  Kurtz.  Leola.  Pa.,  on  July  8. 
1972.   aged  82 

Minnie     Landis,     Dayton,     Ohio,    on     Aug. 

10.  1972.  aged  85 

Sarah  Lenhart,  Mountville.  Pa.,  on  July 
23.    1972.   aged   79 

George  Lewallen,  New  Paris,  Ind..  on  -Aug. 
10.  1972 

Flora  Mae.  Boones  Mill.  Va.,  on  June  30. 
1972.  aged   78 

Benjamin  Manning,  Mount\ille.  Pa.,  on 
July  23.   1972.  aged  92 

Marv'  Baer  Martin.  Mt.  Morris.  111.,  aged  97 

Flo  K.  McConnell.  York.  Pa.,  on  July  2, 
1972.  aged  80 

Chester  Miller.  Hutchinson.  Kans.,  on  July 
23.    1972 

Don  Miller.  Dayton,  Ohio,  on  July  19,  1972 

Irene  Miller.  Mversdale,  Pa.,  on  July  26, 
1972 

Floyd  Mills,  .Akron,  Ohio,  on  July  10,  1972 

Phares  M.  Mohler.  Leola.  Pa.,  on  July  17, 
1972.  aged  76 

John  O.  Myers,  Myersdale.  Pa.,  on  July  3. 
1972 

W.  D.  Pennington.  Cabool.  Mo.,  on  July  13. 
1972,  aged  79 

■Albert  Penrose.  Ligonier,  Pa.,  in  July  1972 

Gertrude  H.  Phillips.  New  Paris,  Ind.,  on 
June    18,    1972,   aged  78 

Ethel  Piper,  North  Manchester,  Ind..  on 
July  24,    1972 

Etta  Replogle.  Johnstown.  Pa.,  on  June  15, 
1972 

Boyd  Revis,  Creekville.  Kv..  on  July  6.  1972 

Linda  Russell,  Hoo\ers\ ille.  Pa.,  on  June 
30.  1972 

LeRov  W.  Shafer,  Pontiac,  Mich.,  in  July 
1972 

Clyde  Sheeps.  Defiance.  Ohio,  on  -Aug.  13. 
1972.    aged    68 

J.  Wilbur  Shepherd.  Flint.  Mich.,  on  July 
18.   1972 

Robert  A.  Sipe.  York.  Pa.,  on  July  22.  1972. 
aged  47 

J.  O.  Smith.  Conrad.  Iowa,  on  June  14. 
1972,  aged  82 

Gary  S.  Spitler.  Luray.  \'a..  on  May  27, 
1972,  aged  32 

Ella  Berkley  Stern,  Franklin  Gro\e,  111.,  in 
July   1972.  aged  83 

Ruby  Tucker,  Hutchinson.  Kans..  on  June 
12.    1972 

Edna  \\'heelock.  Green\'ille,  Ohio,  on  Jt/Jv 
10.   1972.  aged  89 

Tessie  Wolfe,  Battle  Creek.  Mich.,  on  July 
5.   1972 

Richard  Workman.  Roanoke.  Va.,  on  July 
26.   1972 

Luther  Yingling.  York,  Pa.,  on  July  9,  1972 


LETTERS  /  from  1 

of  waiting  for  a  trafiic  light  to  change,  but 
how  much  worse  would  be  the  drive  home 
without  the  traffic  lights! 

Thou  Shalt  not  kill,  thou  shall  not  com- 
mit adultery,  thou  shall  not  covet,  are 
warnings  of  a  way  of  life  that  produces 
bitterness  and  frustration. 

In  a  similar  way,  our  forefathers'  admo- 
nitions against  the  use  of  certain  stimulants 
were  guides  to  a  life  that  was  fuller  and 
freer  than  that  of  others  who  learned  to 
depend  upon  these  things  and  to  be  miser- 
able without  them.  Medical  findings  in  re- 
cent years  have  borne  out  the  wisdom  of 
abstinence.  We  do  not  condemn  those  who 
choose  otherwise,  but  we  find  it  hard  to 
understand  their  choice. 

I  believe  the  Church  of  the  Brethren 
should  firmly  maintain  the  high  standards 
of  honesty,  modesty,  fidelity,  abstinence 
from  all  addictive  substances,  reverence 
for  life,  and  emphasis  upon  a  certain  sim- 
plicity of  life-style,  which  are  all  part  of 
our  heritage.  I  was  appalled  at  the  state- 
ments on  divorce  and  on  abortion  which 
Annual  Conference  approved. 

We  have  been  created  by  a  loving  God 
who  has  shown  us  a  way  of  life  that  is 
full  of  joy.  He  asks  us  to  live  in  a  world 
that  seeks  pleasure  —  desperately.  A  world 
that  cries  out  that  there  is  no  lasting  satis- 
faction anywhere.  How  foolish  we  would 
be  to  let  that  cra2y  mixed-up  world  tell  us 
how  to  live! 

Let  us  hold  our  standards  high  and  be 
about  our  task  of  reconciling  others  to 
God's  way,  bringing  them  into  the  fellow- 
ship which  we  know  to  be  rich  and  satisfy- 
ing, but  insisting  that  they  accept  those 
standards  before  becoming  members  of  the 
church.  .  .  .  Keeping  our  eyes  on  Jesus, 
seeing  how  far  short  we  fall  in  comparison 
with  him.  will  help  us  to  maintain  a  proper 
perspective.  ,  ,  .  God  has  given  us  a  won- 
derful message.  I  pray  that  we  may  live 
his  love,  live  it  in  purity  and  gentleness, 
that  we  be  neither  harsh  nor  compromising. 

Dorothy  N,   Lloyt) 
Spring  City.  Pa. 

ANTIETAM   REVISITED 

As  one  who  had  the  privilege  of  attending 
the  Anniversary  Service  at  the  Antietam 
Dunker  Church,  I  wish  to  commend  you 
for  the  fine  historical  background  given  in 
Messenger  (Sept.  15). 

I  came  away  from  the  service  inspired 
but  yet  somewhat  troubled  by  the  differ- 
ences between  the  witness  of  the  nineteenth- 
century  and  twentieth-century  Brethren. 
The  Brethren  of  Antietam  bravely  said  no 
to  killing  and  yes  to  the  sacredness  of  all 
human  life,   both  Union  and   Confederate. 


22     MESSENGER    11-15-72 


t 


But  what  about  the  Brethren  witness  of 
today?  Should  we  not  be  shouting  for  all 
the  world  to  hear,  our  no  to  all  killing 
and  a  resounding  yes  to  the  sacredness  of 
all  human  life;  North  and  South  Vietna- 
mese as  well  as  American;  Arab  as  well 
as  Israeli? 

Carol  Cave 
Martinsburg,  W.  Va. 

EXPOSING  OUR  GULLIBILITY 

I  wholeheartedly  commend  Messenger 
for  its  printing  of  Arthur  Hoppe's  article 
"The  Games  Global  Leaders  Play"  (June 
1).  It  certainly  does  put  war  in  the  proper 
perspective! 

This  article  should  be  on  the  required 
reading  list  of  every  person  who  calls  him- 
self or  herself  a  Christian,  and  professes 
to  show  forth  the  love  of  God  in  Christ. 
Sure  it  hurts  to  have  our  gullibility  ex- 
posed, but  in  facing  up  to  things  as  they 
are,  perhaps  we  will  be  more  willing  to 
obey  God  rather  than  man. 

Pearl    Weaver 
Fairborn,  Ohio 

UNDERSTANDING  THE   ENEMY 

I  read  incredulously  Helen  Forney's  let- 
ter (Sept.  15)  in  which  she  urged  that  we 
support  the  President  in  his  action  toward 
better  understanding  our  "enemy"  in  Red 
China.  I  will  not  get  into  the  very  possible 
greed  and  political  motives.  I  would  like 
instead  to  explain  why  words  like  "support 
and  commend"  which  Ms.  Forney  uses  in 
reference  to  President  Nixon  are  beyond  my 
ability  to  comprehend  when  mentioned  in 
relation  to  that  individual. 

Every  day  4,000  men,  women,  and  chil- 
dren die  as  the  result  of  our  bombing  of 
Vietnam.  The  dikes  are  in  jeopardy  due  to 
our  hitting  at  their  foundations  (the  Ger- 
man responsible  for  bombing  Holland's 
dikes  was  tried  as  a  horrendous  war  crim- 
inal). If  the  dikes  go,  a  million  people 
could  starve.  Antipersonnel  bombs  — once 
cruel  enough  under  previous  administra- 
tions—  have  been  refined  by  this  one. 
These  bombs,  which  in  no  way  affect  non- 
human  targets  such  as  weapons,  factories, 
and  roads,  are  dropped  to  blanket  highly 
civilian  areas.  The  bombs  release  thousands 
of  spearlike  darts  which  under  Mr.  Nixon 
are  made  of  plastic  and  have  barbed  ends. 
You  see,  Ms.  Forney,  when  these  enter 
human  beings  —  women  and  children  —  a 
doctor  cannot  remove  them  for,  being  plas- 
tic, they  do  not  show  on  X  rays.  And  any 
accidental  or  medical  attempt  to  remove 
the  ones  not  too  far  embedded  causes  hem- 
orrhaging and  ruptures.  Children  will  be 
slowly    dying   or   living   in   pain   of   move- 


ment  all   their  lives   due   to   this. 

Children  are  born  deformed  there  be- 
cause of  our  defoliants.  And  surely  you 
have  seen  the  horrible  pictures  of  children 
running  from  villages  tearing  at  their 
napalmed  clothing.  We  were  spared  seeing 
the  final  pictures.  You  see,  our  napalm  has 
been  refined  too  —  it  can't  be  removed.  It 
finishes  its  trip  through  tissue  and  muscle 
to  the  bone.  Does  this  help  us  understand 
our  enemy?  His  children  can  be  made  to 
suffer  unbearably  and  he  can  mourn  just 
as  we  would! 

Further  —  there  is  the  brutal  genocide 
conducted  against  the  people  of  Bangladesh. 
We  are  giving  aid  now  to  Bangladesh. 
That's  fine.  We  are  not  giving  as  much  as 
India  is  and  we're  the  top  of  the  affluent 
world. 

Do  you  know  who  supplied  the  Pakistani 
troops  with  their  weapons?  Do  you  know 
who  the  Pakistanis  got  electric  chairs  from, 
used  to  torture,  not  to  execute?  Do  you 
know  whose  military  advisers  helped  train 
Pakistani  troops?  The  horrible  raping, 
slaughtering,  mutilating,  maiming  atrocity 
was  conducted  with  our  military  aid  despite 
Senate  actions  to  stop  it. 

I  am  not  at  all  sorry  to  say  that  I 
cannot  commend  Mr.  Nixon  for  his  Red 
China  trip.  I  can't  do  much  more  at  this 
point  but  protest  and  write  and  look  at 
my  fine  healthy  two-year-old  son  and  weep 
for  the  mothers  of  Vietnam  and  Bangla- 
desh.   .   .   . 

Liz  Robinson 
Carpentersville,  III. 

WHO  ARE  THE   EXPLOITERS? 

Brother  Benton  Rhoades  has  called  for 
"careful  study,  .  .  .  frank  discussion,  and 
a  continued  search  for  the  mind  of  Christ" 
regarding  what  he  terms  the  "Brethren  and 
the    Farm    Worker    Issue"    (Sept.     15).     I 


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agree  with  him  that  such  discussion  would 
be  beneficial.  I  disagree  with  what  I  take 
to  be  his  position  on  this  issue. 

At  the  risk  of  putting  words  into  Brother 
Benton's  mouth,  it  seems  to  me  that  his 
position  is  essentially  this: 

1.  Farm  workers  are  poor. 

2.  Poverty  exists  only  because  there  is 
exploitation. 

3.  The  proximate  (and  apparently  on- 
ly source  of  exploitation  of  farm  workers 
are  the  growers. 

4.  The  workers  have  organized  to  press 
their  just  demands.  To  date  they  have  been 
unsuccessful   in  winning  justice  because   of 


the  obstinance  of  the  growers. 

5.  Growers  could,  if  they  only  would, 
grant  the  workers'  demands,  thus  achieving 
justice,  ending  exploitation,  and  consequent- 
ly ending  poverty. 

6.  Since  justice  is  a  Christian  imperative, 
Brethren  Christians  should  support  the 
workers  by  boycott  and  resolution. 

Such  a  formulation  is  too  simple.  While 
such  oversimplifications  may  suit  the  selfish 
political  purposes  of  a  Kennedy,  Christians 
if  they  seek  justice  ought  not  settle  for 
inadequate   solutions  to   complex   problems. 

Let  us  agree  that  there  are  a  great  num- 
ber of  very  poor  farm  workers.  Let  us 
further  agree  that  many  of  these  individuals 
are  exploited.  Whether  or  not  their  poverty 
is  solely  due  to  exploitation  is  another  mat- 
ter and  outside  of  what  is  properly  part 
of  this  issue.  I  believe  that  the  real  con- 
siderations are  ( I )  Who  are  the  exploiters? 
and  (2)  What  is  possible  ("can  be  done") 
to  end  the  exploitation? 

Are  the  growers  the  exploiters?  Agricul- 
ture in  general  has  been  faced  with  reduc- 
ing profits  over  the  past  twenty-five  years. 
The  family  farm  or  ranch  is  a  disappearing 
American  phenomenon,  largely  due  to  spi- 
raling  production  costs  which  have  driven 
agriculture  into  larger  and  larger  production 
units.  To  accuse  the  growers,  many  of 
whom  are  themselves  on  the  verge  of  being 
driven  off  the  land,  of  exploitation  is  not 
justice  either. 

Maybe  the  exploiters  are  folks  like  my 
family  and  me  who  live  in  the  agricultural 
communities  which  are  dependent  upon  "the 
crop"  which  must  have  low-cost  labor  for 
its  harvest. 

Maybe  the  exploiters  are  folks,  like  you, 
who  are  the  consumers.  Maybe  it's  the 
folks  who  are  already  unhappy  about  "high 
food  costs"  even  though  they  spend  less  of 
their  income  dollar  on  food  than  in  any 
other  country  in  the  world.  One  wonders 
if  these  same  folks  would  pay  the  higher 
prices  for  produce  necessary  to  pay  for 
higher  costs  of  production. 

Maybe  the  exploiters  are  all  of  us  in 
the  larger  community,  not  just  the  growers, 
who  benefit  from  any  economy  which  ex- 
ploits certain  of  its  members.  Like  Pogo, 
I  suspect,  "We  have  met  the  enemy  and 
they  is  us." 

So  let  us  join  Brother  Benton's  call  for 
dialogue,  study,  and  discussion.  Let  us  do 
so  with  open  minds.  Let  us  involve  experts 
within  our  own  denomination  .  .  .  econo- 
mists, sociologists,  agriculturists,  as  well  as 
farm  workers.  Let  us  not  settle  for  simplis- 
tic rhetoric. 

Robert  M.  Kintner,  M.D. 
Wenatchee,  Wash. 


11-15-72  MESSENGER     23 


To  Regain  a  Sense  of  Ourselves 


Thanksgiving  is  a  time  for  individuals  and  families  to 
take  stock  of  matters  spiritual  and  material.  But  given 
the  tradition  of  the  event  as  a  national  festival.  Thanks- 
giving is  something  else  as  well:  a  time  for  reflection 
on  the  quality  and  direction  of  our  life  together  as  a 
nation. 

Especially  in  the  years  from  now  up  to  1976, 
when  the  USA  observes  the  200th  anniversary  of  its 
founding.  And  especially  for  such  a  time  as  this,  when 
so  many  of  the  principles  upon  which  that  founding 
took  place  have  become  obscured  —  recent  political 
campaign   oratory    notwithstanding. 

The  situation  of  our  country  in  the  70s,  asserts 
one  astute  observer,  Albert  Szent-Gyorgyi,  is  like  an 
atmospheric  inversion  in  which  pollution  becomes  un- 
bearable. As  cases  in  point,  the  professor/ writer  cites 
historic  values  which  have  been  turned  upside  down. 
The  USA  champions  democracy  but  makes  allies  of 
dictators  and  arms  them  against  their  own  people. 
We  affirm  life,  yet  we  and  the  Soviet  Union  have  in- 
vested a  trillion  dollars  in  armaments  while  half  the 
world's  children  lack  enough  protein  to  build  stable 
bodies  and  sane  minds.  Our  countr}'  has  unleashed  its 
technical  superiority  on  an  underdeveloped  nation 
which  never  attacked  us.  To  a  large  extent  ours  is  a 
death  oriented  society  spending  its  resources  on  self- 
destruction  instead  of  self-elevation.  The  overriding 
concern,  warns  the  Nobel  laureate,  must  be  how  to 
get  out  of  the  situation  before  passing  the  point  of  no 
return.  How  to  bring  about  a  resurgence  of  the  prin- 
ciples upon  which  the  nation  was  founded.  How,  in 
sum,  to  Americanize  America. 

Another  voice  no  less  eloquent,  poet,  playwright, 
diplomat  Archibald  MacLeish  has  long  lamented  the 
loss  of  the  American  past.  The  American  Thing,  the 
American  Idea,  the  American  Proposition,  he  said 
last  May  on  the  occasion  of  his  80th  birthday,  is  no 
longer  a  visible  force  in  the  lives  of  most  of  us:  "We 
don't  live  together  as  a  people  with  a  common  vision 
of  ourselves  and  our  destiny."   He  would  have  us  re- 


turn to  a  preoccupation  with  America  as  a  land  of  un- 
folding democratic  vistas  and  as  a  people  respectful  of 
humanity  —  their  own  and  others. 

But  there  are  also  abroad  in  the  Republic  reaction- 
ary elements  as  well  as  revolutionary  ones,  Jeremy 
Rifkin  stressed  last  year  in  The  Progressive.  He  out- 
lined ruthless  competition,  material  acquisition,  the  sa- 
credness  of  private  property,  survival  of  the  fittest,  and 
war  as  reactionary  claims  which  eclipse  the  principles 
that  promise  Americans  a  unique  social  identity. 

Over  against  these  are  the  revolutionary  beliefs 
which  derive  from  the  principle  of  our  inherent  unity 
and  fraternity.  Rifkin  adds.  These  aspirations  include 
respect  for  the  judgment  of  the  common  person,  dis- 
trust of  those  who  command  positions  of  power  and 
privilege;  freedom  of  expression;  right  to  self-deter- 
mination; cooperative  enterprise;  government  of  the 
people,  by  the  people,  for  the  people;  conscience  above 
property  and  institutions;  s>Tnpathetic  interest  in  the 
new,  the  untried,  the  unexplored;  equality  of  oppor- 
tunity; confidence  in  the  ability  to  create  a  more  just 
world;  and  faith  in  the  brotherhood  of  all  mankind. 


Ihe  appeal  I  hear  from  Rifkin  and  MacLeish  and 
Szent-Gyorgyi  is  that  the  revolutionary  elements  of 
the  American  past  need  be  sought  for  the  American 
future.  Structures  will  change,  but  the  search  for  ulti- 
mate values  must  go  on.  The  American  Declaration 
that  "all  men  are  created  equal,  that  they  are  endowed 
by  their  Creator  with  certain  unalienable  Rights."  must 
be  experienced  anew. 

Christians  will  not  follow  blindly  values  old  or  new, 
but  neither  will  they  ignore  that  of  their  nation's  legacy 
which  is  consistent  with  their  own  peculiar  values. 
Hence  we  need  listen,  reflect,  respond  to  what  Archi- 
bald MacLeish  declares  of  our  heritage:  "No  nation  in 
history  ever  announced  at  its  beginning  so  great  a 
human  purpose.  That  purpose,  soiled  and  bedraggled 
perhaps,  is  still  around  us."  —  h.e.r. 


24     MESSENGER     11-15-72 


The  Jesus  Trip:  Advent  of 
the  Jesus  Freaks 

"At  least  they're  not  on  drugs."  "They 
are  moral."  Much  is  being  said  re- 
garding the  Jesus  movement.  Will  it 
have  lasting  significance  or  is  it  a  fad? 
Lowell  D.  Streiker's  vivid  first-hand 
account  is  ".  .  .  well  worth  reading." 
— Piiblishers'  Weekly.  "One  of  the  best 
offered  on  the  subject!" — Bookstore 
Journal.  Paper,  $1.95 


and  a  host  of  others 


Abortion:  The  Agonizing  Decision 

David  R.  Mace.  ".  .  .  an  extremely  well 
organized  presentation  of  one  of  the  most 
pressing  social  problems  of  our  day,  .  .  . 
Forthright,  thoughtful  .  .  ."—Dr.  S.  H. 
Sturgis,  former  head  of  OB/GYN  Dept., 
Harvard  Med.  School.  Cloth,  $3.75; 
paper,  $1.95 

Wars  and  Rumors  of  Wars 

Roger  L.  Shinn,  winner  of  the  1971 
Abingdon  Religious  Book  Award,  combines 
his  WW  II  combat  diary  with  an  en- 
lightened  20th-century  look  at  the  phe- 
nomenon of  war.  A  critical  examination 
written  by  one  who  has  been  there.  $5.95 

The  Spouse  Gap 

One  fourth  of  all  divorces  take  place  after 
15  or  more  years  of  marriage.  Robert  Lee 
and  Marjorie  Casebier  show  how  to  over- 
come the  many  crises  of  the  middle  years 
and  have  a  fuller  life  together.  ".  .  .  rec- 
ommended warmly." — Family  Life.  $4.95 


Haircuts  and  Holiness 

If  you  have  ever  doubted  the  reality  of  any 
Christian  precept  or  questioned  privately 
your  true  feelings  about  God,  you  may 
find  answers  in  this  extraordinary 
book  by  Louis  Cassels.  Excellent  for  group 
discussion  or  private  reading.  Paper,  $1.75 


of  Lpur  local  book/t-oce 

Qbingdon 


Dean  Kelley  has  presented  much  dis- 
turbing truth  about  the  Hberal  church- 
es. ..  .  This  book  is  a  painful  blessing 
to  us.  One  of  my  reactions  is  "thank 
God  for  the  book." 

But  in  addition  to  presenting  truth, 
Mr.  Kelley  has  also  presented  a  distor- 
tion of  truth.  ...  I  think  Mr.  Kelley's 
diagnosis  related  to  the  liberal  church- 
es is  inaccurate.  He  speaks  about  "dy- 
ing churches,"  "mortal  decline,"  and 
states  that  the  "process  is  irreversible." 
Mr.  Kelley  is  prematurely  announcing 
the  death  of  liberal  churches.  At  this 
point  I  am  convinced  he  is  ignoring 
all  the  new  life  and  excitement  that  is 
stirring  throughout  the  liberal  church- 
es. 

After  justifiably  criticizing  liberal 
churches  for  giving  central  importance 
to  peripheral  causes,  the  author  falls 
into  the  same  kind  of  mistake  himself. 
He  looks  at  flourishing  conservative 
churches  and  then  states  that  the  key 
to  success  is  "strictness."  .  .  .  The  em- 
phasis on  strictness  as  a  gate  to  success 
in  terms  of  growth,  financial  commit- 
ment, and  new  life  is  a  misappropria- 
tion of  meaning  and  importance.  The 
flourishing  churches  are  strict,  but 
their  strictness  is  the  result  of  their  in- 
tense commitment  to  Christ  and  to 
truth  as  they  see  it,  rather  than  strict- 
ness being  the  central  key  to  success. 
There  has  to  be  something  more  cen- 
tral than  strictness.  Their  strictness  is 
not  appealing,  but  their  full  commit- 
ment to  Christ  and  their  joyous  excite- 
ment is. 

I  cannot  appreciate  the  apparent  ad- 
vice of  the  book:  "Be  like  those 
churches  and  you,  too,  will  succeed." 
To  adopt  someone  else's  rules  and  pat- 
terns and  especially  someone  else's 
concepts  of  truth  necessitates  surren- 
dering our  own  integrity  and  in  fact 
"selling  our  souls  for  a  mess  of  pot- 
tage." The  goal  is  not  "success"  in  Mr. 
Kelley's  terms,  but  faithfulness  to  God's 
spirit  speaking  to  and  through  us!  .  .  . 
Matthew  Meyer 

Dean  Kelley's  Why  Conservative 
Churches  Are  Growing  is  an  unusual 
book.  Kelley  is  a  United  Methodist 
who  serves  on  the  staff  of  the  NCC. 
After  giving  ample  statistics  showing 
that  liberal  churches  indeed  are  dying, 
he  very  frankly  and  pointedly  shows 
that  the  churches  which  are  growing 
are  those  that  are  "unreasonable,"  in- 
tolerant, and  "otherworldly."  A 
church  that  does  not  furnish  its  mem- 
bers with  beliefs  and  practices  that 
give  meaning  to  the  uhimate  questions 
about  life  and  death  and  the  eternal 
world,  wnll  eventually  die.  The  church 
(to  grow)  must  serve  distinctively  "re- 
ligious" purposes,  and  must  not  merely 


be  a  club  devoted  to  solving  current 
social  problems.  The  author's  discus- 
sion of  the  Anabaptist  Movement  is 
excellent  (he  is  especially  perceptive 
in  distinguishing  between  pacifism  and 
nonresistance).  The  book  is  written 
from  a  sociological  (rather  than  a  the- 
ological) viewpoint,  and  thus  Kelley's 
"conservative"  includes  not  only  or- 
thodox Protestant  groups,  but  also 
some  of  the  cult  systems.  I  hope 
church  leaders  will  read  this  book 
carefully. 

Harold  S.  Martin 

With  careful  study  this  popular 
book  can  be  valuable.  It  can  also  be 
dangerous.  It  can  be  quoted  or  mis- 
quoted, used  or  misused,  helpful  or 
harmful  by  both  liberals  and  conserva- 
tives who  seek  statistics,  sociological 
proof-texts  and  appealing  generaliza- 
tions to  fortify  their  strengths  or  weak- 
nesses, their  convictions  or  prejudices. 

Brethren  must  read  it.  It  can  help 
us  to  assess  who  we  are,  where  we  are, 
where  we  are  going  (or  not  going)  and 
why.  Dean  M.  Kelley,  a  National 
Council  of  Churches  executive,  in  this 
sociology  of  religion,  documents  what 
some  of  us  have  observed  for  quite 
awhile:  denominations  that  have  be- 
come deeply  involved  in  social  action 
and  ecumenical  movements  are  losing 
membership;  those  that  have,  chiefly 
been  more  exclusive,  insisting  that 
they  alone  and  uniquely  possess  divine 
truth,  held  on  to  the  old-time  beliefs, 
and  are  strong  on  discipline,  mission- 
ary zeal,  absolutism,  nonconformity 
and  even  fanaticism,  are  gaining  mem- 
bers. Efforts  to  foster  brotherhood, 
peace,  justice,  freedom  and  compas- 
sion, he  suggests,  do  not  draw  crowds 
or  add  to  membership  rolls. 

Brethren  who  have  tried  to  under- 
stand, accept  and  practice  values  in 
both  groups,  who  are  currently  in  an 
identity  crisis  and  losing  members,  and 
who  are  eager  to  be  obedient  to  Jesus 
Christ  in  forms  of  radical  discipleship, 
have  much  to  ponder  as  they  read  this 
book.  As  we  read,  we  must  reflect  up- 
on this  haunting  question:  Is  not  faith- 
fulness to  Jesus  Christ  as  Lord  and  not 
a  growing  membership  our  primary  re- 
sponsibility? 

Harold  Bomberger 

When  I  began  reading  Why  Con- 
servative Churches  Are  Growing,  it 
was  with  a  bias  against  it.  .  .  .  Since 
I  identified  more  with  "'mainline"  de- 
nominations than  I  did  the  "conserva- 
tive" or  "fundamentalist"  groups,  I  did 
not  want  to  accept  the  material  of- 
fered. 

Having  now  read.  Why  Conserva- 
tive Churches  Are  Growing,  I  consid- 


er it  the  strongest  book  on  evangelism 
that  I  have  read.  It  is  not  labeled 
evangelism.  I  am  not  even  certain  the 
word  appears  in  the  whole  book.  But 
that  is  the  issue  and  it  relates  to  the 
seriousness  and  expectancy  in  church 
membership.  It  speaks  directly  to  the 
Church  of  the  Brethren  and  to  our 
congregation.  Common  sense  would 
say  that  the  lower  the  requirements  for 
membership,  the  less  expectation,  the 
more  the  people  will  flock  in.  But  that 
is  not  our  experience.  It  is  precisely 
in  those  churches  that  demand  the 
most,  who  command  an  allegiance 
from  all  of  life,  that  growth  is  taking 
place. 

Kelley  traces  the  pattern  of  the  Ana- 
baptists (of  which  we  are  part)  and 
the  Wesleyans  in  membership,  saying 
it  "can  give  us  guidance  in  shaping 
and  preserving  the  integrity  of  reli- 
gious organization  without  violating 
the  dignity  or  integrity  of  persons.".  .  . 

In  the  early  1950's,  the  image  of  the 
Church  that  Brethren  embraced  was 
"downtown  Presbyterian."  Though 
Kelley  helps  us  to  see  that  it  is  a  ca- 
daver, whether  we  can  embrace  an  im- 
age more  alive  is  very  much  a  question 
at  this  point. 

The  author  traces  membership  and 
church  school  enrollment  trends  in  the 
"mainline"  denominations  (as  usual, 
in  national  studies,  the  Brethren  do  not 
rate  a  notice).  From  1800  to  1960, 
there  is  a  solid  dramatic  trend  up- 
ward. Every  one  of  them  turns  around 
and  begins  a  decline  in  the  decade  of 
the  60's.  One  may  note  that  Kelley 
has  exaggerated  the  decline  through 
the  base  and  size  of  the  graphs,  with 
the  last  decade  isolated  and  separate. 
Still,  the  decline  is  real.  One  need  not 
accept  the  author's  contention  that  the 
"mainline"  denominations  are  dying 
and  that  there  is  no  possibility  of  re- 
versal. Still,  the  need  to  discover  a 
vital  option  to  authoritarianism  and 
literalism  in  the  church  is  very  much 
on  our  agenda.  .  .  . 

Leiand  Wilson 


»i^ -    '"  $6.95 

THE  BRETHREN  PRESS 
1451  Dundee  Ave. 
Elgin,  lU.  60120 


ssenger 

E    BRETHREN  DECEMBER    1972 


I 


Dean  Kelley  has  presented  much  dis- 
turbing truth  about  the  Hberal  church- 
es. ..  .  This  book  is  a  painful  blessing 
to  us.  One  of  my  reactions  is  "thank 
God  for  the  book." 

But  in  addition  to  presenting  truth, 
Mr.  Kelley  has  also  presented  a  distor- 
tion of  truth.  ...  I  think  Mr.  Kelley's 
diagnosis  related  to  the  liberal  church- 
es is  inaccurate.  He  speaks  about  "dy- 
ing churches,"  "mortal  decline,"  and 
states  that  the  "process  is  irreversible." 
Mr.  Kelley  is  prematurely  announcing 
the  death  of  liberal  churches.  At  this 
point  I  am  convinced  he  is  ignoring 
all  the  new  life  and  excitement  that  is 
stirring  throughout  the  liberal  church- 
es. 

After  justifiably  criticizing  liberal 
churches  for  giving  central  importance 
to  peripheral  causes,  the  author  falls 
into  the  same  kind  of  mistake  himself. 
He  looks  at  flourishing  conservative 
churches  and  then  states  that  the  key 
to  success  is  "strictness."  .  .  .  The  em- 
phasis on  strictness  as  a  gate  to  success 
in  terms  of  growth,  financial  commit- 
ment, and  new  life  is  a  misappropria- 
tion of  meaning  and  importance.  The 
flourishing  churches  are  strict,  but 
their  strictness  is  the  result  of  their  in- 
tense commitment  to  Christ  and  to 
truth  as  they  see  it,  rather  than  strict- 
ness being  the  central  key  to  success. 
There  has  to  be  something  more  cen- 
tral than  strictness.  Their  strictness  is 
not  appealing,  but  their  full  commit- 
ment to  Christ  and  their  joyous  excite- 
ment is. 

I  cannot  appreciate  the  apparent  ad- 
vice of  the  book:  "Be  like  those 
churches  and  you,  too,  will  succeed." 
To  adopt  someone  else's  rules  and  pat- 
terns and  especially  someone  else's 
concepts  of  truth  necessitates  surren- 
dering our  own  integrity  and  in  fact 
"selling  our  souls  for  a  mess  of  pot- 
tage." The  goal  is  not  "success"  in  Mr. 
Kelley's  terms,  but  faithfulness  to  God's 
spirit  speaking  to  and  through  us!  .  .  . 
Matthew  Meyer 

Dean  Kelley's  Why  Conservative 
Churches  Are  Growing  is  an  unusual 
book.  Kelley  is  a  United  Methodist 
who  serves  on  the  staff  of  the  NCC. 
After  giving  ample  statistics  showing 
that  liberal  churches  indeed  are  dying, 
he  very  frankly  and  pointedly  shows 
that  the  churches  which  are  growing 
are  those  that  are  "unreasonable,"  in- 
tolerant, and  "otherworldly."  A 
church  that  does  not  furnish  its  mem- 
bers with  beliefs  and  practices  that 
give  meaning  to  the  ultimate  questions 
about  life  and  death  and  the  eternal 
world,  will  eventually  die.  The  church 
(to  grow)  must  serve  distinctively  "re- 
ligious" purposes,  and  must  not  merely 


be  a  club  devoted  to  solving  current 
social  problems.  The  author's  discus- 
sion of  the  Anabaptist  Movement  is 
excellent  (he  is  especially  perceptive 
in  distinguishing  between  pacifism  and 
nonresistance).  The  book  is  written 
from  a  sociological  (rather  than  a  the- 
ological) viewpoint,  and  thus  Kelley's 
"conservative"  includes  not  only  or- 
thodox Protestant  groups,  but  also 
some  of  the  cult  systems.  I  hope 
church  leaders  will  read  this  book 
carefully. 

Harold  S.  Martin 

With  careful  study  this  popular 
book  can  be  valuable.  It  can  also  be 
dangerous.  It  can  be  quoted  or  mis- 
quoted, used  or  misused,  helpful  or 
harmful  by  both  liberals  and  conserva- 
tives who  seek  statistics,  sociological 
proof-texts  and  appealing  generaliza- 
tions to  fortify  their  strengths  or  weak- 
nesses, their  convictions  or  prejudices. 

Brethren  must  read  it.  It  can  help 
us  to  assess  who  we  are,  where  we  are, 
where  we  are  going  (or  not  going)  and 
why.  Dean  M.  Kelley,  a  National 
Council  of  Churches  executive,  in  this 
sociology  of  religion,  documents  what 
some  of  us  have  observed  for  quite 
awhile:  denominations  that  have  be- 
come deeply  involved  in  social  action 
and  ecumenical  movements  are  losing 
membership;  those  that  have,  chiefly 
been  more  exclusive,  insisting  that 
they  alone  and  uniquely  possess  divine 
truth,  held  on  to  the  old-time  beliefs, 
and  are  strong  on  discipline,  mission- 
ary zeal,  absolutism,  nonconformity 
and  even  fanaticism,  are  gaining  mem- 
bers. Efforts  to  foster  brotherhood, 
peace,  justice,  freedom  and  compas- 
sion, he  suggests,  do  not  draw  crowds 
or  add  to  membership  rolls. 

Brethren  who  have  tried  to  under- 
stand, accept  and  practice  values  in 
both  groups,  who  are  currently  in  an 
identity  crisis  and  losing  members,  and 
who  are  eager  to  be  obedient  to  Jesus 
Christ  in  forms  of  radical  discipleship, 
have  much  to  ponder  as  they  read  this 
book.  As  we  read,  we  must  reflect  up- 
on this  haunting  question:  Is  not  faith- 
fulness to  Jesus  Christ  as  Lord  and  not 
a  growing  membership  our  primary  re- 
sponsibility? 

Harold  Bomberger 

When  I  began  reading  Why  Con- 
servative Churches  Are  Growing,  it 
was  with  a  bias  against  it.  .  .  .  Since 
I  identified  more  with  "'mainline"  de- 
nominations than  I  did  the  "conserva- 
tive" or  "fundamentalist"  groups,  I  did 
not  want  to  accept  the  material  of- 
fered. 

Having  now  read.  Why  Conserva- 
tive Churches  Are  Growing,  I  consid- 


er it  the  stronge 
that  I  have  re; 
evangelism.   I  a 
word  appears  in 
that  is  the  issue 
seriousness  and 
membership.   It 
Church  of  the 
congregation.    C 
say  that  the  lowe 
membership,  the 
more  the  people 
is  not  our  expei 
in   those    church 
most,    who    coa 
from  all  of  life, 
place. 

Kelley  traces  tl 
baptists  (of  whi( 
the  Wesleyans  in 
it  "can  give  us 
and  preserving  t 
gious  organizatio 
the  dignity  or  inte 

In  the  early  19' 
Church  that  Bret 
"downtown  Pres 
Kelley  helps  us  tc 
daver,  whether  we 
age  more  alive  is  \ 
at  this  point. 

The  author  trac 
church  school  enrc 
"mainline"   denom 
in  national  studies, 
rate  a  notice).    Fi 
there   is   a   solid  c 
ward.   Every  one  o 
and  begins  a  declii 
the  60's.    One  ma 
has   exaggerated   tl 
the  base  and  size  ( 
the  last  decade  isol 
Still,  the  decline  is  i 
accept  the  author's 
"mainline"    denomi 
and  that  there  is  m 
versal.    Still,  the  n 
vital   option   to   aut 
literalism  in  the  chi 
on  our  agenda.  .  .  . 


THE  BRETHREN  F 
1451  Dundee  Ave. 
Elgin,  Ul.  60120 


messenger 

CHURCH   OF   THE    BRETHREN  DECEMBER    1972 


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07.109 


"*»'»^»Hlamm« 


the  world  was  made  through  him, 
yet  the  world  knew  him  not. 


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ONVinnoM  5^7 

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17 


Portrait  of  a  People.    Poetry  and  photographs  offer  a  poignant 
look  at  the  people  of  Vietnam,   by  Bill  Herod 

Humanization,  Shalom,  and  the  Mission  of  God.   Humaniza- 
tion  —  making  people  whole  —  is  consistent  with  God's  mission 
and  united  in  God's  actions  and  the  actions  of  his  people, 
by  Shantilal  Bhagat 

The  True  Meaning  of  Christmas.   Tinsel,  tree  lights,  and  gift 
shopping  are  not  all  there  is  to  Christmas.    If  the  celebration  of  the 
birth  of  Christ  is  to  have  real  meaning,  it  must  include  the  salvation 
theme  as  well,   by  Harold  S.  Martin 

A  Christmas  Antiphon  Between  Genesis  and  John.    Parallels 

in  the  Scriptures  and  graphics  developed  by  Wilbur  E.  Brumbaugh, 
along  with  a  selection  from  the  writing  of  Thomas  Merton, 
affirm  the  wonder  and  joy  of  God's  Gift  to  us 

"Your  Presence  With  Us."   From  all  over  the  Brotherhood  letters 
reveal  appreciation  for  the  church's  ministries  made  possible  by 
the  Brotherhood  Fund  —  disaster  relief,  leadership,  materials. 
This  "informal  report  to  the  stockholders"  is  a  sampling 

In  Touch  profiles  Hazel  Peters,  Joseph  Whitacre,  and  Paul  Bechtold 
(2)  ....  Outlook  reports  on  a  breakthrough  in  China,  notes  a  pension 
increase,  previews  the  site  of  the  1974  National  Youth  Conference,  tells 
rebuilding  efforts  in  Sudan  after  a  sixteen-year  war,  and  offers  college 
news  (beginning  on  4)  ....  Ohio  pastor  Ellis  G.  Guthrie  reviews  recent 
books  with  insights  into  "The  King  and  the  Kingdom"  (24)  ...  .  Turn- 
ing Points  lists  anniversaries,  pastoral  placements,  and  deaths  (24)   .... 
In  the  People  and  Parish  spotlight  are  four  congregations  (25)   .... 
Brethren  respond  to  the  farm  worker  issue  in  a  special  Letters  section 
(29)  ....  LeRoy  Kennel,  associate  professor  of  communication  at 
Bethany  Theological  Seminary,  discusses  new  films  (30)   ....  Resources 
lists  materials  for  planners  and  goal  setters,  developed  by  Ralph  G. 
McFadden  of  the  Parish  Ministries  staff  (32)  ....  An  editorial  com- 
ments "On  Living  in  the  Vernacular"  (36) 


EDITOR 

Howard   E.   Royer 

ASSOCIATE   EDITORS 

Richard   N.  Miller 
Kenneth   I.  Morse 

ASSISTANT  EDITOR 

tinda   K.   Beher 


VOL. 


NO.   21 


DECEMBER,   1972 


CREDITS:  Cover.  17-20  Wilbur  E.  Brum- 
baugh; 2  (left).  12  Don  Honick;  2  (right) 
Lane's  Studio.  Hampton.  Va.;  3  Young's 
Studio.  Iowa  City.  Iowa;  4  (top.  right) 
John  Burns  for  The  (Toronto)  Globe  and 
Mail:  6  Religious  News  Ser\ice;  8-11  Bill 
Herod;  14-16  ".Adoration  of  the  Shepherds 
(With  the  Lamp)"  and  detail,  etching  bv 
Rembrandt  \an  Ryn.  from  the  National 
Gallery  of  .\rt.  Rosenwald  Collection;  20 
photography  by  Edward  Wallowitch;  prose 
selection,  from  Raids  on  the  Unspeakable. 
by  Thomas  Merton.  Cop>right  @  1966  by 
the  Abbey  of  Gethsemani,  Inc.    Reprinted 


by   permission   of   New    Directions    Publishing 
Corporation;    27    artwork    by    Ken    Stanley 

Messenger  is  the  official  publication  of  the 
Church  of  the  Brethren.  Entered  as  second 
class  matter  .^ug.  20.  1918.  under  Act  o 
Congress  of  Oct.  17,  1917.  Filing  date,  Oct.  1 
1972.  Messenger  is  a  member  of  the  .\ssoci 
ated  Church  Press  and  a  subscriber  to  Reli 
gious  News  Ser\'ice  and  Ecumenical  Press 
Service.  Biblical  quotations,  unless  otherw'ise 
indicated,  are  from  the  Revised  Standard 
Version. 

Subscription  rates:  $4.20  per  year  for  indi- 
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Alloiv  at  least  fifteen  days  for  ad- 
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Church  of  the  Brethren  General 
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paid  at  Elgin.  III.  December  1972.  Cop\right 
1972,  Church  of  the  Brethren  General  Board. 


■ 


FOR   A   MORE   EXCELLENT   WAY 

I  am  deeply  troubled  over  the  caliber  of 
many  letters  to  Messenger  in  recent 
months.  What  bothers  me  is  the  acute  issue 
of  deep  division  widening  its  ugly,  gaping 
jaws  at  an  alarming  rate,  as  some  con- 
tagious disease  might  ravage  the  country- 
side or  some  monster  might  devour  its  prey. 

It  appears  as  if  we  are  suffering  from 
the  same  sin  of  "who  shall  be  the  greater 
in  God's  kingdom,"  as  were  the  disciples  of 
Jesus  at  the  Last  Supper  (Luke  22:24-27). 
Somehow,  too  many  of  us  have  gotten  the 
notion  (Satan,  perhaps?)  that  Christian  fel- 
lowship and  ministry  and  witness  can  only 
be  one  way  or  have  one  form  alone.  And 
so  on  the  one  hand,  then,  for  example, 
this  voice  says  that  our  witness  is  invalid 
because  we  haven't  committed  enough 
"treason"  (whatever  that  means);  but.  an- 
other voice  says  our  witness  is  invalid  be- 
cause we've  committed  too  much  "treason." 
It's  very  unlike  what  I  read  in  the  Acts  of 
the  Holy  Spirit  (Apostles) — that  forgiven 
persons  had  different  forms  of  ministry  and 
witness  in  order  to  validly  extend  that  same 
forgiveness  to   different   groups   or  persons. 

My  understanding  is  that  one's  life-style 
and  ministry,  whether  individually  or  cor- 
porately,  are  valid  when  tested  over  against 
the  only  true  discipleship  of  Jesus  Christ 
and  what  we  know  of  it  biblically.  There- 
fore, in  1  Corinthians  12  the  apostle  Paul 
could  describe  the  body  of  Christ  as  having 
many  parts  and  functions,  each  of  them 
being  as  valid  and  as  necessary  as  any  of 
the  others.  His  whole  argument  there 
hinged  on:  "  .  .  .  and  I  will  show  a  still 
more  excellent  way  ..."  (1  Cor.  12:31). 

The  alarming  thing  for  me  in  many  of 
the  recent  letters  is  the  glaring  omission  of 
agape  love  spoken  of  in  I  Corinthians  13, 
the  "more  excellent  way."  Of  all  the  "ac- 
cusers" who  have  written  recently  none  has 
first  said,  "I  love  that  person  as  a  brother 
or  sister  in  Christ,"  and  then  proceeded  to 
go  to  that  person,  or  persons,  to  settle  an 
issue.  No,  I  submit,  we  have  instead  suc- 
cumbed to  the  evils  of  the  world  and  now 
"sling  mud,"  as  it  were,  at  one  another 
as  so  many  secular  politicians. 

Such  guerrilla  warfare  is  out  of  place  in 
God's  kingdom  and  the  Lord's  church,  wrote 
Alexander  Mack  Sr.  in  his  Rights  and  Or- 
dinances in  1713  (see  section  "On  Dis- 
sension"). It  would  appear  that  we  have 
forgotten  the  lesson  of  Eph.  4:25  —  5:2 
and  to  be  subject  to  one  another  out  of 
love  for  Christ  (Eph.  5:21).  Is  there  any 
wonder,  then,  that  giving  to  the  Brother- 
hood Fund  primarily  out  of  love  for  Christ 
is  much  lower  than  it  should  be? 

Persons  who  love  one  another  as  Christ 


pt 


(0)[n]( 


loves  all  of  us  (John  13:34)  have  no  need 
to  be  threatened  or  become  hostile  toward 
a  Christian  witness  or  ministry  which  is 
different  from  the  ones  into  which  we  find 
ourselves  called.  Those  kinds  of  believers 
instead  rejoice  and  encourage  and  support 
one  another,  regardless  if  one  of  the  fel- 
lowship is  in  jail  as  a  result  of  discipleship 
or  if  another  is  called  to  preach  in  tradi- 
tional, evangelical  settings.  What  counts 
mostly  to  our  Lord  is  when  a  "cup  of 
cold  water  is  given  in  his  name"  (Mark 
9:41). 

I  would  therefore  invite  all  of  my  broth- 
ers and  sisters  in  the  Lord  Jesus  Christ  to 
repent  for  aiding  and  abetting  such  sin  to 
enter  in  among  us  as  a  dividing  wedge, 
begnning  with  me  .  .  .  beginning  with  the 
reader  perhaps.  Who  will  join  me  in  recon- 
ciling such  tragedy?  Who  will  help  to  bind 
up  the  wounds  we  have  inflicted  upon  one 
another  in  the  name  of  our  Lord  who,  we 
may  remember,  loved  all  people,  even  the 
deadliest  enemies  of  his  nation,  Roman 
soldiers  (Matt.  8:5-13;  Luke  7:1-10.  23:47; 
John  4:46-53)? 

Patrick  Chaffin 
Flint,  Mich. 

ON   JUDGING   PEACE   ACTIVISTS 

Who  is  this  cold  warrior,  Mr.  Saylor  (Let- 
ters, Oct.  1),  who  keeps  harping  on  Com- 
munism versus  Godliness,  Brethren  traitors, 
etc.?  I  hope  such  neanderthals  are  in  the 
minority,  at  least  among  Brethren. 

Not  that  it  would  do  any  good,  but  I 
would  like  to  tell  him,  "Judge  not  that 
you  be  not  judged."  Who  are  you  to  pro- 
nounce condemnation  (your  word)  on  com- 
munists in  Vietnam  or  anywhere  and  then 
pass  the  same  condemnation  on  to  Brethren 
ministers,  calling  them  supporters  of  crim- 
inals and  conspirators!  Such  talk!  Cast 
out  the  stone  that  is  in  your  own  eye  first. 

You  mean  to  tell  us  you  don't  even  know 
that  the  US  government  itself  admits  that 
the  whole  of  Indochina,  even  the  fraction 
of  it  called  Vietnam,  is  not  a  threat  to  Big 
Uncle  Sam?  Everyone  knows  it  is  only  to 
test  out  our  new  super  computer/air  war 
equipment  now  that  we  keep  up  this  war. 
Where  have  you  been? 

I  say  more  power  to  all  like  the  Harris- 
burg  8  who  strive  to  turn  off  the  faucets 
of  war  and  point  up  its  wrongness.  Orchids 
to  all  those  courageous  Brethren  ministers 
including  the  past  moderator-elect  for  sup- 
porting them  with  a  statement.  May  some 
even  have  the  faith  to  go  as  far  as  Daniel 
Berrigan  and  stand  up  for  peace  in  a  war 
torn  world,  even  when  it  means  prison. 

Marie  Ingerman 
Nicasio,   Calif. 


INFLUENCE   OF  THE   COURT 

Dorris  Blough  (Oct.  1 )  is  a  very  naive 
person  if  she  thinks  one  Supreme  Court 
decision  is  going  to  bring  black  and  white 
Americans  together.  For  instance,  it  is  a 
provable  fact  that  there  are  more  segre- 
gated schools  in  the  country  today  than 
when  the  Supreme  Court  issued  the  1954 
school  desegregation  decision.  So  much  for 
the  Supreme  Court  and  its  ability  to  change 
the   hearts  and  minds  of  individuals. 

Melvin  Gray 
Chicago,  111. 

OUR  LIVES  AND  OTHERS 

Two  letters  in  the  October  1  issue  stir 
me  to  write:  one  by  "A  Michigan  Reader," 
the  other  by  Joseph  Saylor.  It  may  have 
shocked  us  to  see  the  youth  at  the  Cincin- 
nati Conference  simulate  the  death  of  the 
people  of  Vietnam.  But  the  actual  death 
and  horror  is  a  half  a  world  away  in  a  land 
and  among  a  people  we  do  not  know.  No, 
we  do  not  condone  the  atrocities  of  the 
Viet  Cong  and  North  Vietnam.  War  is 
still  hell,  as  General  Sherman  said  over 
100  years  ago.  We  like  to  be  confessors 
of  other  peoples'  sins.  Two  wrongs  never 
make  a  right. 

War  itself  is  the  greatest  atrocity.  We 
try  and  sentence  a  Calley,  the  while  our 
leaders  and  the  military-industrial  complex 
carry  on  the  diabolical  war.  Some  have 
said,  "We  must  fight  communism  or  it  will 
come  to  America." 

It  does  not  seem  to  be  consistent  to  have 
our  President  deal  with  China  and  Russia, 
while  we  bomb  and  destroy  the  small  coun- 
try of  Vietnam.  I  fear  we  are  fighting  for 
commercial  advantage,  rather  than  to  de- 
feat communism,  the  while  we  support  a 
very  corrupt  government  in  South  Vietnam. 

Is  it  not  high  time  for  all  Christians  to 
follow  the  teaching  of  Jesus,  "They  that 
take  the  sword  shall  perish  with  the 
sword"  (Matt.  26:52).  We  love  our  country 
but  we  cannot  say  with  Stephen  Decatur, 
"Our  country  right  or  wrong." 

Also  I  appreciated  the  article  by  Carroll 
Petry  in  the  July  issue  of  Messenger.  Our 
salvation  involves  our  lives  with  others. 
We  cannot  have  it  alone.  A  call  to  personal 
salvation  as  voiced  by  many  leaders  in  great 
evangelistic  campaigns  is  not  enough  unless 
we  have  a  heart  of  compassion  for  our  fel- 
lowmen  in  this  great  and  awful  world.  A 
charismatic  experience  for  our  own  uplift 
is  not  sanctioned  by  the  Word  of  God.  It 
is  a  crutch  that  will  let  you  down.  Let's 
try  to  be  consistent  as  we  follow  Jesus. 

Arthur  L.  Dodge 
Lake  Odessa,   Mich. 

Farm  worker  issue:  page  29 


"The  Good  News  of  Christmas  is  not  a 
date  in  history,"  writes  Harold  S.  Mar- 
tin, Pennsylvania  minister  and  a  con- 
tributor to  this  issue.  It  is  "a  Person 
who  menaces  our  way  of  life  ...  a 
threat  to  our  smug,  self-centered  liv- 
ing." 

For  some.  Messenger's  treatment  of 
the  Good  News  of  Christmas  may  seem 
somewhat  menacing. 

This    year's    Advent/ Christmas    sec- 
tion,   with    its    somber    blue    and    gray 
tones    only   occasionally    relieved    with 
color,  suggests  a  detachment  from  the 
frenetic    gift    buying,    the    crowds,   the 
winking  tree  lights  that  grip  us  every 
December.     It    is 
not,     however, 
without      affirma- 
tion.    The    cover 
and  the  scriptural 
antiphon        com- 
posed     and      de- 
signed by  Wilbur 
E.        Brumbaugh 
and    the    excerpt 
from       Roman 
Catholic    theologian    Thomas    Merton 
convey    the    poignant    promise    of    the 
light  that  even   darkness  cannot   over- 
,    come. 

Other  December  offerings  engage  us 
in  diverse  ways  of  responding  to  the 
Christmas  promise. 

Bill  Herod  uses  photographs  as  a 
medium.  Bill,  whose  two  volunteer 
service  terms  in  Vietnam  preceded  his 
current  assignment  as  a  peace  counselor 
with  the  Disciples  Peace  Fellowship  in 
Indianapolis,  wrote  the  accompanying 
haiku  for  "Portrait  of  a  People." 

Shantilal  Bhagat  affirms  that  making 
people  whole  is  united  with  mission  and 
God's  actions.  Shantilal  is  community 
development  consultant  for  the  World 
Ministries  Commission. 

And  the  promise  shines  through  once 
:  again  in  words  from  readers  and  others 
all  over  the  Brotherhood.  In  "Your 
Presence  With  Us,"  you'll  find  expres- 
sions of  appreciation  for  half  a  dozen 
of  the  church's  ministries. 

In    a   season    when    One    comes    for 

whom  there  is  no  room,  our  wish  is  that 

the  light  he  brings  might  break  into  all 

N     our  lives,  menacing  our  smugness  and 

I    making  us  whole  persons. 

I  The  Editors 


December  1972    MESSENGER     1 


Hazel  Peters:  Personnel  officer 


To  talk  with  Hazel  Peters  for  half  an 
hour  is  to  receive  a  lively  history 
lesson  on  postwar  Brethren  work  in 
Europe. 

Hazel  was  there,  at  30  a  BVSer 
from  Roanoke,  Va.,  working  with 
Austrian  refugees  and  administering 
the  Brethren  Service  office  in  Geneva. 
Three  and  a  half  years  later  she  re- 
turned to  the  States  and  denomina- 
tional headquarters  for  assignments 
as  administrative  assistant  to  the  late 
W.  Harold  Row  and  later  to  General 
Secretary  S.  Loren  Bowman. 

Now  coordinator  of  the  General 
Board's  personnel  office,  developed  a 
year  ago.  Hazel  continues  the  style  of 
relating  to  people  that  makes  her 
stories  about  Europe  so  fascinating 
and  her  effectiveness  with  personnel 
prime:  "Some  things  you  can  put  in 
a  desk  drawer,"  she  smiles.  "But 
people  you  can't!" 

It's  the  style  that  impelled  Leland 
Wilson,  California  pastor  and  former 
staff  colleague,  to  write,  "No  one  is 
more  ready  to  set  aside  an  involved 
task  to  answer  a  co-worker's  question, 
find  a  piece  of  material,  or  do  a  bit 
of  research." 

It's  the  style  that  lets  Hazel  stay 
way  beyond  quitting  time  to  help 
another  department  get  out  a  special 
mailing. 


It's  the  style  that  helps  her  imple- 
ment a  flexible  work  week  for  Gen- 
eral Offices  employees,  an  idea  that 
Time  magazine  in  a  recent  essay  on 
the  work  ethic  called  "'productive  and 
promising." 

And  it's  the  style  that  keeps  Hazel 
worrying  over  passport  and  visa  ap- 
plications for  field  workers. 

If  there  is  a  frustrating  angle  to  her 
job.  Hazel  might  point  to  that  kind 
of  worrying.  "Will  a  visa  come 
through  so  that  this  or  that  family  can 
participate  in  the  program  they 
signed  for?" 

No  sidestepper  of  human  prob- 
lems, Hazel;  her  soft-spoken  manner 
can  sometimes  erupt  in  volatile,  hon- 
est anger  —  a  time  when,  Leland 
Wilson  commented,  "your  agenda  is 
best  delayed  until  another  time." 

Hazel's  nineteen  years  with  the 
General  Board  have  been  exciting 
ones:  In  Brethren  \'olunteer  Service 
involvements,  exchanges  with  the 
Russian  Orthodox  Church,  Heifer 
Project,  reconciliation  and  rebuilding 
efforts  around  the  world,  and  now  in 
the  centralized  personnel  placement 
office.  Hazel  has  been  there,  in  com- 
mand of  all  the  details  inherent  in 
work  with  an  international 
"clientele." 

And,  of  course,  doing  her  best  to 
keep  people  "out  of  the  desk  drawer." 


in^ 


Joseph  Whitacre:  His  pac 

The  news  of  the  attack  on  Pearl 
Harbor  that  Sunday  evening  in  1941 
shook  the  emotional  stability  of  the 
world!   And  in  geometry  class  the 
next  day.  when  my  teacher  asked  me 
a  question  I  began  softly  cry  ing.   The 
teacher  commented  on  the  shock  the 
attack  had  been  for  all  of  us. 

But  at  that  moment,  I  was  caught 
up  in  concern  for  my  father,  Joseph 
E.  Whitacre.  who  had  met  with  an 
accident  that  same  evening,  and  we 
were  uncertain  of  the  outcome.   Dur- 
ing a  moment  of  consciousnes  at  the 
doctor's  office,  he  asked  that  the 
church  choir  go  on  to  the  church 
where  he  was  holding  meetings,  and 
sing  to  the  glory  of  God.   Then  he 
told  the  eldest  of  us  ten  children  to 
help  Mother  in  the  days  to  come  as 
much  as  we  could.   Both  our  parents 
had  tried  to  share  a  trust  in  God  with 
us.    Even  the  three-year-old  com- 
forted us  by  saying.  "Don't  cry! 
God  will  take  care  of  all  of  us!" 

At  the  hospital,  when  the  doctors 
advised  amputation  of  a  leg.  Dad 
claims  that  in  a  vision  God  told  him 
to  keep  his  limb  and  walk  with  him 
into  his  future  ministry. 

I  was  most  proud  of  him  the  day 
they  rolled  his  old-fashioned  wheel 
chair  onto  the  back  of  a  truck  and 
took  him  to  his  church  at  Pine  Creek 
near  North  Liberty,  Ind.    They  car- 
ried him  up  the  steps  and  rolled  him 
down  the  center  aisle  and  onto  the 
pulpit  while  tears  of  joy  coursed 
down  the  faces  of  the  congregation. 
Dad  eventually  would  walk  with  a 


2     MESSENGER    December  1972 


unhalted 

completely  stiff  knee.  But  he  refused 
to  let  it  slow  his  pace  or  his  spirit  in 
the  work  he  felt  called  by  God  to  do. 

"Two  of  the  greatest  thrills  of  my 
ministry,"  says  Dad  at  74,  "occurred 
when  I  dedicated  the  sixth  generation 
baby  with  all  six  generations  present, 
and  when  I  delivered  a  Sunday  morn- 
ing sermon  in  the  presence  of  the 
113-year-old  father  of  42  children!" 

Dad's  early  education  included  no 
more  than  50  days  in  any  one  year 
until  age  12.   At  21  he  entered  high 
school  at  New  Windsor,  Md.,  in  what 
was  then  Blue  Ridge  College.    He 
graduated  in  three  and  a  half  years 
and  thus  ended  his  formal  education. 

Dad  and  Mother,  who  was  Bertha 
Ryan  Fike  of  Eglon,  W.  Va.,  began 
their  ministry  at  the  Uniontown,  Pa., 
church  in  1921.   In  the  50  years  that 
followed,  they  went  to  11  pastorates, 
in  Pennsylvania,  Indiana,  West  Vir- 
ginia, and  Virginia.   In  one  Dad  de- 
livered seven  sermons  each  week 
with  two  regular  prayer  meetings 
plus  training  classes. 

When  the  total  of  5 1  attended  An- 
nual Conferences  plus  53  district 
conferences  is  in  print  along  with  the 
1,010  persons  he  baptized,  the 
churches  he  moderated,  the  wed- 
dings, funerals,  and  counseling  he 
did,  and  the  51  years  of  having 
Mother  by  his  side  and  guiding  us 
children,  I  look  with  extreme  pride 
and  thankfulness  to  Joseph  and 
Bertha  Whitacre,  and  I  say,  "Thank 
God,  they're  MY  parents!"  —  Olive 
Peters 


Paul  Bechtold:  A  seeking  expedition 


Paul  F.  Bechtold  does  not  believe 
literally  in  guardian  angels.   But  he 
cherishes  nonetheless  the  story  of  a 
small  boy  whose  grandmother  told 
him  he  need  not  be  afraid  to  walk 
home  in  the  dark;  God  would  hold 
his  hand  and  go  with  him  all  the  way. 
The  boy  ventured  forth.    Next  morn- 
ing, when  asked  how  he  fared,  the 
lad  said,  "Yes,  grandma,  I  got  there 
all  right,  but  I  made  God  run  all  the 
way." 

In  recounting  the  story  in  his  re- 
cently published  work,  A  Simple 
Way  of  Life  for  All.  Mr.  Bechtold 
commented,  "If  this  book  makes 
God  run,  I  hope  it  will  be  in  the  right 
direction." 

Doubtless  some  readers  will  think 
so,  others  will  not.   For  in  the  book 
which  the  retired  Des  Moines,  Iowa, 
educator  and  minister  terms  "a 
seeking  expedition,"  he  sallies  forth 
with  convictions  both  candid  and 
controversial. 

For  example,  he  speaks  of  the 
American  Dream  not  only  for  its 
"magnificent  glory"  but  its  "sordid 
selfishness."   He  warns  of  the  "exag- 
gerated authoritarianism"  brought  by 
overgrown  militarism.   He  challenges 
the  ethics  of  high  business  profits, 
acknowledging  that  some  men  may 
be  better  financiers  than  others  but 
"not  a  million  times  better."  He 


resents  expenditures  for  liquor,  cigar- 
ettes, and  drugs  as  well  as  war  and 
says,  "I'm  fighting  for  a  better  system 
of  priorities.   I  want  the  priorities  of 
life  paid  for  first." 

Yet  more  likely  to  stir  the  waters 
than  these  is  his  exploration  of  com- 
mon Christian  doctrines.  "In  our 
coming  'spiritual  explosion'  do  we 
want  entertaining  and  comforting 
fiction  or  truths?"  he  asks.   And  he 
goes  on  to  share  reservations  about 
entrenched  creedal  beliefs  —  om- 
nipotence, virgin  birth,  second  com- 
ing, an  infallible  Bible  among  them. 
Convinced  that  "adults  are  often 
ready  to  fight  for  an  outworn  the- 
ology which  is  only  the  shadow  of 
real  life,"  the  75-year-old  writer 
tunes  a  sensitive  ear  to  the  inquiries 
of  youth. 

Native  of  Girard,  111.,  and  hold- 
er of  three  degrees,  Paul  Bechtold 
has  been  a  college  professor  and 
pastor  of  both  rural  and  urban 
churches.   He  describes  the  recent 
volume  as  an  effort  to  "recapture  my 
early  Brethren  faith  in  all  of  its 
simplicity  in  the  language  and 
thought-forms  of  our  current  cul- 
ture."  But  equally,  it  is  one  man's 
attempt  to  engender  aspects  of  wide 
religious  thought,  to  broaden  the 
definition  of  religion,  to  affirm  a  uni- 
versal God,  and  simply,  to  speak 
"plain,  common  sense  where  it  is 
needed:  in  business,  family,  educa- 
tion, and  religion." 


December  1972    MESSENGER     3 


Survival  of  the  church: 
Protestants  in  Peking 

Contact  between  Christians  in  America 
and  the  Christian  community  in  China 
has  been  virtually  nil  for  a  decade  or 
two.   Reports  breaking  this  year  indicate, 
however,  that  at  least  scattered  bands  of 
Christians  meet  together  in  China  for 
services  of  worship. 

One  such  meetingplace  is  Peking's 
Rice  Market  Street  Church,  described  in 
a  recent  news  report  as  the  city's  only 
functioning  Protestant  church.    The  pas- 
tor, according  to  the  Toronto  Globe  and 
Mail,  is  Yin  Chi-chen,  who  identified 
himself  as  having  enrolled  in  1938  "in  a 
seminar}'  run  by  the  Church  of  the  Breth- 
ren" in  Shansi  Province.   There,  he  said, 
American  missionaries  tutored  him  for 
the  ministry,  into  which  he  was  ordained 
in  1944. 

Filed  October  13  from  Peking,  the 
Globe  and  Mail  account  stated  that  the 
Rice  Market  Street  Church  was  opened 
"to  all  comers"  last  Easter  Sunday,  after 
being  closed  to  foreigners  since  the  out- 
break of  the  Cultural  Revolution.    Since 
Easter,  foreign  visitors  have  been  free 
to  visit  the  church  at  any  time. 

The  Rice  Market  Street  Church  be- 
longs to  the  Three  Self  Movement,  a  na- 
tional body  coordinating  Protestant  ac- 
tivity.  Pastor  Yin  was  quoted  as  saying 
the  Protestants  in  Peking  number  500, 
not  all  of  whom  come  to  church. 

Upon  checking  with  Brethren  mission- 
ary personnel  who  were  in  China  in  the 
1940s,  Messenger  learned  that  Pastor 
Yin  may  be  the  son  of  the  first  elder  of 
the  Church  of  the  Brethren  in  China,  Yin 
Chi-tsung.  Only  minor  discrepancies, 
such  as  the  fact  that  the  seminary  attend- 
ed by  the  younger  Yin  was  not  actually 
under  Brethren  auspices,  need  yet  to  be 
checked  out. 

Among  Brethren  workers  who  recall 
the  Yin  family  are  Dr.  and  Mrs.  Daryl 
Parker  of  New  Madison,  Ohio,  and 
Wendell  Flory  of  Gaithersburg,  Md. 
The  latter,  however,  questioned  the  age 
(62)  given  for  Mr.  Yin  in  the  Toronto 
article.    Mr.  Flory  had  grown  up  in 
China  with  the  son  of  the  elder  Yin,  re- 
membered the  son's  ordination  in  1944 
and  early  pastoral  assignments. 

The  Parkers  and  the  Florys  were 


Clockwise  from  top:  Pastor  Yin  Chi-chen 
offers  communion  to  parishioners  at  the 
Rice  Market  Street  church;  the  pastor 
in  his  study;  the  first  elder  of  the 
Church  of  the  Brethren  in  China,  Yin 
Chi-tsung.  likely  Pastor  Yin's  father 


among  99  Brethren  missionaries  who 
worked  in  North  China's  Shansi  Province 
from    1908   to    1949.    A   few  additional 
workers  had  served  also  in  the  Kwang- 
tung  Province  in  the  South.   At  its  height 
the  program  entailed  3,000  members,  five 
organized  churches,  three  hospitals,  and 
27  schools.    In  addition.  Brethren  in 
America  gave  more  than  $150,000  to 
famine  relief  in   1921-22,  channeled 
through  the  International  Red  Cross, 
and  staff'ed  a  Brethren  Service  Tractor 
Boys  unit  in  1946-47.  in  liason  with  the 
United  Nations  Relief  and  Rehabilita- 
tion Administration.    In  1949  the  Breth- 
ren work  joined  the  union  Church  of 
Christ  in  China. 

According  to  the  Globe  and  Mail  re- 


port, Peking  today  has  many  fine  old 
churches  that  are  boarded  up  or  are  used 
as  community  centers  or  workshops,  but 
the  Rice  Market  Street  Church  doesn't 
look  like  a  church  at  all.    Instead,  the 
two-story  high,  porcelain  tile  roof  struc- 
ture is  typically  hybrid  European- 
Chinese  architecture. 

The  simple  interior  includes  rows  of 
wooden  chairs  facing  a  low  platform  and 
altar.    On  an  old  piano  is  an  aging  hym- 
nal yellowed  at  the  edges. 

Without  ceremony,  the  service  on  a  re- 
cent Sunday  included  four  hymns,  a 
psalm,  lessons  from  the  Old  and  New 
Testaments,  three  prayers,  an  exhorta- 
tion but  no  sermon  and  no  collection. 
Mr.  Yin,  in  a  strong,  measured  voice, 


4     MESSENGER    December  1972 


led  the  service,  and  a  half  dozen  Chinese 
and  about  an  equal  number  of  foreigners 
followed  from  the  mimeographed  sheets 
provided. 

The  Globe  and  Mail  story  further  in- 
dicated the  church's  sole  means  of  sup- 
port, including  salaries  for  Mr.  Yin  and 
for  his  assistant,  45-year-old  Kan  Hsuch- 
Ching,  is  through  donations  placed  by 
members  in  a  box  at  the  rear  of  the 
church. 

In  the  interview  Mr.  Yin  said  little 
about  his  experiences  since  ordination 
and  the  present.    The  writer,  pointing 
up  the  disdain  which  both  the  tradition- 
alist Marxists  and  the  Chinese  national- 
ists have  for  Christianity,  surmised  the 
period  was  one  of  hostility  and  adjust- 
ment. 

"From  the  beginning,  freedom  of  reli- 
gion (religious  beliefs)  was  guaranteed 
in  the  Constitution  of  the  new  republic," 
the  Globe  and  Mail  said.    "Worship  was 
to  be  permitted,  but  not  proselytization, 
and  if  the  churches  were  to  survive,  it 
would  be  on  their  own,  cut  off  from  their 
foreign  connections." 

The  report  stated  further  that  while 
there  were  "trials  and  some  executions, 
there  was  no  bloodbath"  in  the  nationali- 
zation of  schools,  orphanages,  hospitals 
and  other  welfare  activities  of  the 
churches. 

"One  change  wrought  by  the  Cultural 
Revolution  was  the  abandonment  of  all 
services  other  than  communion,"  the 
Globe  and  Mail  report  stated.  "Bap- 
tisms, weddings  and  funerals  became  a 
thing  of  the  past  —  not,  says  Mr.  Yin, 
because  they  were  proscribed,  but  'be- 
cause the  people  no  longer  had  a  desire 
for  them.' 

"What  is  the  future  of  the  church,  cut 
off  as  it  is  from  new  recruits?  Mr.  Yin 
replies:  'If  people  believe  in  God,  then 
there  will  continue  to  be  churches.    If 
not,  then  there  won't  be.'  " 

"This  report  of  Pastor  Yin  along  with 
other  emerging  stories  regarding  the  ac- 
tivities of  religious  leaders  in  China  and 
reports  of  visits  to  functioning  churches, 
temples,  mosques,  and  monasteries  give 
evidence  of  religious  life  in  China  today," 
observed  H.  Lamar  Gibble  of  the  Church 
of  the  Brethren  World  Ministries  staff. 
"There  is  real  reason  to  rejoice  in  this 
and  in  the  prospect  that  a  new  era  of 
communication  may  open  up." 


Brethren  pensioners 
register  appreciation 

Surprise  and  appreciation  were  expressed 
by  persons  receiving  special  benefit 
checks  from  the  Church  of  the  Brethren 
Pension  Plan  this  summer. 

The  Pension  Board  in  its  March  meet- 
ing agreed  to  provide  this  special  benefit 
for  all  who  became  pensioners  after  Sept. 
1,  1968.  A  previous  action  had  given  an 
equivalent  benefit  to  all  those  who  be- 
came pensioners  previous  to  that  date. 

"The  situation  which  made  this  special 
benefit  possible,"  explained  Galen  B. 
Ogden,  pension  executive,  "came  about 
when  the  board  decided  to  change  the 
'assumption  rate'  from  T'Vi  to  4  percent." 

Mr.  Ogden  explained  that  when  a 
member  is  ready  to  retire,  the  board  esti- 
mates that  his  combined  accumulation 
will  earn  a  minimum  of  4  percent  interest 
per  year  thereafter.  Therefore,  this  fac- 


tor is  taken  into  consideration  as  future 
benefits  for  each  pensioner  are  computed. 
The  action  taken  by  the  board  made  it 
possible  not  only  to  increase  the  monthly 
pensions  of  those  who  have  retired  since 
September  1968  but  also  to  send  checks 
covering  the  retroactive  amounts  based 
on  the  new  rate.  As  stated  above,  a 
similar  benefit  had  already  been  given  to 
those  who  retired  prior  to  September 
1968. 

New  ABC  leader 
takes  office 

Dr.  Robert  C.  Cambell  has  taken  office 
as  the  new  general  secretary  of  the  Amer- 
ican Baptist  Convention  headquartered 
in  Valley  Forge,  Pa.  He  was  elected  in 
May  to  be  the  chief  administrative  of- 
ficer of  the   1.4-million  member  de- 
nomination. 

Dr.  Cambell  is  a  former  dean  and  pro- 


Site  chosen  for   1974 
youth  conference 

Glorieta,  N.  Mex.,  is  the  location  of  the 
next  National  Youth  Conference  (NYC) 
of  the  Church  of  the  Brethren.  Aug.  20- 
24,  1974. 

The  announcement  was  made  by 
Ralph  G.  McFadden,  consultant  for 
youth  ministries  on  the  denomination's 
Parish  Ministries  Commission  staff. 

The  site  will  be  the  2,500-acre 
Glorieta  Baptist  Assembly  grounds,  a 
Christian  conference  center  owned  and 
operated  by  the  Sunday  School  Board  of 
the  Southern  Baptist  Convention. 

Located  in  the  foothills  of  the  Rocky 
Mountains,  1 8  miles  east  of  Santa  Fe  on 
Interstate  25,  the  assembly  grounds  in- 
clude the  famous  Glorieta  Pass. 

In  other  events  in  preparation  for  the 
1974  NYC,  a  steering  committee  of  ap- 
proximately six  youth  and  two  adults  is 
in  process  of  being  named,  Mr.  McFad- 
den said.  Plans  are  to  call  a  BVSer  early 
in  1973  to  serve  as  full-time  staff  to  the 
committee. 

In  projecting  future  conferences  for 
youth,  Mr.  McFadden  said  that  begin- 


ning in  1974,  the  denomination  will  hold 
a  national  conference  once  every  four 
years.   In  addition,  beginning  in  1976, 
special  arrangements  are  being  made  to 
append  to  Annual  Conference  several 
days  especially  for  youth. 

The  last  NYC  was  held  in  1971  at 
Valparaiso,  Ind.  Earlier  conferences 
had  been  held  in  Anderson,  Ind.,  in 
1954;  Lake  Junaluska,  N.C.,  in  1958; 
Estes  Park,  Colo.,  in  1962,  and  Cornell 


University,  Ithaca,  N.Y.,  in  1966. 

After  the  1966  conference,  PMC 
voted  to  terminate  youth  conferences 
nationally  in  favor  of  regional  and 
theme-centered  events.  However,  in 
response  to  requests  from  youth,  that 
action  was  reversed  in  1970. 


December  1972     MESSENGER     5 


fessor  of  New  Testament  at  the  Amer- 
ican Baptist  Seminary  of  the  West  in 
Covina,  Calif.   Earlier  he  served  as  a 
professor  at  Eastern  Baptist  College  and 
Eastern  Baptist  Theological  Seminary, 
both  in  Pennsylvania. 

Under  restructuring  measures  ap- 
proved by  the  1972  annual  meeting  of 
The  ABC,  the  associate  general  secre- 
taries for  educational,  home,  and  inter- 
national ministries,  ministers'  and  mis- 
sionaries benefits,  and  field  operations, 
are  directly  responsible  to  him. 

The  Church  of  the  Brethren  voted  at 
its  Annual  Conference  to  enter  an  "asso- 
ciated relationship"  with  the  ABC.  The 
authorization  aimed  at  deepening  fellow- 
ship and  cooperation,  not  merger. 

The  proposed  relationship  stresses  the 
voluntary  nature  of  the  action  and  the 
desire  to  foster  cooperation  "at  all  levels 
of  church  life  without  losing  identity  as 
autonomous  denominational  bodies."  A 
response  to  the  invitation  is  anticipated 
from  the  American  Baptists  by  May 
1973. 

Peace  breaks  out  in 
Sudan;   aid  sent 

The  breaking  out  of  peace,  not  war,  was 
the  news  emitting  from  Sudan  six  months 
ago,  ending  a  17-year  war  that  most 
Americans,  if  they  ever  knew  the  war 
existed,  had  forgotten. 

Southern  Sudan  had  been  in  rebellion 
against  the  Sudanese  government  for 
nearly  two  decades.  Yet  most  people  had 
never  heard  of  the  war. 

The  country  was  not  easily  accessible 
to  newsmen,  and  since  the  conflict  was 
viewed  by  most  outsiders  as  an  "internal" 
affair  of  a  sovereign  nation,  few  coun- 
tries, international  organizations,  or  re- 
lief agencies,  including  the  world's 
churches,  had  taken  any  steps  to  alleviate 
the  suffering  of  the  Sudanese  people  or 
to  commit  themselves  on  the  issues 
involved. 

Most  groups,  according  to  a  Church 
World  Service  (CWS)  report  this  sum- 
mer, confined  their  efforts  to  helping  the 
Sudanese  refugees  who  thronged  into 
neighboring  African  countries.  Howev- 
er, in  1971,  key  church  groups  finally 
took  a  political  risk  and  became  peace- 
makers. 

6      MESSENGER    December  1972 


Sudan  is  one  of  the  largest  countries 
in  Africa  with  a  total  population  of  more 
than  15  million.    The  culture  and  lan- 
guage and  people  of  the  northern  section 
are  different  from  that  of  the  southern 
part  of  the  country. 

The  majority  of  the  people  live  in  the 
northern  section;  their  culture  and  lan- 
guage are  Arab  and  their  religion  Mus- 
lim. In  the  three  southern  provinces  the 
population  is  black,  its  only  common 
language  English,  and  its  religions  Chris- 
tian and  animist. 

In  1898  the  British  conquered  the 
country,  but  while  they  ruled  it  as  one 
nation,  very  different  policies  were  ap- 
plied to  the  two  regions.  The  differences 
between  the  North  and  South,  deliberate- 
ly encouraged  by  the  British  who  even 
forbade  freedom  of  movement  and  com- 
munication between  them,  became  more 
and  more  pronounced  through  the  years. 

On  the  eve  of  independence  in  1955 
southern  soldiers  rebelled,  angered  by 
the  creation  of  a  new  government  that 
did  not  represent  their  interests.  The 
insurrection  was  met  by  force  and  the 
long  war  had  begun. 

Six  months  after  the  war  officially 
ended,  a  million  refugees  are  slowly  mak- 
ing their  way  back  to  their  ruined  vil- 
lages. Nearly  a  third  of  the  roads  are  im- 
passable, the  waterways  are  clogged  or 
inadequate,  and  means  of  transport  are 


few  and  crude,  according  to  a  CWS 
spokesman. 

Polyethylene  for  temporary  shelter, 
and  food  supplies,  clothing,  blankets,  and 
cooking  utensils  must  be  airlifted  in,  or 
brought  over  rutted  roads  from  neighbor- 
ing countries  to  the  south. 

Housing  is  so  bad,  said  CWS,  that 
some  of  the  government  officials  are  fl 

temporarily  quartered  on  Nile  River  ^ 

barges  at  the  new  capital  city  of  Juba. 
In  a  country  ravaged  by  disease,  where, 
until  recently,  supplies  could  only  be 
shipped  in  secretly,  medicines  of  all 
kinds  are  desperately  needed. 

In  response  to  the  need,  the  United 
Nations  has  started  its  relief  operation, 
and  other  agencies  and  countries  are  be- 
ginning to  help. 

In  March,  the  Commission  on  Inter- 
Church  Aid,  Refugees  and  World  Service 
(CICARWS),  the  relief  arm  of  the  World 
Council  of  Churches,  launched  an  appeal 
for  an  intial  $500,000  to  get  church- 
related  relief  operations  moving  even 
prior  to  the  government's  assessment  of 
the  region's  total  need. 

Since  then,  CICARWS  has  extended 
the  appeal  to  a  quarter  of  a  million  dol- 
lars. All  aid  is  under  direction  of  the 
new  government  (and  the  Sudan  Council 
of  Churches'  Relief  and  Rehabilitation 
Programme). 

As  of  September,  $46,000  has  been 
given  and  an  additional  $104,000  com- 
mitted by  the  churches  in  the  United 
States  through  Church  World  Service. 
The  response  of  churches  and  church 
agencies  around  the  world  totals 
$714,500  through  gifts  and  pledges. 

The  Church  of  the  Brethren  budgets 
$6,000  annually  for  CICARWS  and 
$15,000  for  CWS,  $6,000  designated  spe- 
cifically for  material  resources. 

Under  consideration  by  the  denomina- 
tion is  an  additional  amount  from  its 
Disaster  Fund. 

In  other  developments,  a  recent  ship- 
ment of  2,400  bales  of  clothing  left  for 
the  Sudan  from  the  processing  center  the 
Brethren  operate  in  New  Windsor,  Md. 


Top  left.  American  church  relief  agency 
officials  and  the  Sudanese  ambassador, 
Rahmatella  Abdulla.  inspect  part  of  a 
$400,000  shipment;  below,  Sudanese 
worker  joins  rebuilding  efforts  in  Yei 


E-town  receives 
"$  for  effort" 


Elizabethtown    College,    Pennsylvania, 
has  received  a  federal  grant  of  $49,650 
to  begin  the  planning  phase  of  the  eight- 
county  South  Central  Pennsylvania 
Health  Education  Consortium. 

The  consortium  was  formed  in  May 
under  the  leadership  of  the  college  to  de- 
termine and  coordinate  health  manpower 
needs  in  the  counties  of  Lancaster,  Leb- 
anon, York,  Dauphin,  Adams,  Franklin, 
Cumberland,  and  Perry. 

At  that  time,  some  55  representatives 
of  educational  institutions,  planning 
agencies,  professional  societies,  hospitals, 
and  nursing  homes  approved  a  proposed 
statement  of  purpose  and  the  organiza- 
tional structure. 

In  announcing  the  grant,  a  govern- 
ment official  said,  "We  are  excited  with 
the  prospect  of  a  system  developing  in 
which  a  community  defines  its  own 
health  care  needs  and  provides  the  train- 
ing programs  and  personnel  to  meet  those 
needs." 

Earlier  this  year,  the  college  an- 
nounced an  expanded  degree  and  course 
program  in  the  health  care  field.  (Note 
Messenger's  Outlook  section,  June  15.) 

A  recent  state  study  calls  Pennsyl- 
vania's shortage  of  personnel  in  health 
care  occupations  "critical."  Elizabeth- 
town,  one  of  six  colleges  affiliated  with 
the  Church  of  the  Brethren,  is  projecting 
a  10-year  plan  to  help  meet  this  need. 

La  Verne's  "number  one" 
in  small  college  teams 

La  Verne  College's  baseball  team  became 
the  nation's  number  one  small  college 
nine  this  summer,  winning  its  first  Na- 
tional Association  of  Inter-Collegiate 
Athletic  crown.  They  closed  the  season 
with  a  44-9  record  and  a  perfect  5-0 
mark  in  the  five-day  championships  held 
in  Phoenix,  Ariz. 

Following  the  victory,  professional  con- 
tracts were  signed  by  Ben  Ochoa,  pitcher, 
Houston  Astros;  Craig  Bowser,  pitcher, 
Kansas  City  Royals;  Dave  Cripe,  third 
baseman,  Kansas  City  Royals;  Willie 
Norwood,  outfielder,  Minnesota  Twins; 
and  John  Calzia,  Houston  Astros. 


[LaoTidlsirDDDDc 


PEOPLE   YOU  KNOW   Lynchburg,  Va. ,  pastor  Clarence  Quay 

reports  completion  of  a  year's  clinical  pastoral  education 
program  at  Virginia  Baptist  Hospital  in  Lynchburg.   He 
resumes  full-time  pastoral  duties  at  the  Lynchburg  church. 

Gordon   Yoder ,   McPherson ,  Kans. ,  became  business  mana- 
ger for  the   Institute  of  Logopedics  in  Wichita,  Kans. , 
Nov.  20.   He  and  his  wife  Glee  will  move  to  Wichita  in 
January.   He  had  been  associated  with  McPherson  College  for 
25  years. 

Working  with  retarded  children  at  Children's  Center, 
Laurel,  Md. ,  is  Betty  Sauder ,   Manheim,  Pa.   Her  assignment 
with  Mennonite  Central  Committee  grew  out  of  a  summer's 
work  there.   She  is  a  member  of  the  White  Oak  church. 

Retiring  from  a  52-year  active  ministry  is  David   H. 
Markey ,   Elizabethtown,  Pa.   He  will  fill  appointments 
"wherever  needed. " 

Retained  as  tour  director  for  the  1973  Nigeria  Study 
Toxir  is  Vlilhur  E.   Mullen ,   purchasing  agent  for  the  Brethren's 
Home  at  Greenville,  Ohio.   Mr.  Mullen,  former  denominational 
staff  person,  will  join  the  tour  group  in  New  York. 

Future  Farmers  of  America  presented  a  distinguished 
service  award  to  Enos  B.    Heisey ,    Syracuse,  N.Y. ,  one  of 
twenty-eight  persons  to  have  made  outstanding  contributions 
to  the  development  of  the  FFA. 

Annual  Conference  speaker  Rosemary  Rue  the r ,   historian 
and  Roman  Catholic  theologian ,  is  serving  as  visiting  lec- 
turer in  CatJiolic  theological  studies  at  Harvard  Divinity 
School  this  academic  year.   She  is  one  of  two  women  named 
to  the  Harvard  faculty  to  help  focus  attention  on  women  in 
theological  education. 

A  onetime  La  Verne  College  trustee,  and  a  16-year  mem- 
ber of  the  General  Board,  Floyd  A.    Yearout,   died  in  late 
October  after  a  long  illness.   He  had  made  his  home  in 
Fresno,  Calif.   A  memorial  service  was  held  Oct.  28. 


GO  ON  CELEBRATING 


Several  congregations  throughout 


lihe  Brotherhood  are  marking  anniversaries  this  year :  Mo- 
desto,   Calif.,  Nov.  11-12,  with  special  banquet  and  services; 
Mont  Ida,    in  Southeast  Kansas,  Nov.  12;  and  First  Central, 
Kansas  City,  Kans. ,  the  whole  year  1972.   A  Nov.  19  Home- 
coming climaxed  the  year's  observance,  which  included  a 
rally ,  a  look  at  the   congregation ' s  history ,  and  other  spe- 
cial services. 

At  Dallas  Center,   Iowa,  Brethren  celebrated  a  harvest 
homecoming  in  October. 

ENRICHING  EXPERIENCES    ...  A  three-day  family  camp   for 
the  Florida/Puerto  Rico  District  in  September  drew  143 
persons  from  eight  congregations.   With  personal  and  inter- 
personal relationships  the  theme,  campers  of  all  ages  exper- 
iences close  fellowship  in  small  groups,   Bible  study,  and 
recreation. 

Art  forms  in  worship  keynoted  a  weekend  workshop-  at 
McPherson,  Kans. ,  last  month.   With  the  theme  "Oneness  in 
God"  participants  worked  at  visual,  dramatic,  and  verbal 
expressions  of  discipleship  and  unity. 

December  1972    MESSENGER     7 


>i^' 


Vietnam's 

child 

may  yet 

winl< 

forgiveness 

and  save  us 

with  a 

gentle 

smile 


^^^^^^^1 

i 

Their  play  is  special  — 

clouded  always  by  that  lurking  shadow             , 

of  Real                                                               ^ 

'  ^^iv                   '  4IHi9H^ 

^^^^^^».  ^  ^^^^^^1 

...._■' :1 

.^^v^-**: 

a.y      '•;.  ;■  "-^'"gcgff^ffr^^ 


.X. 


OF  A 


-^t. 


3-^ 


PEOPLE 


aMetnam  album 


1  with  fiiotographs  and  poems 
by  Bill  Herod 


^ 


^I^PJ^- 


\m 


S:t>/-      .  ■ 

af.<--i\^   ■■-. 

1.   .    »^.  ^.  rC^, 

How  many  enemy  were  killed  today?  /  And  how 


•i^.^f?^fc*^j^! 


He  told  of  watching,  helplessi 

as  his  village  was  pacifieq 

with  fira 


Grandmother  seems  experienced 
as  she  sifts  the  ashes 
of  her  home 


They  wait, 

these  girls  of  Vietnam, 

for  a  future  which  they  have  learned  to  fear 


i^^' 


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nany  men  /  today? 


Humanization,  or  making  people  whole,  is  God's  mission 

through  Jesus  Christ. 
For  Christians  mission  and  humanization 
are  not  contradictory  but  united 
in  God's  action 
and  in  the  actions  of  his  people. 


^ 


Humanization, 
Shalom,  and 
the  Mission  of  God 


by  Shantilal  Bhagat 

On  the  global  scene  large  masses  of  op- 
pressed peoples  and  social  groups  have 
come  alive  wanting,  even  demanding, 
participation  in  the  creation  of  their  own 
history.    The  movements  for  political  in- 
dependence from  Western  colonial  dom- 
ination over  the  last  three  decades,  the 
struggle  of  nonwhites  for  racial  equality, 
and  the  revolt  of  the  poor  against  eco- 
nomic and  political  exploitation  all  are 
expressions  of  revolutionary  ferment. 

The  demand  is  for  radical  changes  in 
the  structures  of  political  power  as  well 
as  in  the  existing  relations  between  a 
goverrunent  and  its  people.   The  demand 
is  for  involvement  and  real  participation 
in  the  decision-making  process.    More 
than  bread,  it  is  human  dignity  that  peo- 
ple are  seeking. 

In  traditional  societies  the  untouch- 
ables, the  landless,  and  other  oppressed 


groups  demand  change,  justice,  and  fun- 
damental human  rights.    In  the  affluent 
nations  the  revolutionary  ferment  is  ex- 
pressed in  movements  of  civil  rights, 
black  power,  and  urban  renewal.    Both 
the  capitalist  and  the  socialist  models  of 
technical  societies  face  the  problems  of 
creating  a  participant  society.  What  does 
this  all  mean  from  the  perspective  of 
Christian  mission? 

Much  Christian  work  in  homelands 
and  overseas  has  been  and  in  some  in- 
stances is  still  being  done  on  presuppo- 
sitions which  are  not  only  invalid  but 
detrimental  to  the  sharing  of  the  good 
news.    It  may  be  presumptuous  if  not 
sacrilegious  even  to  suggest  that  some 
of  the  problems  which  the  church  faces 
today  began  during  the  times  of  .Augus- 
tine and  his  disciples  a  millennium  ago. 
For  example,  the  eternal  damnation  of 
all  pagans,  Jews,  heretics,  and  schis- 
matics was  assumed  almost  without  ques- 
tion, and  the  work  of  God  in  the  world 
was  held  to  be  limited  to  the  people  of 
Europe. 

By  stressing  opposition  between  this 
world  and  the  world  to  come,  Augus- 
tine laid  a  foundation  for  the  unfortu- 
nate choice  in  Western  thought  between 
world  affirmation  and  world  denial. 
Further,  as  Paul  Verghese,  a  theologian 
from  my  country,  declares,  Augustine 
was  unwittingly  responsible  for  the 
Christian  church  coming  to  claim  ex- 


clusive possession  of  the  good  and  de- 
spising other  religions  and  cultures.   Such 
long  nurtured,  theologically  derived 
concepts  were  primary  factors  in  the  at- 
titudes of  racial,  cultural,  and  religious 
superiority  which  Western  society 
evolved. 

Even  today.  Richard  Drummond  con- 
tends. "The  consensus  of  contemporary 
Old  Testament  scholarship  that  the 
election  of  Israel  was  for  ser\  ice  not  for 
privilege  has  not  yet  penetrated  deeply 
into  the  fabric  of  thought  of  \^'estem 
man.    And  Westerners  generally,  per- 
haps especially  the  American  people, 
still  lack  the  comprehensiveness  or  in- 
clusive aspect  of  much  Christian 
thought." 

The  special  place  given  to  some 
groups  or  types  of  people  —  to  those 
who  are  more  "worthy"  or  more 
"chosen"  than  others  —  affects  the 
American  policies  at  home  as  well  as 
overseas,  according  to  Dr.  Drummond. 
As  evidence  he  points  to  the  difficulty 
with  which  many  Americans  support 
economic  policies  that  are  aimed  pri- 
marily at  the  welfare  of  the  whole  nation, 
as  distinguished  from  certain  segments 
of  it,  or  of  the  whole  world,  as  dis- 
tinguished from  certain  parts  of  it. 

Little  wonder  then  that  a  distorted 
view  of  mission  still  prevails  among 
many  Western  Christians  who  look  upon 
mission  as  an  activity  from  the  rich  to 


12     MESSENGER   December  1972 


the  poor,  and  from  the  civilized  to  the 
uncivilized.    A  Western  superiority  com- 
plex is  more  widely  prevalent  than  is 
generally  supposed. 

The  essential  nature  and  function  of 
the  church  have  since  the  Reformation 
been  identified  by  three  marks:  Word, 
sacrament,  fellowship.    The  relationship 
of  the  church  to  the  world  has  bee.i  taken 
for  granted.    Herein  is  the  problem. 
Word,  sacrament,  fellowship  need  to  be 
cast  not  in  static  terms  but  in  dynamic 
terms,  in  relation  to  mission  and  the 
world. 

The  church  can  no  longer  maintain  the 
view  that  God's  relation  to  the  world  is 
through  the  church.    The  Bible  says  God 
is  the  creator  and  so  all  creation  is  his 
concern.    His  attention  is  on  the  whole 
cosmos.    Paul  said  "God  was  in  Christ 
reconciling  the  world  to  himself"  (2  Cor. 
5:19). 

If  we  accept  the  view  that  the  church 
is  a  segment  of  the  world  which  con- 
fesses the  universal  Lordship  of  Christ, 
then  it  follows  that  the  church  exists 
for  the  world  and  is  called  to  the  service 
of  humankind  or  the  world.   Mission  to- 
day means  rethinking  the  life,  purpose, 
unity,  and  ministry  of  the  church  in  the 
social  and  political  context.    It  means 
coming  to  terms  with  social  revolutions, 
becoming  instruments  of  justice  for  all 
rather  than  of  privilege  for  the  few  and 
oppression  of  the  majority  or  vice  versa. 
It  means  participation  in  revolution  in 
the  name  of  humanity. 

"The  church,  directly  through  its 
preaching  and  teaching  or  indirectly 
through  the  influence  of  cultural  values, 
informed  by  Christian  preaching  and 
teaching,  has  played  no  small  part  in 
creating  the  spiritual  ferment  underly- 
ing the  revolutions  of  our  time,"  ob- 
serves M.  M.  Thomas.    "So  if  the  church 
is  defined  as  including  not  only  the  in- 
stitution but  also  its  extensive  influence, 
we  could  make  a  strong  case  for  saying 
that  even  where  the  church  as  an  insti- 
tution is  rejected,  its  mission  has  provided 
the  ferment  for  humanism  which  has 
produced  signs  and  anticipations  of 
the  kingdom  in  the  revolution  of  our 
time." 

Yet  having  often  sided  with  the  op- 
pressors in  the  name  of  law  and  order, 
the  church  for  many  has  lost  its  authority 
to  proclaim  the  Gospel.   The  appropriate 
question  is:  will  the  church  deal  with  the 


contemporary  revolutions  positively  now 
or  will  it  continue  to  ignore  them? 

Humanization  means  making  persons 
human.    Recent  studies  of  the  World 
Council  of  Churches  interpret  humaniza- 
tion as  the  process  of  enabling  individu- 
als to  be  full,  mature,  and  free.    As  a 
goal  of  mission  humanization  is  the 
bringing  of  persons  to  perfection.    The 
studies  point  to  Christian  theology  that 
sees  Jesus  Christ  as  the  perfect  man; 
Christ's  stature  is  the  measure  of  human 
maturity,  so  that  humanization  is  growth 
in  Christlikeness. 

God  has  always  acted  as  a  liberating 
force  in  history.    God's  mission  in  the 
world  has  been  experienced  by  his  peo- 
ple as  liberation.   This  is  evident  in  Ex- 
odus as  also  in  the  resurrection  of 
Christ.    The  hope  of  liberation  revealed 
in  God's  actions  creates  greater  expecta- 
tions for  those  longing  for  a  just  and 
peaceful  world. 


R 


Lumanization  or  making  people  whole 
is  God's  mission  through  his  son  Jesus 
Christ  whom  he  sent  for  the  restoration 
of  humanity.    For  Christians  mission  and 
humanization  are  not  contradictory  but 
united  in  God's  action  and  in  the  actions 
of  his  people. 

It  is  significant  that  the  North  Ameri- 
can working  group  of  the  Missionary 
Structure  Study  lifts  up  "shalom"  or 
humanization  as  "the  goal  of  mission." 
The  group  finds  this  a  relevant  goal  be- 
cause more  than  others  it  communicates 
that  men  are  struggling  for  their  true 
humanity  and  well-being.    It  best  com- 
municates the  meaning  of  the  messianic 
goal.    In  another  time,  the  study  points 
out,  the  purpose  of  mission  was  Chris- 
tianization  or  bringing  men  to  God 
through  Christ  and  his  church.    But  to- 
day the  fundamental  question  is  con- 
cerned with  the  "true"  man;  in  response 
missions  must  point  to  the  humanity  of 
Christ. 

Humanization  of  social  structures  is 
just  as  important  as  the  humanization 
of  persons.   Here  the  test  question  for 
the  church  is,  are  structures  used  for  the 
sake  of  man  or  are  men  used  to  serve 
structures?  Missionary  structures,  the 
study  asserts,  are  those  which  demon- 
strate that  they  are  expendable  in  the 
interest  of  humanizing  society  and  which, 
thereby,  celebrate  the  gift  of  humanity 


which  God  has  off'ered  in  Christ. 

The  civil  rights  struggle  is  perhaps  the 
most  dramatic  instance  in  the  United 
States  which  highlights  the  issue  of  hu- 
manization.   It  is  not  merely  a  struggle 
for  certain  rights,  but  the  struggle  to  be- 
come and  to  be  human.  Both  the  oppres- 
sor and  the  oppressed  are  victims  of  the 
structures  of  discrimination  and  hence 
are  denied  their  humanity.    The  Delta 
Ministry  of  the  National  Council  of 
Churches  was  set  up  to  provide  a  minis- 
try of  reconciliation  in  the  Mississippi 
Delta  region  through  which  the  inhu- 
manity of  segregation  could  be  over- 
come. 

The  Women's  Liberation  Movement 
in  the  USA  is  an  attempt  toward  hu- 
manization.   It  challenges  the  traditional 
assumption  that  "human"  equals  "male" 
and  that  "female"  equals  less  than 
"human." 

I  see  humanization  as  the  basic  aim 
underlying  the  Fund  for  the  Americas  in 
the  United  States  (FAUS)  which  was  au- 
thorized by  the  1969  Annual  Conference 
and  is  supported  by  designated  gifts. 
The  Fund  assists  blacks  and  other  mi- 
nority groups  by  providing  financial 
support  for  community  organization  and 
economic  development,  thereby  sharing 
power  and  enabling  them  to  make  their 
own  decisions  with  dignity.   The  second 
part  of  the  fund  is  to  assist  the  Brethren, 
as  part  of  white  America,  to  come  to 
grips  with  individual  and  institutional 
racism  at  every  level  of  the  denomina- 
tion.   It  helps  us  bring  our  faith  under 
the  power  of  the  new  humanity  in  Christ. 

The  participation  of  the  World  Minis- 
tries Commission  in  the  community  de- 
velopment program  of  the  Brethren 
Foundation  in  Ecuador  is  an  effort  to 
overcome  the  dehumanizing  influences  in 
the  lives  of  the  Indian  people  which  keep 
them  in  bondage  at  a  subhuman  level. 

We  Christians  talk  much  about  con- 
version but  does  the  biblical  idea  of  con- 
version include  the  concern  for  change 
in  social  and  political  structures  or  is 
conversion  strictly  an  individual  spiritual 
experience? 

The  biblical  term  shalom  helps  define 
the  purpose  of  the  mission  of  God.   The 
establishment  of  shalom  is  God's  ultimate 
goal.    Shalom  cannot  take  place  in  a 
vacuum  nor  in  isolation  but  as  a  social 
happening.    It  must  be  discovered  as 
God's  gift  in  real,  actual  situations.    □ 


December  1972    MESSENGER     13 


The  True  Meaning 
of  Christmas 


by  Harold  S.  Martin 


We  are  once  again  approaching  the 
Christmas  season  —  the  time  when  we 
commemorate  the  advent  of  Jesus  Christ. 
Of  all  the  titles  attributed  to  Jesus,  the 
one  that  should  warm  our  hearts  most 
of  all  is  the  title  Emmanuel,  which 
means  God  with  us.  When  Jesus  was 
born.  God  became  man.  The  One  who 
flung  the  stars  into  space  came  to  earth 
to  dwell  among  men.   The  tiny  arms  of 
that  Babe  in  the  manger  were  the  arms  of 
the  One  who  laid  the  foundation  of  the 
universe.  God  took  on  a  human  body 
and  dwelled  among  us.    Jesus  came  for 
several  reasons. 


To  reveal  the  Father 

John  1:18  says,  "No  man  hath  seen 
God  at  any  time;  the  only  begotten  Son, 
who  is  in  the  bosom  of  the  Father,  he 


14     MESSENGER   December  1972 


hath  declared  him."  Jesus  said,  "He  that 
hath  seen  me  hath  seen  the  Father" 
(John  14:9).  Hebrews  1 :3  tells  us  that 
Christ  is  the  express  image  of  the  person 
of  God. 

God  is  a  great  Spirit.    He  is  invisible. 
He  cannot  be  seen  with  the  physical  eye. 
All  of  us  at  some  time  or  other  have 
asked  the  question,  "What  is  God  like?" 
Jesus  came  so  that  men  might  be  able  to 
see  God,  and  to  know  what  he  is  like. 
The  Apostle  John  says,  "The  Word  was 
made  flesh,  and  dwelt  among  us"  (John 
1:14).   Paul  says,  "For  God,  who  com- 
manded the  light  to  shine  out  of  dark- 
ness, hath  shone  in  .  .  .  the  face  of  Jesus 
Christ"  (2  Cor.  4:6).    Ever  since  the 
birth  of  Jesus  nearly  two  thousand  years 
ago,  we  have  been  able  to  see  the  glory 
of  God. 

A  little  boy  whose  parents  were  mis- 
sionaries was  attending  school  in  the 
United  States.  He  hadn't  seen  his  par- 
ents since  the  preceding  summer,  and 
wouldn't  see  them  again  until  the  next 
summer.  A  few  days  before  Christmas, 
the  principal  of  the  school  said  to  him, 
"Jimmy,  what  would  you  like  to  have 
most  of  all  at  Christmas?"  On  the  princi- 
pal's desk  was  a  picture  of  the  boy's 
father.  The  boy  looked  at  the  photo- 
graph for  a  little  while,  and  then  after 
a  few  moments  said  to  the  principal, 
"I  want  my  father  to  step  out  of  that 
frame."  And  you  know  —  this  little  boy 
voiced  the  cry  of  all  humanity.  The 
Greek  philosopher  Plato  said  many  years 
ago  that  he  hoped  some  day  to  see  God 
walk  down  the  streets  of  Athens.  In 
Israel,  generation  after  generation  looked 
for  the  Messiah.  Soon  after  Adam  and 
Eve  were  driven  out  of  the  garden,  they 
looked  for  the  promised  redeemer.  And 
then  one  night  nearly  two  thousand  years 
ago,  God  stepped  out  of  the  frame  of 
the  universe,  and  appeared  on  earth  in 
the  person  of  Jesus  Christ.  Before  this, 
the  eternal  God  had  never  been  seen  by 
mortal  eyes.  Even  the  Old  Testament 
patriarchs  did  not  see  God  in  his  real 
essence,  but  only  in  angelic  form  (or  in 
what  is  more  properly  called  a  theoph- 
any).   Jesus  came  to  this  earth  so  that 
we  might  learn  to  know  better  what 
God  is  like. 


To  put  away  sin 

1  John  3:5  says,  "Ye  know  that  he  was 
manifested  to  take  away  our  sins."  Jesus 
speaking  of  his  death  said,  "For  this 
cause  came  I  into  the  world."  Paul  says 
in  1  Tim.  1:15,  "Christ  Jesus  came  into 
the  world  to  save  sinners,  of  whom  I 
am  chief."  Jesus  Christ  came  to  earth 
as  the  Baby  of  Bethlehem  in  order  that 
he  might  later  become  the  Christ  of  Cal- 
vary. 

All  men  have  sinned.  Everyone  of  us 
has  fallen  short  of  the  standard  which 
God  demands.  And  our  sin  places  a 
separation  between  us  and  God.  And  the 
gulf  is  so  wide,  the  separation  so  great, 
that  none  by  his  own  efforts  is  able  to 
close  it. 

Many  seem  to  think  that  the  gulf  be- 
tween man  and  God  can  be  closed  by 
good  works.  If  you  say  so  many  prayers, 
and  give  so  many  alms,  or  make  a  pil- 
grimage to  some  holy  place  —  these 
things  somehow  are  supposed  to  erase  a 
sinner's  guilt.  But  this  will  never  do. 
Take  the  man  who  drives  his  car  faster 
than  the  speed  limit.    What  can  he  do  to 
atone  for  the  wrong  he  has  done?  If  he 
thinks  good  works  atone  for  the  wrong 
he  has  done,  then  he  can  diligently  ob- 
serve all  the  traffic  laws  for  the  rest  of 
the  day.   But  any  policeman  will  assure 
you  that  this  is  not  enough.    There's  a 
penalty  for  disobedience,  and  no  amount 
of  carefulness  afterward  will  atone  for 
past  disobedience.  If  you  fall  short  of 
God's  standard  on  Monday,  you  can 
never  erase  that  guilt  by  walking  straight 
on  Tuesday!  No  person  can  erase  his 
own  guilt,  and  neither  can  any  other 
human  being  erase  it  for  him.  Every 
man,  no  matter  how  upright  and  how 
morally  clean  he  lives,  still  has  come 
short  of  God's  demands,  and  thus  needs 
to  be  saved.  He  cannot  save  himself. 

Suppose  a  plane  flying  toward  a  base 
in  the  continent  of  Antarctica  suddenly 
crashes  into  the  frigid  waters  north  of 
the  continent.  Three  men  are  thrown 
into  the  ocean,  and  the  plane  sinks  at 
once.  Nobody  is  near  the  spot,  and  the 
closest  land-area  is  the  country  of  New 
Zealand,  a  thousand  miles  away.   One  of 
the  men  can  swim  for  ten  minutes;  the 


second  man  can  swim  for  two  hours;  the 
third  is  the  world's  champion  long- 
distance swimmer.  Which  of  those  three 
men  are  going  to  reach  safety?  The  an- 
swer is  obvious  —  none  of  them!  The 
only  difference  between  them  is  that  the 
one  man  will  drown  in  ten  minutes,  an- 
other in  two  hours,  and  the  champion  a 
few  hours  later.  This  is  a  parable  of  the 
human  family.  The  criminal  is  like  the 
swimmer  who  is  able  to  keep  afloat  for 
ten  minutes.   The  average  man  is  repre- 
sented by  the  swimmer  who  can  stay  on 
the  surface  for  two  hours.  And  even  the 
unusual  man,  honest,  upright,  and  a  good 
citizen,  like  the  champion  swimmer,  is 
still  unable  to  reach  land. 

Every  man,  no  matter  how  good  he  is, 
needs  a  savior.  And  the  message  of 
Christmas  is  this:  "For  unto  you  is  born 
this  day  in  the  city  of  David,  a  Savior" 
(  Luke  2:11).  The  brightest  message 
that  has  ever  been  delivered  to  mankind 
is  the  glad  news  that  in  some  way  which 
we  will  never  be  able  to  quite  fully  com- 
prehend), Jesus  Christ  puts  himself  un- 
derneath our  sin,  and  lifts  it  off  from  our 
soul,  and  takes  it  away.    1  John  3:5  says, 
"Ye  know  that  he  was  manifested  to 
take  away  our  sins."  The  phrase  "take 
away"  simply  means  to  remove  the  guilt 
and  punishment  of  sin,  by  paying  the 
price.  The  angel  said  to  Joseph,  "And 
she  shall  bring  forth  a  son,  and  thou 
shall  call  his  name  Jesus,  for  he  shall  save 
his  people  from  their  sins"  (Matt.  1:21). 


To  destroy  the  devil 

I  John  3:8  says,  "For  this  purpose 
the  Son  of  God  was  manifested,  that  he 
might  destroy  the  works  of  the  devil." 
This  message  is  a  sentence  filled  with 
good  news.  The  devil  is  a  murderer  and 
a  liar.  The  Bible  says  he  is  lawless, 
deceitful, and  subtle.  He  alienates  from 
God;  he  blinds  to  the  truth;  he  promotes 
selfishness,  jealousy,  and  cruelty.  But 
the  Bible  says  that  Jesus  Christ  came 
that  he  might  destroy  the  works  of  the 
devil. 

The  word  translated  destroy  is  the 
Greek  word  hio.  It  doesn't  mean  to  de- 
molish or  to  break  up  —  but  it  means  to 


December  1972    MESSENGER     15 


loosen  one  who  is  bound,  or  to  set  free. 
When  Jesus  raised  Lazarus  from  the 
tomb,  he  said,  "Loose  him  and  let  him 
go."  The  word  loose  is  the  same  Greek 
word  as  the  one  translated  destroy  in 
1  John  3:8.  For  this  purpose  was  the 
Son  of  God  manifested, that  he  might 
loosen  and  set  men  free  from  the  works 
of  the  devil. 

Eddie  Taylor  was  once  a  drunkard 
who  slept  off  his  stupors  under  the  board- 
walk at  Atlantic  City.  He  was  about  as 
far  gone  as  a  man  can  get.    He  staggered 
from  tavern  to  tavern  until  he  had  soaked 
himself  with  liquor,  then  he  flopped  be- 
neath the  boardwalk.  He  wrapped  him- 
self in  old  newspapers  to  keep  warm. 
The  devil  brings  men  into  a  sorry  state. 
But  one  day  Eddie  Taylor  responded  to 
the  Gospel  invitation  and  became  a  new 
man  in  Christ  Jesus.   Today  beer  and 
liquor  no  longer  attract  him.  Jesus  Christ 
has  delivered  him.    He  hasn't  touched 
alcoholic  beverages  for  many  years.  For 
this  purpose  the  Son  of  God  was  mani- 
fested, that  he  might  loosen  men  from 
the  works  of  the  devil  ( 1  John  3:8). 

One  of  the  reasons  Jesus  came  to  Beth- 
lehem was  to  destroy  the  works  of  the 
devil.  And  nothing  that  the  devil  has  ever 
done  is  too  hard  for  Jesus  to  undo.  If 
you  find  yourself  living  under  the  power 
of  the  devil's  grip,  remember  that  Jesus 
Christ  who  was  born  on  Christmas  Day 
came  to  set  you  free.    If  you  will  give 
your  life  in  surrender  to  him,  he  will 
loosen  the  grip  Satan  has  over  you.  and 
set  you  free  from  the  bondage  of  sin. 
He  will  give  you  power  to  live  a  new 
kind  of  life.  For  this  purpose  the  Son 
of  God  was  manifested,  that  he  might 
destroy  (set  free  from)  the  works  of 
the  devil. 

To  prepare  for 
the  second  advent 

Hebrews  9:28  says,  "So  Christ  was 
once  offered  to  bear  the  sins  of  many, 
and  unto  them  that  look  for  him,  shall  he 
appear  the  second  time  without  sin  unto 
salvation."  At  this  season  our  thoughts 
turn  with  gladness  to  the  first  coming  of 
Jesus.   We  are  reminded  of  the  songs  that 
the  shepherds  heard,  and  of  the  hope  that 
filled  their  hearts,  and  of  the  star  that 


shone  over  the  place  where  the  child  lay. 
And  yet  we  are  all  conscious  of  the  fact 
that  this  present  age  cannot  continue  on 
like  it  is  going.  Sin  abounds  on  every 
hand.  Crime  is  on  the  increase.  Lawless- 
ness is  sometimes  encouraged.  Peace  and 
righteousness  have  not  been  established. 
Mankind  threatens  to  wipe  civilization 
off  the  face  of  the  earth.  Deep  down 
within,  we  realize  that  something  more 
is  needed. 

One  main  theme  that  recurs  in  the 
Bible  is  the  teaching  that  Jesus  Christ  is 
coming  to  this  earth  twice!  Most  people 
live  as  if  life  as  we  know  it  today  is  go- 


ing to  continue  on  like  this  forever.   They 
say  the  grass  is  still  green,  cows  give 
milk,  hens  lay  eggs,  dogs  bark  at  the 
moon.   This  is  the  way  it  always  was. 
But  remember,  the  Bible  says  that  this 
same  Jesus  who  came  to  Bethlehem  is 
going  to  come  a  second  lime.    Life  as  we 
know  it  today  will  come  to  an  end. 

The  scriptures  teach  that  Jesus  Christ 
is  coming  to  this  earth  on  two  different 
occasions  for  two  different  purposes.    He 
has  already  come  on  one  occasion  and 
accomplished  the  first  purpose  —  that  of 
paying  the  price  for  sin.    Hundreds  of 
years  before  Jesus  was  born,  the  Bible  re- 
vealed that  he  would  be  born  of  the  tribe 
of  Judah;  that  his  mother  would  be  a 
virgin:  that  there  would  be  a  massacre  of 
infants  in  Bethlehem.    The  prophet 
Micah  named  the  very  town  where  he 
was  to  be  born.    Hundreds  of  years  be- 
fore Jesus  came  to  earth,  all  these  things 


were  foretold  about  him.  And  just  so, 
the  scriptures  prophesy  that  this  same 
Jesus  will  come  to  earth  a  second  time. 

Jesus  is  not  coming  this  second  time 
to  put  away  sin.    He's  coming  to  com- 
plete our  salvation.    He  came  the  first 
time  as  the  author  of  salvation;  he's  com- 
ing the  second  time  as  the  finisher  of  our 
faith.   He  came  the  first  time  to  atone 
for  our  sins:  he's  coming  the  second 
time  to  execute  judgment  on  earth. 
When  he  came  the  first  time,  there  was 
no  room  for  him  in  the  inn:  when  he 
comes  the  second  time,  the  whole  world 
(and  all  the  universe)  is  going  to  make 
room  for  him  —  for  the  Bible  says  that 
every  knee  shall  bow,  and  every  tongue 
shall  confess  that  Jesus  Christ  is  Lord. 
Jesus  came  the  first  time  to  deal  with  sin 
and  to  pay  the  price  for  it:  he's  coming 
the  second  time  to  set  up  his  kingdom  on 
earth  and  to  bring  peace  and  order  to 
this  tortured  old  planet. 

Every  sign  indicates  that  this  world  is 
ripe  for  the  second  advent.    Our  day  is 
a  time  that  might  be  described  as  "The 
night  before  the  second  Christmas." 
And  on  that  second  Christmas  Day 
when  Jesus  comes  again,  we  are  going 
to  be  like  him.   Our  redemption  will  be 
complete.   Wars  will  cease,  and  peace 
will  reign  on  the  earth. 

As  our  minds  go  back  across  the  cen- 
turies during  this  Christmas  season,  to 
the  time  and  place  and  the  setting  where 
Jesus  was  born  —  let  us  try  to  remember 
the  purposes  for  which  he  came.   He 
came  to  reveal  God  the  Father,  to  put 
away  sin,  to  set  men  free  from  the  works 
of  the  devil,  and  to  prepare  for  a  second 
advent.    If  during  this  Christmas  season 
we  concentrate  on  the  reasons  for  his 
coming  —  surely  we'll  love  him  more 
and  we'll  be  able  to  serve  him  better. 

Many  a  heart  and  many  a  home  this 
Christmas  will  have  no  more  room  for 
Jesus  than  the  Judean  innkeeper  had 
nearly  two  thousand  years  ago.   But  each 
of  us  has  the  power  of  choice,  and  the 
greatest  thing  you  can  do  this  Christmas 
is  to  accept  God's  unspeakable  Gift  into 
your  life. 

He  stands  at  the  door  of  every  heart 
and  seeks  to  enter  - —  but  you  must  open 
the  door.    It  is  not  enough  that  Jesus 
was  born  in  Bethlehem.   He  must  be 
born  in  our  hearts.    G 


I 


16     MESSENGER    December  1972 


Beti/i/een  Genesis 
and  John 


In  the  beginning 
created  the  heavens  and  the  earth. 

The  earth  was  without  form 
and  void, 

and 
was  upon  the  face  of  the  deep; 
and  the 

H-Prf  o  of  God 
was  moving 
over  the  face 
of  the  waters. 

In  the  beginning  was  the         ^ 

and  the  Word  was  with  God, 

and  the  Word  was  ^  r(Tc\ . 


He  was  in  the  beginning  with  God; 

all  things 
were  made 
through  him. 


/ 


f^   f^ 


■■^:, 


.^m^ 


And  God  said;''Let  there  be  light";  and  there  was 
The  light  shines  in  the  darkness, 

and  the  darkness  has  not  overcom 

mMm. 
Then  God  said.  "Let  us  make  man  in  our  image,  after  our  likeness; 
and  let  them  have  dominion 
over  the  fish  of  the  sea,  and  over  the  birds  of  the  air, 
and  over  the  cattle,  and  over  all  the  earth. 

So  God  created  man  in  his  own  image. 


And  the  Word  became  flesh  and  dwelt  among  us,  full  of  grace  and  truth; 
we  have  beheld  his  glory, 

glory  as  of  the  only  Son  from  the  Father 


s^- 


',SS»rfftiiS^iiaa«ai6iSB  ■.^.v;*i>.'¥^ 


ht.  And  God  separated  the  light  from  the  darkness. 


The  true  light  that  enlightens  every  man  was  coming  into  the  world. 
In  him  was  life,  and  the  life  was  the  light  of  men. 

He  came  to  his  own  home,  and  his  own  people  received  him  not. 
But  to  all  who  received  him, 

who  believed  in  his  name, 

he  gave  the  power  to  become  children  of  God; 
who  were  born, 

not  of  blood  nor  the  will  of  the  flesh 
nor  of  the  will  of  man, 

but  God. 


Into  this  world,  this  demented  Inn,  in  which  there  is  absolutely 
no  room  for  him  at  all,  Christ  comes  uninvited.  But  because 
he  cannot  be  at  home  in  it,  because  he  is  out  of  place  in  it,  and 
yet  he  must  be  in  it,  his  place  is  with  those  others  for  whom  there 
is  no  room.  His  place  is  with  those  who  do  not  belong,  who  are 
rejected  by  power  because  they  are  regarded  as  weak,  those 
who  are  discredited,  who  are  denied  the  status  of  persons, 
tortured,  exterminated.  With  those  for  whom  there  is  no  room, 
Christ  is  present  in  this  world.  He  is  mysteriously  present  in 
those  for  whom  there  seems  to  be  nothing  but  the  world  at  its 
worst.  ...  It  is  in  these  that  he  hides  himself,  for  whom  there  is 
no  room.  — Thomas  Merton 


"Your 

With 

Us" 


An  Informal  Report 

to  the 

Stockholders: 

responses  from  you 

on  materials, 

leadership, 

and 

other  services 

provided  by 

the  Brotherhood  Fund. 


Presence 

Persons  who  contribute  to  the  out- 
reach of  their  church  often  are  far  re- 
moved from  the  point  of  impact.    The 
occasions  seem  all  too  rare  for  glimpsing 
what  their  investment  means  in  the  lives 
of  others. 

To  work  at  this  concern,  Messenger 
excerpted  from  unsolicited  letters  the 
comments  of  persons  who  in  one  way  or 
another  this  year  have  benefited  from  the 
ministries  of  the  Church  of  the  Brethren 
General  Board.    The  comments  provide 
insight  into  the  nature  and  scope  of  the 
church's  ministries,  including  some  areas 
of  program  that  tend  to  be  taken  for 
granted. 

These  gleanings  may  be  appropriately 
labeled,  "The  Brotherhood  Fund:     An 
Informal  Report  to  the  Stockholders." 

On  the  leadership  of  Brotherhood 
staff  members  in  the  field: 

Your  presence  with  us  over  the 
weekend  brought  to  life  in  a  new  way 
the  concept  of  worship.    On  behalf  of  all 
the  conference  participants,  I  would  like 
to  express  my  appreciation  for  your  help 
in  learning  about  new  ways  of  celebrat- 
ing the  faith.  —  C.  Albert  Guyer,  Den- 
ver, Colo. 

Let  me  express  thanks  to  you  for 
your  trip  to  Oregon.    I  could  wonder 
how  much  it  meant  to  Parish  Ministries, 
really,  but  to  the  board  out  here  and  to 
Oregon  it  was  very  supportive.  —  A. 
Holderreed,  Tacoma,  Wash. 

Just  a  brief  note  to  express  on  be- 
half of  the  planning  committee  our 
appreciation  for  the  significant  contri- 
butions which  you  made  to  our  Stew- 
ardship Enlistment  Encounter.    Your 
sensitivity  to  the  group  moved  us  for- 
ward in  a  most  helpful  way.  —  Carl  E. 
Myers,  Elgin,  111. 

Your  being  here  and  sharing  with 
us  made  Elgin  and  the  Brotherhood  Fund 
"come  alive."  ...  As  a  man  with  a 
family  of  my  own,  I  can  appreciate  the 
personal  sacrifice  which  you  are  making 
in  order  to  visit  local  churches.  .  .  . 
Thank  you  again  for  being  an  excellent 
representative  and  doing  your  job  so 
well.  —  Roger  L.  Forry,  Hanover,  Pa. 


Thank  you  for  the  joy  and  celebra- 
tion you  brought  to  our  people  in  the 
morning  worship  services  yesterday  and 
the  help  you  were  to  us  in  the  consulting 
sessions.    You  Brethren  will  live  forever 
in  the  hearts  of  the  people  at  Kingsport 
and  Liberty.  —  Bert  G.   Richardson, 
Jonesboro,  Tenn. 

We  profited  greatly  by  the  fine  way 
in  which  you  worked  with  us  ( in  the 
self-study)   and  presented  our  need  to 
take  a  real  look  at  ourselves,  our  future, 
our  plans  and  goals.  .  .  .  Our  people  will 
be  responsive  and  willing;  they  are  just 
that  kind  of  people.  —  Charles  E.  Zun- 
kel,  Akron,  Ind. 

This  is  a  word  of  appreciation  to 
you  for  the  music  at  Annual  Conference. 
The  choir  was  especially  outstanding 
this  year.    We  appreciated  very  much 
the  variety  and  the  creativity  used  in  the 
selection,  arrangements,  and  presenta- 
tion. .  .  .  Thank  you  for  making  our 
conference  a  meaningful  experience   for 
all  of  us.  —  Jay  J.  Johnson,  Quinter, 
Kans. 

Acknowledging  our  partnership 
with  others: 

We  received  the  check  for  $3,000 
and  we  are  very  grateful  to  the  Fund  for 
the  Americas.    This  grant  will  really 
strengthen  our  program.   We  are  grateful 
too  for  the  two  Brethren  volunteers.  — 
John  M.  Perkins,  Voice  of  Calvary  Lead- 
ership Development  Institute,  Menden- 
hall.  Miss. 

Our  warmest  and  deepest  apprecia- 
tion to  the  Church  of  the  Brethren  for  its 
understanding  and  recognition  of  our 
community  endeavor.   We  will  pledge  to 
uphold  our  objectives  and  goals  to  bring 
forth  and  further  warrant  the  confidence 
the  Church  of  the  Brethren  has  given 
through  this  FAUS  grant  to  our  pro- 
gram. —  Melvin  Hanton,  Youth  Screen 
Printing,  Inc.,  Dayton,  Ohio. 

From  and  about  workers  in 
Brethren  Volunteer  Service: 

We  are  teachers,  directors,  social 
workers  here  at  the  Christian  Church 
Uniting  Child  Development  Center.    En- 


December  1972   MESSENGER     21 


rolled  are  20  children —  15  black,  4 
white,  1  Japanese.    Most  of  the  children 
are  from  large,  poor  families.    We  also 
sponsor  the  high  school  age  youth  group. 
The  congregation  —  a  merger  of  the 
Church  of  the  Brethren  and  the  United 
Church  of  Christ  —  is  most  wonderful. 
The  members  recognize  the  work  you  are 
doing  and  support  you  all  the  way.   A 
tremendous  project!  —  Harry  and  Kathy 
Muller,  Virginia  Beach,  Va. 

As  a  nurse  I  am  supposedly  knowl- 
edgeable about  human  behavior.    Right? 
Right.    But  during   BVS  training  that 
theory  was  shot  right  through  the  win- 
dow!   It  is  impossible  to  measure  or 
explain  how  much  I  have  learned. 

Thank  you  for  making  training  a 
very  growing  experience  for  me.    Keep 
this  aspect  of  training  alive.    Hopefully 
I  will  now  be  more  aware  of  people  as 
people,   therefore   attaining  something 
along  the  lines  on  the  cover  of  the  card 
I'm  writing  on;  "When  we  are  closer  to 
people  we  are  closer  to  God."   I  am  defi- 
nitely happier  for  the  experience.  — 
Janis  Ober,  Lend-a-Hand  Center, 
Walker,  Ky. 

I  am  now  working  as  a  consultant 
both  to  the  Lawyer's  Committee  and  to 
the  United  Front.  We  are  fortunate  in  re- 
ceiving a  FAUS  grant  for  a  project  of 
testing  sickle-cell  anemia.  .  .  .  What  this 
letter  is  really  about,  though,  is  some- 
thing else.    For  some  time  I've  wanted 
to  talk  to  a  Brethren  body  —  General 
Board  or  World  Ministries  Commission, 
to  express  personally  my  perspective  on 
the  kind  of  things  the  Church  of  the 
Brethren  has  made  possible  through  the 
ministries  I  have  been  a  part  of. 

I  feel  a  debt  of  gratitude  I  want  to 
express  to  the  church.    And  I  want  to 
help  reenforce  those  already  committed 
and  try  to  sell  those  who  aren't  on  minis- 
tries of  social  justice  and  specifically  on 
BVS  as  a  ministry.  —  Eric  Schuman, 
Cairo,  111. 

As  we  look  ahead  to  our  departure, 
we  cannot  be  but  grateful  to  Eirene  and 
to  Brethren  Service  for  this  opportunity 
to  have  served.   We  hope  that  the  per- 
sonal maturity  and  the  conscious  and  un- 
conscious learning  which  have  occurred 
will  enable  us  better  to  serve  in  other 
capacities.    Our  service  has  been  most 
positive,  at  least  on  a  personal  level.   We 
could  never  now  begin  to  question  either 


our  own  service  or  the  structure  within 
which  we  have  worked.    I  believe  that  we 
have  tried  our  best  to  fulfill  our  respon- 
sibilities, to  criticize  when  necessary  and 
to  terminate  with  joyful  hearts  leaving 
the  many  undone  tasks,  the  continual 
struggle  for  meaning,  and  the  always 
necessary  periodic  analysis  to  those  who 
remain  and  who  will  come  after  us.   We 
take  with  us  innumerable  experiences 
and  the  love  of  many  cherished  relation- 
ships. 

Need  more  be  said  than  thanks, 
God  bless  you  all,  and  till  we  meet 
again,  our  sincerest  love.  —  Sandy  and 
Kirby  Dubble,  Casablanca,  Morocco. 

h:  response  to  disaster  relief: 

Upon  visiting  the  flooded  mining 
area  at  Man,  W.  Va.,  with  district  execu- 
tive Owen  Stultz,  I  found  the  survivors 
overwhelmed  by  the  love  and  willingness 
of  people  across  the  country  to  help  in 
some  way.    I  visited  with  persons  who 
had  lost  almost  everything.    One  minister 

S8H     m     in     sa 
■sy  wa^^A  B^ra  w^m 

lost  14  members  of  his  family,  nine  of 
them  grandchildren.    A  mother  had 
watched  her  husband,  as  he  reached  for 
his  four-year-old,  go  down,  neither  to  be 
seen  again.    She  herself  was  found  later 
clutching  to  her  baby  daughter  already 
dead  in  her  arms.    Many  were  the  ac- 
counts shared  by  the  people.    In  working 
with  them  on  a  follow-up  ministry,  I 
felt  proud  to  be  a  member  of  a  church 
who  reached  out  in  mission  to  distressed 
people.  —  Ralph   M.   Spradling,   chair- 
man. Witness  Commission,  Virlina  Dis- 
trict, Floyd,  Va. 

We  could  never  express  our  thanks 
to  the  men  who  came  to  our  home  and 
helped  with  the  cleaning.    The  physical 
help  was  needed  but  you  will  never  rea- 
lize what  a  morale  booster  it  is  to  have 
total  strangers  travel  miles  to  give  a 
hand.  —  Mrs.  E.  F.  Moritz,  Forty  Fort, 
Pa. 

The  damages  to  my  real  and  per- 
sonal property  due  to  the  recent  disaster 
are  very  heavy.  In  the  beginning  I  was 
discouraged  and  disheartened,  but  help 
was  forthcoming.  Twenty-one  young 
people  from  various  areas,  all  members 
of  the  Church  of  the  Brethren,  came  to 


my  "devastated  castle."  The  tasks  as- 
signed to  them  were  arduous  and  most 
unpleasant.  .  .  . 

I'll  tell  you,  they  are  the  grandest 
group  of  folks  I've  ever  met.    At  all 
times  they  were  courteous,  jovial,  and 
most  willing  to  help  in  whatever  area 
they  were  needed. 

I  am  a  diabetic,  64  years  of  age  and 
live  alone. 

Your  people  came  to  me  as  a  gift 
from  above. 

I  am  enclosing  a  small  donation  in 
gratitude  for  what  your  wonderful  peo- 
ple have  done  for  me.  —  Sophie  G.  Vnu- 
kowski,  Kingston,  Pa. 

From  missionaries  regarding 
assignments  or  program: 

Life  continues  to  be  interesting  and 
challenging  for  us  and  we  feel  we  are  in 
the  right  place  doing  the  right  thing. 
Could  anyone  ask  for  more?  —  Chalmer 
and  Mary  Faw,  Bukuru,  Nigeria 

A  question  we  have  frequently  been 
asked  is:  What  do  we  think  of  the  Lafiya 
program  the  Brethren  have  launched  in 
Nigeria.   We  think  it  is  a  wonderful 
thing.   Our  only  regret  is  that  it  was  not 
started  20  years  ago.   Of  course  we  do 
not  know  what  the  future  holds  for  the 
Lafiya  program  or,  for  any  of  us.  for  that 
matter.   We  would  that  you,  too,  would 
join  us  in  this  dream.  —  Roy  and  Violet 
Pfaltzgraff,  Garkida,  Nigeria 

I  am  gratified  with  and  feel  tremen- 
dously enriched  by  the  experiences  of 
the  past  two  years  in  Ambon.    Not 
everything  was  easy  and  satisfying.   To 
be  honest,  there  were  times  I  felt  hope- 
less.  However,  I  am  even  more  con- 
vinced of  the  need  to  continue  our  in- 
volvement and  participation  in  the  mis- 
sion of  our  Lord,  particularly  in  this  part 
of  the  world.   The  missionary  task  is  not 
outdated  and  irrelevant  for  today!    On 
the  contrary,  it  is  the  only  way  the 
church  can  affirm  the  unity  of  man  and 
the  love  of  Christ  in  today's  increasingly 
pluralistic  world.  —  Fumitaka  Matsuoka, 
Ambon,  Indonesia 

Regarding  coverage  in  the 
Group  Insurance  Plan: 

We  thank  you  for  the  portion  our 
hospital  insurance  has  paid  for  our 
daughter's  bills  for  tightening  her  teeth 
and  retainers.    It  surely  helped  us.  — 


22     MESSENGER    December  1972 


Robert  P.  Fryman,  pastor,  Potsdam, 
Ohio. 

I  have  been  extremely  pleased  with 
the  insurance  coverage  that  has  been 
available  to  me.    The  checks  have  fol- 
lowed my  claim  most  promptly,  which  is 
all  the  more  startling  when  compared 
with  how  long  it  takes  Blue  Cross  cov- 
erage to  pay  off.    Unfortunately  for  you, 
you  are  the  only  one  I  know  to  turn  to 
with  my  questions.  ...  I  thank  you  for 
your  help  in  answering  my  questions, 
both  in  the  past  and  now.  —  Elaine  Har- 
mon,  administrative   assistant,   Fresno, 
Calif. 

With  reference  to  the  Church  of  the 
Brethren  Pension  Plan: 

This  communication  is  to  express 
to  you  my  deep  appreciation  for  the  re- 
cent check  which  represented  a  retro- 
active increase  based  on  a  1968  action  of 
the  Pension  Plan  Administrative  Com- 
mittee.   Needless  to  say  I  was  surprised! 
But  more  importantly  the  check  came 
just  at  a  time  when  I  felt  I  would  need 
to  dip  into  savings.  ...  I  am  grateful  for 
persons  who  with  wisdom,  concern,  and 
love  are  serving  in  the  ministry  of  pen- 
sions as  well  as  in  other  important  areas 
within  the  life  of  the  church.  —  Anna  M. 
Warstler,   Goshen,   Ind. 

I  received  the  letter  announcing  a 
raise  in  our  monthly  pension  along  with 
the  check  caring  for  the  retroactive 
payments.    Thanks! 

Along  with  my  thanks,  let  me  say 
this  confirms  my  feeling  about  those  who 
bear  responsibility  for  carrying  out  the 
work  of  the  church.    I  trust  them  as 
brethren  should  trust  each  other.    For 
this  reason  we  prefer  to  do  most  of  our 
giving  through  the  channels  the  church 
provides  for  us.  —  Oscar  R.  Fike, 
Bridgewater,  Va. 

The  form  letter  from  your  office  ar- 
rived today.    To  say  the  least,  it  was  a 
surprise;  however,  a  very  welcome  one 
to  be  sure,  especially  so  in  our  case,  since 
we  didn't  have  enough  insurance  to  cover 
all  our  expenses  during  these  past 
months  of  five  operations  and  25  cobalt 
ray  treatments  at  two  different  hospitals 
with  at  least  6  MDs  and  DOs  in  on  my 
case.    Since  our  Brotherhood  insurance 
is  not  enough  to  take  care  of  what  Medi- 
care doesn't  pay,  you  can  understand  just 
how  grateful  I  am  for  this  check  from 


the  Pension  Board.    Thanks.  —  Daniel 
Levi  Blickenstaff,  Tulsa,  Okla. 

If  I  were  still  in  Mexico  I  would  say 
Mil  Gracias:  A  thousand  thanks.  — 
H.  D.  Michael,  Olympia,  Wash. 

Your  letter  and  enclosed  check  were 
indeed  a  pleasant  surprise.  The  check 
was  particularly  welcome  because  we  re- 
ceived in  the  same  mail  the  statement  of 
our  annual  property  tax.  Therefore  the 
check  was  a  tremendous  help  to  us. 

We  are  grateful  also  for  the  increase 
in  future  monthly  benefits. 

Zola  and  I  want  to  express  our  sin- 
cere thanks  to  the  Pension  Board  and 
staff  for  your  help  in  making  possible 
these  financial  benefits  to  those  of  us  who 
are  in  retirement.  —  George  L.  Det- 
weiler,  Greencastle,  Pa. 

On  grants  issued  from  the  Ministerial 
and  Missionary  Service  Fund: 

It  is  with  a  thankful  heart  and  hum- 
ble spirit  that  we  want  to  thank  you  for 
your  support.  You  will  never  know  how 
much  it  has  helped. 

God  has  been  our  constant  com- 
panion and  how  that  does  help  keep  one 
cheerful  and  thankful. 

My  husband  never  complains 
though  he  has  been  bedfast  almost  10 
years.    If  it  be  the  Lord's  will  it  will  be 
my  pleasure  to  continue  to  care  for  him. 

Thank  you  so  kindly  for  your  in- 
terest in  our  behalf.  —  Name  withheld 

And  alas,  some  words  on  materials: 

I  write  to  tell  you  thanks  for  the 
material  in  the  Encounter  Series.  ...  I 
appreciate  it.  —  Mrs.  Daniel  Thompson, 
Harrisonburg,  Va. 

I  am  a  Lutheran  pastor  who  is  an 
avid  reader  of  Messenger,  having  mar- 
ried a  girl  from  a  Brethren  family.    I 
think  your  magazine  is  one  of  the  finest 
church  periodicals  being  published  these 
days.    I  hope  you  continue  to  witness  to 
the  fact  that  the  Gospel  is  about  "here 
and  now"  and  not  a  story  about  the  past. 
May  the  Lord  of  the  church  sustain 
you  in  your  ministry.  —  Dave  and  Doris 
Hunsberger,  Philadelphia,  Pa. 

We  have  recommended  to  each  of 
the  66  youth  who  attended  Camp  Bethel's 
Youth  Camp  this  summer  that  they  read 
the  whole  October  1  Messenger.  — 
Don  and  Marie  Willoughby,  Copemish, 
Mich,    n 


A  Faith  for  All  Seasons 

by  Marjorie  Wilkinson 

The  Christian  faith  is  for 
every  season  of  the  year, 
for  every  season  in  life, 
through  pressure  and 
change,  from  birth  to 
death.  Observations  for 
persons  who  want  to 
grow  spiritually. 


Per  copy,  $1.25;  10  or  more,  $1.00  ea. 
Break  thru 

Compiled  by  Wilson  O.  Weldon 

The  thoughts  and 
longings  of  young 
people   revealed 
in  devotional  liter- 
ature —  prayers, 
scripture,    poetry, 
meditations,     pictures,     cartoons    and 
sketches.  A  new  outlook  for  the  young 
and  those  who  think  young. 

Per  copy,  $1.50;  10  or  more,  $1.30  ea. 

The  Upper  Room 
Disciplines  1973 

Daily  devotions  for  a  full 
year  (379  pages)  written 
by  52  invited  authors 
who  take  timely  topics, 
week  by  week,  and  ex- 
plore them  in  depth  in 
challenging,  enlightening 
meditations.  Keyed  to  73. 

Per  copy,  $1.50;  10  or  more,  $1.30  ea. 
Order  the  above  books  from 

The  Upper  Room 

Dept.    121 
1908    Grand    Ave.,    Nashville,    Tenn.        37203 


December  1972    MESSENGER     23 


[book  [r@wo@M^g 


The  King  and 
the  Kingdom 


THE   EXPANDED    LIFE:    THE    SERMON    ON   THE 
MOUNT  FOR  TODAY,  by  Myron  S.  Augsburger. 
Abingdon,    1972.     128  pp.,   $3.25 

THE  UNSHAKEABLE  KINGDOM  AND  THE  UN- 
CHANGING PERSON,  by  E.  Stanley  Jones. 
Abingdon,    1972.     304   pp.,    $5.95 

THE  JESUS  MYTH,   by   Andrew  M,  Greeley. 
Doubleday,    1971.    $5.95 

CHRIST  IS  ALIVE!   by   Michel   Quoisf.     Doubleday, 
1971.    $4.95 


The  Expanded  Life  by  Mennonite  au- 
thor Myron  S.  Augsburger  ought  to  be 
welcomed  by  Brethren  as  well  as  Men- 
nonites.   A  book  on  the  Sermon  on  the 
Mount,  it  should  be  pondered  by  jjeace 
activists  and  social  reformers  as  well  as 
by  those  on  the  opposite  extreme  of  the 
theological  spectrum.    The  latter  will  re- 
ceive, perhaps,  more  comfort  from  the 
book  but  there  is  comfort  and  challenge 
for  both  left  and  right  in  the  Christian 
community. 

For  the  author  scripture  is  authority: 
"...  the  word  of  the  scripture  stands  as 
the  one  infallible  source  for  knowledge 
of  God  and  the  one  authoritative  word 
of  faith."    Conservatives  will  also  be 
pleased  by  the  author's  approach  to  the 
Christian  faith  and  to  salvation.    "Jesus 
introduces  us,"  he  writes,  "to  a  new  idea 
of  righteousness,  one  of  right  relation 
with  himself  and  his  quality  of  life 
rather  than  right  relation  to  a  system  of 
laws."   And  the  author's  interest  in 
evangelism  is  found  in  his  statement, 
"There  is  no  one  for  whom  Christ  died 
that  we  are  exempt  from  seeking  to  win 
to  Christ."  This  may  seem  out  of  place 
in  a  book  on  the  Sermon  on  the  Mount, 
but  it  fits  in  with  the  author's  convictions 
that  Christianity  is  a  relationship  to  the 
person  of  Jesus  Christ.    The  peacemaker 
should  seek  to  win  people  to  the  Prince 
of  Peace.    "We  must  avoid  the  danger 
of  replacing  evangelism  with  service." 
With  this  statement  the  author  gives  a 
healthy  corrective  to  the  present  empha- 
sis in  liberal  circles. 

As  would  be  expected,  the  book  lifts 
up  the  centrality  of  love.   Then  it  states 
what  ought  to  be  objective  knowledge 
(but  seems  not  to  be):  "A  revolutionary 


finds  it  nearly  impossible  to  love  per- 
sons." 

If  the  ultraconservative  is  gloating  at 
this  point,  he  needs  to  read  on.    Dr. 
Augsburger  dismisses  the  dispensational 
view  that  the  Sermon  on  the  Mount  was 
meant  for  some  future  age.    "The  only 
consistent  position  is  to  accept  the 
teachings  of  Christ  in  this  sermon  as 
his  will  for  his  disciples."   He  writes 
again:  "Brother  cannot  take  the  life  of 
brother  and  claim  to  be  serving  the  same 
Lord."   It  becomes  clear  that  the  author 
finds  no  excuse  for  the  Christian  going 
to  war.    The  author  further  discomfits 
those  on  the  right  theologically  when  he 
writes:  "We  are  much  too  guilty  of  iden- 
tifying Christianity  with  nationalistic 
Americanism." 

There  is  not  enough  space  to  lift  up 
all  the  "correctives"  to  religious  extremes 
mentioned  in  the  book  nor  the  emphases 
of  special  interest  to  Brethren.    The 
reader  will  need  to  discover  these  for 
himself. 

Perhaps  the  most  creative  part  of  this 
book  has  to  do  with  Dr.  Augsburger's 
presentation  of  the  Beatitudes  as  the  out- 
line for  the  Sermon  on  the  Mount. 
While  this  is  debatable,  the  book  itself 
makes  this  theory  plausible. 

In  reading  the  hook  I  found  myself  in 
agreement  with  almost  all  of  Dr.  Augs- 
burger's presentation  and  recommend  it 
wholeheartedly. 

Tlie  Unshakeable  Kingdom  and  the 
Unchanging  Person  is  the  twenty-seventh 
book  to  come  from  the  facile  pen  of  Dr. 
E.  Stanley  Jones.    The  "unshakeable 
kingdom"  is  the  kingdom  of  God  and 
the  "unchanging  person"  is  the  king  of 
that  kingdom  —  the  Lord  Jesus  Christ. 

It  is  difficult  to  believe  that  such  an 
enthusiastic  book  could  come  from  one 
who  has  reached  the  eighty-seven  year 
mark.    It  is  evident  that  here  age  has 
nothing  to  do  with  keenness  of  mind  or 
dedication  of  spirit  except  to  sharpen 
them.    The  subject  of  the  kingdom  and 
its  king  is  given  extensive  treatment. 
There  is  some  repetition  but  it  is  helpful 
rather  than  offensive. 

For  Dr.  Jones,  the  kingdom  is  three- 
fold.  First  of  all,  it  is  within  a  person  — 


"it  is  written  in  our  blood,  our  nerves, 
our  tissues,  our  bones,  our  organs,  our 
relationships."    The  moral  life  is  the 
Christian  life  and  the  only  healthy  way 
to  live.    Secondly  the  kingdom  is  among 
men.   It  has  been  ever  since  the  coming 
of  the  King.    Thirdly,  the  kingdom  is 
still  coming.   This  part  will  be  fulfilled 
at  Christ's  return.   On  the  latter.  Dr. 
Jones  has  little  to  say. 

The  book  has  criticism  of  both  the 
church  and  the  doctrine  of  Christ's  sec- 
ond coming.    Some  will  fault  the  book 
for  this  but  the  author  believes  in  the 
church  and  the  "Parousia."    On  page  19 
Dr.  Jones  writes:  "...  the  church  in- 
stead of  offering  the  kingdom  of  God 
offered  various  conflicts  —  fundamental- 
ist modernist;  the  social  gospel  the  indi- 
vidual gospel:  racial  integration.  .  .  aboli- 
tion of  poverty  and  the  ghettos  —  every 


ItitaiTDiiDDTigj  p©D[ri]1^^ 


Wedding  anniversaries 

Mr.  and  Mrs.  Carl  Anderson.  Long  Beach, 
Calif..   50 

Mr.  and  Mrs.  Nelson  T.  Huffman,  Bridge- 
water.  Va..  50 

Mr.  and  Mrs.  Albert  McFadden.  Prairie 
Ciiv.    Iowa,    50 

Mr.  and  Mrs.  Rov  Sell.  Marlinsburg,  Pa..  50 

Mr.  and  Mrs.  Lester  L.  Steele.  Marlinsburg. 
Pa..  51 

Mr.  and  Mrs.  Charles  Circle.  Ft.  Wa)*ne, 
Ind..    59 

Mr.  and  Mrs.  O.  Clark  .Auspash,  Lima, 
Ohio,  60 

Mr.  and  Nfrs.  .\aron  Hollin^er.  Hershey, 
Pa..   60 

Mr.  and  Mrs.  Earl  Brubaker.  Prairie  Citv. 
Iowa.    62 

Mr.  and  Mrs.  B.  F.  Buckingham,  Prairie 
City.    Iowa.   62 

Mr.  and  Mrs.  Clarence  B.  Rhodes.  Martins- 
burg.  Pa..  67 

Mr.  and  Mrs.  J.  S.  Messick.  Middletown, 
Pa.,   69 


Pastoral   placements 


Neal  .Anderson,  to  \Vawaka.  Northern  In- 
diana (voked  parish  with  United  Methodist 
Church) 

David  Ball,  to  Sweetser.  South  Central  In- 
diana, voked  parish  with  Wabash  City,  South/ 
Central    Indiana 

"Warren  D.  Bowman,  from  Cedar  Grove/ 
\'allev  Central,  Shenandoah,  to  Harrisonburg, 
Shenandoah 

E.  LeRo\  Dick,  from  \Villiamsburg.  Middle 
Pcnnsvhania,  to  Pittsburgh.  AVesiem  Penn- 
svhania 

Robert  D.  Ebev.  from  Wawaka.  Northern 
Indiana,    to   secular   position 

Guilliemo  Encamacion.  to  Casiaiier.  Flor- 
ida  and    Puerto   Rico 


24     MESSENGER    December  1972 


issue  except  the  kingdom  of  God."    The 
writer  places  the  kingdom  of  God  with 
Its  king  as  all  important  and  all  pervad- 
ing.   EvePi'thing.  including  the  political, 
social,  physical,  mental  (as  well  as  spi- 
ritual) must  live  by  the  principles  of  the 
kingdom  or  be  broken  upon  those  princi- 
ples.   If  the  church  doesn't  present  the 
kingdom  it  has  failed.    His  criticism  of 
the  doctrine  of  our  Lord's  return  is  not 
in  the  doctrine  as  such  but  because  men 
have  put  off  the  kingdom  of  God  until 
the  Lord's  return.    The  kingdom  is  to  be 
lived  now. 

The  book  is  a  very  readable  book. 
Illustrations  and  a  masterful  use  of  words 
makes  reading  it  a  delightful  experience. 

The  Jesus  Myth,  by  Andrew  M. 
Greeley,  is  written  in  the  vein  of  higher 
criticism  although  not  with  its  objection- 
able extremes.   The  title  is  misleading  as 


the  author  believes  in  the  historical 
Jesus.    Myth  has  a  different  meaning  for 
the  author  than  for  most  readers.   The 
book  gives  interesting  and  helpful  in- 
sights into  the  kingdom.    It  also  gives 
some  insights  into  the  Roman  Catholic 
Church  since  its  author  is  Catholic.    He 
claims  not  to  be  a  theologian  or  a  schol- 
ar.   Yet  here  and  there  he  writes  as  a 
scholar  trying  to  show  what  part  of  the 
gospels  are  authoritative   representations 
of  Jesus'  life  and  thoughts  and  what  are 
reflections  of  the  church.   The  latter  I 
found  offensive.   However,  other  parts  of 
the  book  are  very  worthwhile.    Again,  as 
in  the  previous  book,  the  claims  of  the 
kingdom  present  are  laid  upon  the  read- 
er.   The  kingdom  future  is  mentioned 
but  minimized. 

Christ  Is  Alive!  by  Michel  Quoist  deals 
with  the  mystery  of  Christ.    The  heart 


of  the  book  speaks  of  Christ  as  he  is  in- 
volved in  the  creation,  the  incarnation, 
the  redemption,  and  the  resurrection. 
For  author  Quoist,  social  action  per  se  is 
more  important  than  in  the  other  books 
reviewed.   Parts  of  the  book  received  rapt 
attention  from  me.    At  points  the  author 
elucidates  some  of  the  doctrines  that  are 
central  to  the  faith;  then  he  seems  to  say 
the  opposite.    For  example:  "There  are 
non-Christians,  we  have  said,  who  say 
■yes'  to  God's  love.   Some  of  those  who 
say  'yes'  are  even  atheists."   The  latter 
statement  mitigates  the  doctrines  of  re- 
demption in  Christ  he  earlier  expresses. 
Each  of  these  books  on  the  mission 
and  purpose  of  Christ  I  found  to  be  in- 
formative and  stimulating,  at  least  in 
part.   The  one  I  found  most  intriguing, 
however,  was  E.  Stanley  Jones.  —  Ellis 
G.  Guthrie 


Donald  L.  Fike.  from  Casianer.  Florida  and 
Puerto    Rico,    to    secular    position 

Stanley  Hockett.  to  Pleasant  \'allev.  Iowa- 
Minnesota 

U.  H.  Hoeffle.  from  retirement  to  Garrison/ 
Robins.     Iowa-Minnesota 

Donald  G.  Holsopple.  from  West  Goshen. 
Northern   Indiana,   to  secular  position 

Glen  L.  Jones,  froin  Dan\ille.  North  Bend, 
Northern  Ohio,  to  Maple  Grove,  Northern 
Indiana 

Harold  Kettering,  from  LIniontown,  West- 
em    Penns%hania.    to    retirement 

Donald  E.  Leiter,  from  Capitol  Hill  Group 
Ministry,  Mid-.-\tlantic,  to  Delmar\a  Ecumen- 
ical   .Agencv,    Do\er,    Del. 

John  W.  Lowe  Jr..  from  Drexel  Hill.  .\t- 
lantic  Northeast,  to  Green  Tree,  .\tlantic 
Northeast,   as   voulh    minister 

John  D.  Mummert,  from  Bethanv  Theo- 
logical Seminary  to  Milledgeville,  Illinois- 
Wisconsin 

Richard  Peterson,  from  secular  position  to 
Lewiston,    Iowa-Minnesota 

Rov  S.  Richev,  from  Pleasant  Chapel/Cedar 
Lake,   Northern    Indiana,    to   retirement 

Herbert  .\.  Root,  from  Lewiston,  Iowa- 
Minnesota,    to    Prairie    \'iew.    Western    Plains 

.\llen  Weldy,  from  Mount  Pleasant,  North- 
em   Indiana,   to  Wakarusa,   Northern  Indiana 

Kenneth  E,  Wenger,  from  Milledgeville, 
Illinois-'Wisconsin,  to  Lafayette,  South/Central 
Indiana 

J.  C,  Wine,  from  secular  position  to  Eph- 
rata,   .Atlantic   Northeast 

Brent  E.  Zumbrun.  to  South  Whitley, 
South/Central    Indiana 


Deaths 

.Alice  Alter,  Mt,  Morris,  III,,  on  Sept,  2, 
1972,   aged   63 

Reuben  Anstine,  Hartville,  Ohio,  on  Oct. 
3,    1971 

.Anna  Bachman,  Lebanon,  Pa.,  on  Aug,  16, 
1972.    aged    80 

Irene   Berrvhill.  Ashley.    Ind..   in  July    1972 

Minnie  Bittinger,  Akron,  Ohio,  on  July  24, 
1972 

Rosa  BlickenstafF,  North  Manchester,  Ind,, 
on  Sept,  2.   1972,  aged  88 


John  Bonar,  Mt.  Morris,  111.,  on  Sept.  13, 
1972.   aged    75 

Harrv  G.  Bruckhart,  Manhcim,  Pa,,  on 
Sept.    ,3,    1972,    aged    84 

Fannie  Buffenmever,  Lebanon,  Pa.,  on  .\ug. 
17,    1972,    aged    92' 

Walter  Burlev,  Lvnchburg,  Va.,  on  Aug. 
26.   1972,  aged  85 

Jesse  Cox,  Seymour,  Ind,,  on  Sept,  12, 
1972,   aged  80 

Ezra  Ebersole,  Goshen,  Ind,,  in  .August, 
aged    82 

Ruth  Eddv,  Lewiston,  Minn.,  on  June  14, 
1972,  aged    87 

Herman  Eminger,  San  Diego.  Calif.,  on 
Julv  29.  1972 

Sallie  Emmert,  Nampa,  Idaho,  on  .Aug.  11, 
1972,    aged   98 

Rov  Fox,  New  Paris,  Ind..  on  .Aug.  26. 
1972.    aged    79 

Oreille  T.  Frock.  Westminster,  Md.,  on 
April    3.    1972.    aged   56 

Clarence  Frollev,  .Ashland.  Ohio,  on  -Aug. 
13,   1972,  aged  64 

Enos  S.  Fryer,  Spring  City,  Pa.,  on  July 
3,  1972,  aged  77 

.Aaron  B,  Good,  Marietta,  Pa,,  on  Aug.  31, 
1972,  aged   67 

Henrv  C.  Grant,  Bent  Mountain,  Va,,  on 
.Aug.  7.  1972.  aged  96 

Cecil  J,  Harms,  Albuquerque,  N,  Mex., 
on  Julv    17,   1972,  aged  48 

Elton  Hill.  Mt.  Morris.  Ill,,  on  Sept,  13, 
1972,   aged    66 

Erma  C,  Hoffer,  Manheim,  Pa.,  on  June  6, 
1972,  aged  74 

Edgar  Hoo\er,  Hollidavsburg,  Pa.,  on  .Aug, 
19,    1972,   aged   78 

Titus  M.  Hurst,  Roths\ille,  Pa.,  on  Aug. 
24,    1972,   aged   57 

Ted  Inloes,  Boise,  Idaho,  on  July  24,  1972, 
aged   78 

Kenneth  L.  Jav,  .Arendtsville.  Pa.,  on  Sept. 
6,   1972,  aged   18  ' 

Elizabeth  J.  Jolly,  Seymour,  Ind.,  on  .Aug. 
17.   1972.  aged  35 

Mvrtle  M.  Julius,  Modesto,  Calif.,  on  Sept. 
8,   1972,  aged   85 

Kathy   Kief.   Garrett,  Ind.,   in  July   1972 

Ravmond  C.  Knoll,  Milton.  Wis,,  on  -Aug, 
21,   1972,  aged  78 


.Ahev  L.  Leatherman,  Gettysburg,  Pa.,  on 
June  5,  1972,  aged  82 

Ralph  Lewis,  Harper,  Iowa,  on  July  26, 
1972,   aged  68 

Linden  Lines,  Mexico,  Ind.,  on  .Aug.  25. 
1972.  aged  79 

Lilv  Lontz,  Portland,  Ore,,  on  -Aug,  27, 
1972,   aged   95 

Fred  Martin,  CIo\erdale,  Va.,  on  Sept,  17, 
1972,  aged  77 

Henrv  Martin,  Troutville,  Va,,  on  -Aug.  24, 
1972,  aged  90 

Maranda  K.  Miller,  Gettysburg,  Pa,,  on 
May    18,    1972.   aged   89 

Golda  M.  Mills,  Ashley,  Ind.,  on  June  29, 
1972 

Charles  M.  Moore.  Boise.  Idaho,  on  Aug. 
31.    1972.   aged    86 

Katie  G,  Mover,  Manheim,  Pa.,  on  -Aug. 
21.    1972.    aged  94 

Mabel  .A.  Offenbacker,  Skidmore,  Mo.,  on 
Aug.   24,    1972,   aged  88 

James    W,    Plank,    Gettysburg,   Pa,,   on    July 

13,  1972,   aged   60 

Mavmie  Powers,  Mt,  Morris,  111.,  on  Sept. 
5.   1972.  aged  87 

Edna  Ragland,  Ceres,  Calif.,  on  Julv  29. 
1972 

Mabel  Lewis  Roth,  Utica,  Minn.,  on  July 
16.    1972.   aged   90 

Raleigh  Sabin.  Lacey,  Wash,,  on  Aug.  3. 
1972.  aged  89 

Sarah  E.  Simpson,  Jonesboro,  Tenn.,  on 
July    19,    1972,   aged   90 

Carl  W.  Singley,  .Arendtsville,  Pa.,  on  July 
29,    1972,   aged    7i 

Flovd  Steineke,  Cloverdale,  Va.,  on  .Aug. 
15.    1972.   aged   67 

Ralph  Thomas,  Mt,  Morris,  111.,  on  Sept. 
5.   1972,  aged  87 

Dorotha  Tuilluane,  Mexico,  Ind.,  on  -Aug. 
25,    1972,   aged   67 

Ivy    M.    Walter,    Oakland,    Calif.,    on    July 

14,  i972,   aged    88 

.Anne  L.  Wolgeniuth,  Manheim,  Pa.,  on  July 
10,    1972,   aged   79 

G,  Earl  York,  Watsonville,  Calif.,  on  July 
19.    1972.   aged   79 

.Anna  Zimerman,  Cabool,  Mo,,  on  .Aug. 
28,    1972,   aged    82 


December  1972    MESSENGER     25 


[pS(Q)pD( 


Shafa:  A  church  grows 
at  the  site  of  tragedy 

In  a  heavy  rain  and  windstorm  in  May 
1965  the  church  building  of  the  Shafa 
congregation  in  Nigeria's  North-East 
State  was  blown  down.  The  east  wall, 
formed  of  mud  blocks,  fell  on  women 
and  children  attending  the  Sunday  after- 
noon service,  bringing  death  to  five  per- 
sons and  serious  injuries  to  40  others. 
At  the  time  some  Muslim  neighbors  lab- 
eled the  occurrence  as  "the  judgment  of 
God."  But  to  the  Shafa  congregation, 
it  has  turned  into  a  strengthening  of  the 
faith  and  a  widening  of  the  fellowship. 

The  foundation  for  the  new  building 
rests  on  solid  rock.  The  roof  structure 
is  supported  by  the  foundation,  not  by 
the  walls.  The  edifice  soars  gracefully 
to  an  inspiring  peak  without  pillars  or 
unsightly  braces. 

To  finish  the  shell  of  the  building 
the  congregation  and  district  supplied 
$3,650:  the  church  in  America,  $1,680. 
The  congregation  also  invested  heavily 
in  donated  labor,  especially  in  making 
blocks  and  plastering  the  pews.  When 
the  5,000  square  feet  of  floor  was 
poured,  a  Muslim  neighbor,  a  mason, 
came  15  miles  to  "work  in  the  fellow- 
ship." 

Upon  the  close  of  the  Lardin  Gabas 
Council  at  Shafa  in  April,  the  dedication 
of  the  new  facility  was  held.  M.  Ali  G. 
Mshelia  led  the  worship;  Owen  Shank- 
ster,  who  designed  the  structure,  preached 
the  sermon  and  led  the  liturgy  of  dedi- 
cation. 

The  congregation  employs  eight  evan- 
gelists, among  them  Yerkawa  Wakawa 
who  supervises  outreach  at  seven  other 
preaching  points.  M.  Yerkawa  studies 
the  Bible  in  the  Hausa  language,  and  in 
Braille,  for  he  has  been  blind  for  many 
years. 

In  addition  to  rebuilding,  the  congre- 
gation has  cared  for  the  medical  and 
food  expenses  of  those  injured  in  the 
1965  disaster.  Among  its  most  recent  ac- 
tions has  been  the  licensing  of  two  men 
to  the  ministry,  M.  Wasinda  Gwayeri 
and  M.  Dauda  Lemba. 


Eastwood:  A  week  long  pageant 
of  celebration  and  service 

A  longtime  dream  for  L.  Byron  Miller 
has  been  to  engage  his  congregation  in 
observing  the  feetwashing  service,  dis- 
missing to  go  out  and  do  what  has  been 
symbolized  —  serving  the  needs  of  peo- 
ple, and  returning  to  celebrate  the  "bread 
and  cup"  communion.  This  summer  the 
dream  became  an  actual  experience  in 
the  Eastwood  Church  of  the  Brethren, 
Akron,  Ohio. 

In  preparation.  Pastor  Miller  and  a 
committee  named  the  week  of  June  18-25 
"The  Pageant  of  Holy  Communion." 
Shared  in  advance  with  each  parishioner 
was  a  five-page  folder  outlining  oppor- 
tunities of  service  within  the  church  and 
the  community.  Individuals  or  families 
were  to  decide  the  service  to  others  they 
would  undertake  for  the  week  or  the 
weeks  and  months  ahead. 

On  the  opening  Sunday  Mr.  Miller 
spoke  of  "The  Role  of  a  Servant"  at 
the  morning  worship  hour.  A  simple 
sack  lunch  meal  was  followed  by  a  serv- 
ice of  feetwashing.  Children  who  were 
not  members  of  the  church  observed, 
then  under  the  guidance  of  their  teach- 
ers had  their  own  demonstration  of  in- 
tended service  by  dusting  one  another's 
shoes.  The  group  joined  hands  and 
closed  with  a  musical  version  of  Mat- 
thew 25:  "Whatever  you  do  to  the  least 
of  my  brothers,  that  you  do  unto  me." 
"Upon  departure,"  said  the  pastor,  "we 
could  say  as  Jesus  did  in  Luke  4,  'The 
spirit  of  the  Lord  is  upon  us.'  " 

In  the  course  of  the  week  many  of  the 
people  were  together  in  work  and  in  fel- 
lowship. The  children  and  teachers, 
meeting  each  evening  in  vacation  church 
school,  had  their  own  projects.  In  the 
service  on  the  following  Sunday,  young 
and  old  shared  in  public  of  their  ex- 
perience, including  many  who  had  never 
spoken  up  before.  Among  the  com- 
ments: 

"We  took  the  bread  and  cup  com- 
munion to  a  shut-in  member  and  had  a 
good  experience  together." 

"Three  of  us  —  a  factory  worker,  a  re- 
tired man,  and  a  doctor,  went  to  a 
widower's  home,  a  shut-in,  and  repaired 
his  porch  by  getting  it  on  a  surer  founda- 
tion."  Later,  one  of  the  men  painted  it. 

"A  couple  came  to  my  home  and  put 


in  some  window  panes  where  some  had 
been  broken.  I  appreciated  it  and 
learned  to  know  these  people  better." 

"Children  from  Bible  school  came  to 
my  home  one  evening  and  we  had  a 
good  time  visiting,  eating  cookies,  and  I 
told    them   stories." 

"Having  been  drawn  closer  together  in 
giving  and  receiving,  we  felt  a  corporate 
need  to  now  receive  more  resources  from 
the  Lord,"  Mr.  Miller  said.  "This 
strength  we  appropriated  in  the  ob- 
servance of  the  bread  and  cup  commun- 
ion." 

The  junior  girls  passed  the  bread;  non- 
member  children  were  given  cookies 
which  they  broke  and  shared.  The  cup 
was  observed  by  small  groups  kneeling 
at  the  altar.  The  service  was  completed 
by  the  formation  of  an  unbroken  circle 
around  the  sanctuary,  the  singing  of 
"Spirit  of  the  Living  God,"  and  the  unit- 
ing of  voices  and  uplifted  hands  to  de- 
clare, "We  will  grow  together  in  love  and 
unity." 

"We  came  to  see  that  the  Brethren 
love  feast  is  more  than  just  an  old,  irrele- 
vant form,"  Pastor  Miller  said  of  the 
experience.  "We  understand  more  clear- 
ly that  the  church  is  people  in  a  worship 
of  celebration,  but  that  it  is  also  these 
same  people  in  loving  mission  at  their 
work." 


26     MESSENGER    December  1972 


Lebanon:  Cross  and  Crown  Class 
offers  specialized  ministry 

The  story  of  the  nativity  unfolded  in 
song  and  pantomime.  As  the  three 
church  choirs  performed.  Dawn,  with  an 
angelic  countenance,  portrayed  Mary; 
Marlene,  quiet  and  patient,  Joseph;  and 
Ricky,  also  with  an  abundance  of  pa- 
tience, Gabriel.  For  more  than  an  hour 
each  child  posed  quietly  for  the  scene, 
while  shepherds  and  wise  men  entered 
and  exited  on  cue. 

What  was  unusual  about  the  drama 
last  Christmas  at  the  Lebanon,  Pa., 
Church  of  the  Brethren?  It  was  the  cast 
itself,  the  youth  in  costume,  members  of 
a  class  for  the  mentally  retarded,  ages 
8-25.  They  were  given  and  were  per- 
forming a  central  role,  a  role  which  most 
townspeople  or  churchfolk  would  have 
thought    impossible. 

The  Christmas  drama  was  a  highlight 
for  the  group  and  their  leaders,  but  so 
is  each  Sunday  class.  There  the  youth 
are  welcomed  by  a  small  corps  of  volun- 
teer workers  eager  to  respond  to  their 
concerns,  careful  to  plan  activities  suited 
to  their  needs,  ready  to  reach  out  to  en- 
courage and  affirm. 

The  giving  is  not  all  one  way,  the  adult 
workers  are  eager  to  point  out.  "Excep- 
tional children  are  quick  to  perceive 
your  feelings,  whether  you  are  ill  or  un- 
happy, for  example,  and  then  to  ask  why. 
They  are  also  compassionate  and  loving," 
said  Marian  Boltz,  one  of  the  team  lead- 
ers. 

"If  there  is  anything  that  irritates  me," 
Mrs.  Boltz  went  on,  "it  is  the  remark, 
That  class  must  take  a  lot  out  of  you!'  " 
To  the  contrary,  Marian  and  her  hus- 
band Arthur  see  the  class  as  no  chore; 
they  simply  are  doing  their  thing  and 
rejoicing  in  it.  So  too  are  another  cou- 
ple, Frank  and  Nancy  Sheer,  and  a 
mother  and  son,  Kathryn  and  Eugene 
Martin,  and  volunteers  Lois  Miller, 
Henry  Smith,  and  Darlene  Brandt. 

This  summer  the  leaders  planned  for 


the  pupils  and  their  families  a  chicken 
barbecue.  Frank  and  Nancy  Scheer  pre- 
pared the  meal;  Jean  Scheer  and  Eugene 
Martin  planned  noncompetitive  games 
and  activities;  Pastor  Donald  Fogel- 
sanger  and  his  family  were  guests  for  the 
evening. 

Most  appreciative  of  the  outing  were 
the  parents  who  sometimes  feel  their 
families  are  shunned  in  social  affairs. 
They  expressed  gratitude  in  seeing  their 
children  involved,  in  meeting  other  par- 
ents, and  in  talking  with  the  group's 
leaders. 

"Too  often  the  retarded  are  shuttled 
from  normal  children,"  Marian  Boltz 
said.  "One  of  their  strong  needs  is  for 
a  feeling  of  accomplishment  and  accept- 
ance. I  should  like  to  tell  the  world  any 
one  having  a  child  such  as  this  is  chosen. 
The  Lord  knows  where  he  places  such  a 
child,  and  I  firmly  believe  that  they  are 
placed  to  show  us  'Love  is  the  way'  after 
all." 

Untrained  for  the  work  but  learning 
fast,  the  group  of  volunteers  named  the 
class  Cross  and  Crown.  "It's  corny,  I 
know,"  Marian  Boltz  said,  "but  it's  fit- 
ting. Each  class  member  has  a  cross  to 
bear  but  one  day  he  or  she  will  wear  a 
crown.  I  see  it  as  a  privilege  to  share 
one's  affection  and  talents  toward  this 
end." 

Recalling  at  the  close  of  last  year's 
Christmas  pageant  the  parent  who  was 
so  grateful  yet  speechless,  with  tears 
streaming  down  her  face,  Mrs.  Boltz 
said,  "These  are  our  thanks." 


Heatherdowns:  Pastor,  potter 
demonstrate  Jeremiah   theme 

A  potter  and  a  potter's  wheel  became 
an  integral  part  of  a  worship  service  at 
the  Heatherdowns  Church  of  the  Breth- 
ren, Toledo,  Ohio.  Based  on  Jeremiah 
18  and  19,  the  service  was  part  of  a 
"Bible  Come  Alive"  series  of  sermons/ 
demonstrations  currently  being  pre- 
sented. 

In  introducing  the  chapter.  Pastor  Ed 
Kerschensteiner  recalled  how  the  Lord 
told  the  prophet  to  "go  at  once  to  the 
potter's  house  and  there  I  will  tell  you 
what  I  have  to  say.  ..." 

At  that  juncture  he  turned  ihe  service 
over  to  Mrs.  Stanley  Corl,  art  depart- 
ment director  of  a  middle  school.  She 
demonstrated  the  rolling  out  of  the  clay, 
fashioning  of  pinch  bowls,  throwing  on 
the  wheel,  use  of  pressure  and  repairing 
of  cracks. 

In  dialogue  the  pastor  and  Mrs.  Corl 
pointed  up  how  God  said  he  would  work 
with  his  people  in  a  forgiving  way.  Simi- 
larly, as  clay  responds  to  those  who  work 
with  it,  the  Lord  works  with  people  who 
respond  to  his  demands.  Men  and 
women  are  "shapers  of  clay,  under  the 
Great  Potter  himself,"  Mr.  Kirschen- 
steiner  declared. 

For  the  closing  hymn,  the  congrega- 
tion sang:  "Have  thine  own  way.  Lord; 
Have  thine  own  way;  Thou  art  the  pot- 
ter, I  am  the  clay;  Mold  me  and  make 
me,  after  thy  will,  while  I  am  waiting, 
yielded  and  still." 


Uccciiibci    1972    MESSENGER     27 


This  record  is  aiiout  peace. 


Ted  Studebaker  of  West  Milton,  Ohio, 
was  a  young  man  who  told  his  draft 
board  he  could  not  conscientiously 
accept  military  service,  but  that  he 
was  perfectly  willing  to  go  to  Viet- 
nam. 

When  Ted  went  to  war,  he  took  no 
weapons.  Instead  he  took  a  guitar 
and  a  small  tape  recorder.  But  most 
important,  he  took  a  dedication  to 
the  idea  that  more  can  be  accom- 
plished with  tools  than  with  guns. 
Ted  Studebaker's  army  was  Vietnam 
Christian  Service.  His  assignment: 
to  help  the  mountain  people  of  the 
village  of  Di  Linh.  He  worked  here 
for  two  years  and  planned  to  stay  a 
third.  Here  he  fell  in  love  with 
Pakdy,  a  gentle  Chinese  girl  from 
Hong  Kong,  like  him  a  volunteer. 
Here  they  married. 

About  a  week  later,  on  April  26, 
1971,  a  Vietcong  unit  attacked  Di 
Linh.  The  attack  opened  with  a  mor- 
tar barrage,  and  later  the  invaders 
entered  the  house  and  shot  Ted  Stude- 
baker to  death.  The  Vietcong  obvi- 
ously considered  him  an  enemy;  after 


all  he  was  an  American.  But  they 
couldn't  really  have  known  Ted  Stude- 
baker, a  man  who  believed  peace  was 
possible. 

Ted  Studebaker's  life  and  work  for 
peace  are  highlighted  in  an  LP  record 
called  "Life  Is  Great,  Yea!"  Running 
20  minutes  per  side,  the  record  in- 
cludes folk  singing  by  Ted  and  ex- 
cerpts from  an  interview  with  Howard 
Royer,  from  cassette  tapes  Ted  sent 
to  family  and  friends,  and  from  Jim 
Kincaid's  ABC  commentary.  The 
price  is  S4  plus  35c  postage.  Most 
proceeds  will  go  to  the  Brother- 
hood's Ted   Studebaker  Memorial 
Fund  for  Peace  and  Reconcilia- 
tion.   Pro- 
duced by  Gary 
and  Sue  Stude- 
baker.    Order 
from    Brethren 
Press,  1451  Dun- 
dee Ave.,  Elgin, 
III.  60120. 

TedStudedakerHe 
believed  peace  was  possible. 


28     MESSENGER    December  1972 


Brethren 


to  the 
farm  worker  issue 


respond 


ON  BOYCOTTS  AND  UNIONS 

After  reading  the  article  "Brethren  and 
the  Farm  Worker  Issue"  (Sept.  15),  I  feel 
called  to  tell  how  I,  a  farmer's  wife,  see 
this  issue. 

A  lot  of  people  involved  do  not  have  a 
true  picture  of  the  situation.  You  would 
think  from  all  of  the  notoriety  this  farm 
union  is  trying  to  put  across  that  the  farm- 
ers are  guilty  of  having  slave  labor.  No 
wonder  we  feel  indignant. 

We  raise  asparagus.  Last  year  the  Yaki- 
ma Valley  asparagus  growers  paid  out  for 
labor  an  average  of  45%  of  what  the  crop 
brought  in.  My  husband  paid  48%;  some 
I  understand  paid  better  than  half.  Part 
of  the  expenses  besides  labor  are  taxes, 
water,  seed,  fertilizer,  machinery,  costly  re- 
pairs, gasoline. 

The  farm  laborers  who  I  know  do  not 
want  this  union,  which  has  been  anything 
but  nonviolent,  contrary  to  its  leaders' 
claim.  A  good  share  of  the  workers  are 
making  more  than  they  would  under  the 
union. 

Before  we  started  farming  my  husband 
worked  on  farms.  With  a  house  and  a 
garden  spot  furnished  we  were  always  able 
to  have  extra  money  in  the  bank.  Now 
since  we  are  farming  what  we  make  on 
one  crop  has  to  go  back  into  raising  the 
next  one. 

I'm  also  tired  of  hearing  about  poor 
housing.  We  made  a  tenant  house  out  of 
a  house  we  had  lived  in  for  seven  years, 
only  to  have  it  made  into  a  garbage 
dump.  .  .  . 

On  boycotting  crops,  I  quote  from  an 
editorial  written  in  our  local  paper  that 
earlier  had  been  for  the  United  Farm  Work- 
ers, but  has  now  changed  its  tune.  "The 
boycott,  as  a  tactic  or  weapon  in  any  dis- 
pute, is  a  dangerous  and  unpredictable  thing, 
a  carrier  of  injustice  to  the  innocent  and 
uninvolved  as  well  as  of  implied  coercion 
in  causes  supposedly  just  and  its  use  tends 
to  impugn  the  judgment  as  well  as  the  sense 
of  full  fair  play  of  those  who  resort  to  it." 

This  editorial  also  refers  to  the  myth 
that  lettuce  workers  are  poverty  stricken. 
The  Post  reporter  found  that  UFW  litera- 
ture implies  full-time  lettuce  workers  aver- 
age S2,700  a  year  for  a  family  of  four. 
"The  fact  is,"  the  reporter  wrote,  "that 
the  lettuce  worker  because  of  the  grueling 
stoop  labor  and  specialized  techniques  in- 
volved is  in  the  economic  elite  among  ag- 
riculture laborers.  He  can  make  up  to 
$12,000  in  a  good  year  and  rarely  less  than 


$5,000  to  $6,000."  He  works  the  year 
round,  usually  following  the  harvest  with 
the  same  firm  from  Salinas  to  the  Imperial 
Valley  in  Arizona. 

I  also  read  Chavez  pays  his  staff  mem- 
bers only  $5  a  week  and  board  and  room. 
I  don't  know  if  this  is  true  but  it  was 
printed  in  one  of  our  local  papers  and 
so  far  I  haven't  heard  any  rebuff.  I'm  sure 
no  farmer  could  get  away  with  that  kind 
of  wages,  if  he  wanted  to.  .  .  . 

I  definitely  feel  it  is  wrong  to  boycott 
a  man's  crop,  trying  to  starve  him  into 
being  forced  into  submitting  to  a  union  he 
doesn't  believe  in.  I  feel  as  the  Farm 
Bureau  that  there  should  be  a  law  to  make 
secondary  boycotting  illegal. 

No  doubt  there  are  injustices  on  both 
sides  but  I  feel  a  Fair  Labor  Relations 
Board  manned  by  men  that  are  familiar 
with  both  sides  would  be  much  more  fair. 

ViNNIE  Malmgren 
Outlook,   Wash. 

MORE   HARM  THAN   GOOD? 

In  reply  to  J.  Benton  Rhoades  (Sept. 
15),  first  I  want  to  say  I  am  in  favor  of 
helping  the  migrant  workers,  but  in  this 
case,  are  we? 

The  United  Farm  Workers  Union  is  the 
only  one  I  ever  heard  of  that  does  not 
give  the  workers  the  privilege  to  vote  wheth- 
er or  not  they  want  to  join  a  union,  and, 
if  so.  what  union  should  represent  them. 
Instead  their  employees  are  harassed  and 
forced  to  permit  the  union  to  have  control 
over  the   migrant  worker. 

After  Cesar  Chavez  succeeded  in  doing 
this  with  the  grape  industry  there  was  a 
survey  made  of  individual  workers.  They 
said  that  they  were  not  any  better  off  after 
joining  the  union.  One  of  the  reasons  stated 
was  after  paying  their  dues  to  the  union 
many  did  not  have  money  left  to  buy  gaso- 
line for  their  cars  to  get  to  work,  and  often 
were  assigned  to  work  farther  away  from 
where  they  lived. 

Cesar  Chavez  is  not  satisfied  with  the 
unorganized  workers  he  got  from  the  grape 
industry.  He  now  wants  to  infiltrate  the 
Teamster's  Union  in  the  lettuce  industry 
which  now  harvests  about  70%  of  the  let- 
tuce under  the  Teamster  contract. 

Chavez  charges  the  Teamster's  contracts 
as  being  illegal  and  not  binding. 

The  Superior  Court  in  Monterey  County, 
California,  in  September  1970  declared 
these  contracts  legal  and  binding  with  wage 
and    benefits   equal    or    superior    to    UFW 


contracts  and  met  every  test  of  validity  and 
are  still  in  force,  as  upheld  by  the  Cali- 
fornia court  of  appeals  as  late  as  March  29. 

One  of  the  top  five  operations  in  the 
industry  recently  announced  a  major  cur- 
tailment of  its  lettuce  and  celery  produc- 
tion, citing  grave  difficulties  in  operating 
under  the  contract  it  had  signed  with 
Chavez  in  1970.  Over  a  thousand  farm 
workers'  jobs  are  in  jeopardy.  Does  Mr. 
Rhoades  consider  this  helping  the  migrant 
worker? 

I  was  so  glad  to  hear  there  were  enough 
people  at  Annual  Conference  who  really 
understood  the  facts  well  enough  to  vote 
down  the  church's  participation  in  the  let- 
tuce boycott.  These  boycotts  cause  dis- 
sension, dissatisfaction  between  store  man- 
agers and  their  employees,  and  prevent  the 
customer  from  being  able  to  buy  fresh 
produce  hundreds  of  miles  away  from  the 
location  of  the  actual  controversy. 

If  we  are  going  to  help  the  migrant  work- 
er then  we'd  better  find  a  way  that  does 
not  do  more  harm  than   good. 

S.   Rupert  Harshbaroer 
Lewistown,  Pa. 

A  DRIVE   FOR  POWER 

Most  of  us  are  inclined  to  form  an  opin- 
ion before  knowing  all  the  facts  that  are 
available.  A  current  example  is  the  lettuce- 
grower  dispute  where  the  housewife  is 
brought  into  a  jurisdictional  dispute  between 
two  competing  unions.  The  Teamsters  Un- 
ion and  the  United  Farm  Workers. 

What  are  the  facts?  One  hundred  seventy 
growers  have  contracts  with  the  Teamsters; 
four  have  contracts  with  the  United  Farm 
Workers,  an  afliliate  of  the  AFL-CIO. 
Nearly  90%  of  the  California  lettuce  is 
picked  by  union  labor,  but,  unhappily  for 
Mr.  Chavez,  it  is  picked  by  the  wrong  union 
pickers,  at  least  70-75%   of  it. 

Earnings  range  from  $5.70  to  $7.41  per 
hour,  according  to  the  California  Depart- 
ment of  Agriculture.  Chavez  quotes  base 
rates  admittedly  much  lower,  but  fails  to 
tell  the  public  that  these  employees  are  on 
"piecework."  Their  earnings  fluctuate  with 
their   diligence   and   skill. 

Would  I  be  too  cynical  to  suggest  that 
the  Kennedy  clan  and  their  wing  of  the 
Democratic  party  have  been  playing  footsie 
with  Chavez  since  the  grape  war  of  1967-70 
and  that  one  fourth  of  US  Catholics  have 
Spanish  surnames?  What  Chavez  seeks  is 
political  control  over  California  Chicanos. 
More 


December  1972    MESSENGER     29 


foDinrD  [fowDO^M^i 


The  pickers  have  nothing  to  gain  in  this 
dispute  whether  union  members  or  not. 
Everybody  loses,  except  Chavez  himself  in 
his  drive  for  political  power. 

Robert  D.  Royer 
Richmond,  Va. 

FACTS,  YES,   AND   UNDERSTANDING 

Concerning  the  article  by  J.  Benton 
Rhoades,  "Brethren  and  the  Farm  Worker 
Issue"  (Sept.  15),  the  United  Farm  Work- 
ers (UFW)  are  not  the  agricultural  work- 
ers. They  are  Cesar  Chavez  and  his  group 
affiliated  with  and  supported  by  AFL-CIO, 
an    industrial   labor    union. 

Chavez  is  not  primarily  concerned  with 
the  migrant  workers.  His  activity  has  been 
concentrated  in  areas  employing  large  num- 
bers of  satisfied  farm  workers  with  steady 
employment,  and  wages  at  least  as  high 
as  would  be  if  belonging  to  his  union. 

The  agricultural  workers  do  not  want 
to  strike,  and  have  not  been  striking.  The 
strikers  are  folks  paid  by  the  Chavez  move- 
ment and  brought  in  from  other  areas,  try- 
ing to  prevent  the  workers  from  working. 

The  boycott  is  promoted  by  the  same 
movement  to  prevent  consumers  from  buy- 
ing produce  which  they  wish  to  buy.  Con- 
sequently, some  employers  have  unwillingly 
been  pressured  to  sign  contracts  with  the 
union;  this  automatically  made  their  em- 
ployees, without  their  consent,  become 
members  of  the  union. 

In  some  areas  many  employees  already 
belong  to  a  different  union,  one  more  sat- 
isfactory- for  them  than  the  AFL-CIO.  Agri- 
culture does  not  object  to  a  union.  What 
is  needed  is  a  new  law  applicable  to  agri- 
culture which  would  do  two  things:  first, 
permit  employees  to  vote  by  secret  ballot, 
whether  or  not  they  wish  to  join  a  union, 
and  if  so.  which  union;  second,  prevent  a 
strike  at  harvest  time,  which  could  cause 
farmers  the  loss  of  a  crop  and  also  the 
cost  of  producing  it.  .  .  . 

Yes,  Brother  Rhoades,  what  "is  required 
now  is  careful  study  of  the  facts,  frank  dis- 
cussion, and  a  continued  search  for  the 
mind  of  Christ."  Also  very  important  is 
to  secure  and  to  understand  the  facts,  and 
not  be  led  astray  by  false  propaganda. 

W.  H.  Meyers 
Fresno,  Calif. 


CLASSIFIED   AD 

ANNUAL  CONFERENCE  AND  ALASKA —Air  con- 
ditioned bus  tour  to  Annual  Conference  in  Fresno, 
Calif.,  and  then  to  Alaska,  returning  via  Cana- 
dian Rockies.  A  second  bus  will  travel  to  Fresno 
and  return  directly  after  Conference.  Both  tours 
leave  June  19,  1973.  Write  J.  Kenneth  Kreider, 
Route  3,    Elizabethtown,    Pa.    17022. 


t 


Beyond  Portrayal 


o  perceive  life  more  accurately  and 
clearly  rather  than  to  portray  it,  to 
create  an  environment  in  order  that  we 
can  better  understand  the  environment 
in  which  we  now  live  —  this  is  film, 
responsible  film. 

A  Clockwork  Orange,  which  has  been 
called  a  Christian  fable  and  a  brilliant 
vision  is  regarded  by  many  as  responsible 
film.  Anthony  Burgess,  author  of  the 
novel,  sees  it  as  an  act  of  redemption, 
and  Stanley  Kubrick,  the  film  director, 
synthesizes  many  of  his  concerns,  such 
as  the  military,  political,  and  scientific 
sensibilities  he  dealt  with  in  his  earlier 
films,  Dr.  Strangeglove.  Lolita.  Paths  of 
Glory,  2001:  A  Space  Odyssey.  John  E. 
Fitzgerald,  a  recipient  of  the  Directors 
Guild  of  America's  "Best  Critic"  award 
judges  "the  more  I  think  about  it,  the 
more  I  think  'A  Clockwork  Orange"  is 
truly  a  work  of  art,  and  truly  Christian 
in  its  essence." 

Indeed,  what  is  this  most  controversial 
and  acclaimed  film?  Some  see  beatings, 
rapes,  and  low-key  sadism.  What  in  fact 
is  seen  is  film  taking  place  in  near-future 
London.  Alex  (Malcolm  McDowell)  is 
the  leader  of  a  teen-age  gang  that  drinks 
drugged  milk  at  a  pop  art  milkbar  before 
going  out  on  a  night  of  ultra-violence  of 
beating,  fighting,  and  drink.  Alex  is 
placed  in  jail  following  a  rape-killing 
and  there  trained  to  be  sickened  by  vio- 
lence with  the  Ludovic  treatment.  As  a 
cured  person  he  becomes  the  victim  of 
his  former  friends  who  are  now  police- 
men.   He  then  becomes  retrained  with 
government  approval  to  his  former  state, 
thus  having  gone  full  circle,  like  a  clock- 
work orange. 

What  is  the  film  message  and  life- 
vision?  It  would  appear  to  be  clearly 
that  Alex  is  not  to  be  tormented  or  de- 
prived of  his  ability  to  choose.  Author 
Burgess  reminds  us  that  a  person  is  a 
microcosm  or  little  world,  a  growth  as 
organic  as  a  fruit,  capable  of  color,  fra- 
grance and  sweetness:  to  meddle  with 
him  or  to  condition  him  is  to  turn  him 
into  a  mechanical  creation.  Moreover, 
the  film  interrelates  freedom  and  survival. 
Other  themes  emerge:  The  brave  new 


world  of  1984  may  be  upon  us  (a  bru- 
talizing prison  system  which  is  but  a 
conditioning  process  of  drugs  and  films 
offering  an  ironic  freedom) .  Everyone 
is  victim  of  manipulation  —  by  scien- 
tists, writers,  the  police,  even  politicians. 
Insofar  as  this  film  exposes  the  nature 
of  man,  good  and  evil,  and  choice  re- 
quiring audience  resolution,  this  film  can 
be  called  "chillingly  Christian"  in  its 
vision. 

This  film  challenges  the  viewer  to  think 
and  reflect  upon  what  one  is  experiencing 
in  the  film  experience  —  to  examine 
one's  own  responses  to  the  emotional 
challenge  of  threat.  Other  hard  ques- 
tions call  out  for  resolution:  How  do 
we  best  rehabilitate  or  condition  in 
prisons?  Who  should  do  this?  Some 
viewers  will  conclude  that  Director  Ku- 
brick exploits  violence  in  that  the  pain 
and  hostility  are  too  heavy  and  therefore 
the  film  experience  is  degrading.  Al- 
though the  film  has  relentless  horror,  the 
violence  is  not  for  its  own  sake.  TTie 
aftertaste  of  the  film  is  not  emotional 
drain  but  intellectual  stimulation  to  use 
God-given  gifts  to  think  and  choose 
freely  and  to  turn  from  Alex's  perverse 
glee. 

Church  and  chaplaincy  are  also  im- 
aged. The  chaplain  who  at  first  favors 
the  Ludovic  treatment,  upon  later  reali- 
zation that  Alex  is  a  robot,  prophetically 
calls  out  that  "he's  duped"  and  that  it 
is  imperative  to  "choose  good  over  and 
over  again."   Alex,  when  conditioned  to 
be  passive  to  evil,  appears  as  a  Christ- 
figure  but  it  is  false  appearance  in  that 
he  does  not  choose  to  do  good  since  he 
himself  is  brainwashed  and  conditioned. 
Other  questions  exist  such  as  the  rela- 
tion between  music  and  violence,  the  rela- 
tion of  violence  and  language,  and  how 
Alex's  first  choice  of  evil  could  have 
been  averted.  So  the  theological  ques- 
tion at  the  end  of  the  film  is  the  one  in 
the  opening  words,  "What  is  it  going  to 
be  then,  eh?"  What  are  you  going  to 
choose? 

Sounder  is  the  story  of  all  of  us.  It 
is  a  new  film  that  Judith  Crist,  New 
York  film  critic,  says  we  have  all  been 


1 


30     MESSENGER    December  1972 


Perception 


"The  Confessions  of  Tom  Harris" 


waiting  for.    Although  it  is  about  a 
black  boy's  struggle  for  a  better  race 
and  about  a  sharecropper  family's  living 
in  the  Deep  South  during  the  Depression 
era,  this  film  transcends  time,  place,  and 
race  as  it  affirms  the  human  spirit  in  a 
blend  of  life's  humor  and  heartbreak. 

Sounder  is  named  for  a  coon  hound. 
The  story  is  of  David  Lee  Morgan,  who 
with  his  parents  lives  an  impoverished 
existence.  David  is  later  awakened  to 
his  potential  by  a  teacher.  With  his 
father's  urging  he  sets  out  from  home 
to  get  an  education. 

English  literature  teacher  at  the  Uni- 
versity of  Virginia,  is  an  authentic 
"auteur"  who  acts  from  conviction  that 
it  is  possible  to  have  a  black  theme  with- 
out violence  and  angry  social  protests, 
that  it  is  possible  to  use  a  black  theme 
identifiable  as  Everyman,  and  that  even 
children  are  capable  of  learning  about 
life  without  dishonesty  from  producers. 

Sounder  is  an  excellent  family  film, 
not  just  because  of  its  message  and  act- 
ing, but  because  it  has  family  strength 


(and  extended  family  strength  in  a 
neighbor  and  in  a  schoolteacher)  that 
enables  the  Morgans  to  survive. 

This  excellent  new  20th  Century-Fox 
release  by  Radnitz  who  also  produced 
A  Dog  of  Flanders,  Island  of  the  Blue 
Dolphins,  and  Misty  is  based  on  the 
Newberry  Award-winning  novel  by 
William  H.  Armstrong. 

The  Candidate  is  an  excellent  film  for 
election  year.  Its  theme  of  how  a  candi- 
date becomes  softened,  how  a  "radical" 
and  prophetic  position  is  domesticated 
in  that  inevitable  leaning  toward  the 
safe,  safe  center.  Robert  Redford  plays 
a  young  poverty-ecology  lawyer,  McKay. 
Once  in  the  race,  however,  his  profes- 
sional political  managers  trim  his  side- 
burns and  blunt  his  issues  until  he  be- 
comes too  similar  to  the  conservative 
incumbent.    At  the  very  end  of  the  film, 
as  he  is  about  to  make  the  acceptance 
speech  as  senator-elect  from  California, 
he  calls  his  aides  aside  and  asks  what  to 
do  and  what  to  say.    McKay  is  no  longer 
okay. 

The  move  from  idealist  to  opportun- 
ist is  the  issue  that  confronts  the  viewer. 
A  twin  issue  is  the  role  that  the  media 


elect  the  candidate.  A  further  concern 
is  the  gullibility  of  the  populace  to  listen 
to  nice  sounding  words  rather  than  to 
hard  resounding  facts. 

The  Confessions  of  Tom  Harris  is  an 
illustration  of  what  Gateway  Films  of 
Valley  Forge,  Pa.,  believes  about  how 
Christian  communicators  ought  to  be  an 
active  force  within  the  motion  picture 
industry.  Ken  Curtis,  leader  of  this  or- 
ganization, sees  his  role  similar  to  that 
of  his  work  as  a  pastor  in  that  the  gospel 
is  too  concerned  with  the  totality  of  life. 
He  further  contends  that  one  of  the 
church's  sins  is  the  neglect  of  new  media 
such  as  films. 

The  Gateway  approach  is  to  produce 
films  that  portray  themes  that  help  peo- 
ple come  to  grips  with  themselves,  their 
relationships,  society  and  world  from  the 
perspective  of  the  gospel.  Gateway's 
first  release.  The  Cross  and  the  Switch- 
blade is  now  followed  with  two  films. 
The  Late  Liz,  a  true  story  of  Gert  Be- 
hanna,  a  wealthy  socialite  who  was  for 
30  years  an  alcoholic,  and  The  Confes- 
sions of  Tom  Harris,  the  true  story  of  a 
corrupt  fighter,  rapist,  sadistic  gangster 
who  was  transformed  into  a  man  of  love. 

The  real  Tom  Harris  is  now  a  Holly- 
wood stunt  man  who  spends  his  spare 
time  helping  convicts.  The  film  Tom  Har- 
ris is  Don  Murray,  writer,  producer,  ac- 
tor, director,  humanitarian.   Murray,  who 
has  starred  in  twenty  motion  pictures,  on 
the  Broadway  stage  and  on  tv,  is  one  of 
a  group  who  is  not  satisfied  to  live  in 
the  world  of  motion  picture  without 
trying  to  make  filmdom  the  kind  of 
world  in  which  he  wants  to  live. 

Confessions  is  a  shocking  movie  for 
some  and  an  inspiring  one  for  others. 
It  explores  the  actions  and  attitudes  of 
a  man  who  personifies  the  cruelty  and 
violence  of  our  times  and  who  in  our 
kind  of  times  is  changed  by  Christian 
love. 

Gateway  Films  hopes  that  the  Chris- 
tian constituency  will  encourage  their 
theaters  to  book  this  film  and  to  patron- 
ize its  viewing.  I  hope  the  constituency 
does  too.  Unfortunately,  most  Ameri- 
cans are  so  conditioned  that  they  need 
a  film  with  more  violence  and  thrills  to 
"move"  them  away  from  the  tv  set. 
Hopefully,  theaters  with  our  encourage- 
ment will  book  Confessions  along  with 
another  outstanding  short.  —  LeRoy 
Kennel 


December  1972    MESSENGER     31 


[f@@©(LQ[r(S®i 


Helping  People  Plan 


by  Ralph  G.  McFadden 

Coming  increasingly  into  use  over  the 
last  several  years  have  been  such  terms 
as  "goal  setting,"  "long-and  short-range 
planning,"  "management  by  objective," 
"organization  development,"  and  "pro- 
cess planning."  It  may  well  appear  that 
these  terms  will  be  a  passing  fad,  as  is 
often  the  case  with  new  developments. 
However,  with  the  very  likely  continu- 
ance of  rapid  changes  in  all  aspects  of 
life,  it  is  almost  certain  that  something 
more  is  at  stake.   Planning  has  become  a 
requirement  if  not  for  survival,  at  least 
for  purposeful  direction. 

The  following  resources  can  be  of 
aid  to  persons  of  local  congregations. 
Most  of  the  resources  are  for  use  by  any- 
one; a  few  items  are  a  bit  specialized. 

Groups  in  Action,  a  mini-course 
in  group  development,  offers  a  step-by- 
step  strategy  that  challenges  people  to 
live  in  "Christian  community,  to  find  a 
mission,  and  to  take  responsible  action." 
It  is  geared  for  senior  highs.  Part  of  the 
Serendipity  book  series  by  Lyman  Cole- 
man, "Groups  in  Action"  operates  at 
three  levels  of  study  of  six  sessions  each. 
There  is  a  lab  course,  a  subjective  Bible 
study,  and  an  objective  Bible  study. 
Cost,  $2.95.* 

A  Problem  Solving  Program  is  a 
workbook  designed  to  help  in  analyzing 
a  problem  that  either  individuals  or 
groups  may  face.  A  programmed  ap- 
proach presented  in  a  series  of  separate 
steps  or  frames,  each  of  which  contains 
a  complete  idea  and  instruction,  this 
workbook  will  help  you  tackle  change 
without  so  much  confusion  and  discom- 
fort. Available  from  National  Training 
Labs  Institute  for  Applied  Behavioral 
Science,  1201  16th  St.,  N.W.,  Washing- 
ton, D.C.  20036.  Cost,  25c. 

The  Christian  Family  and  Its 
Money  by  David  M.  Graybeal,  center- 
ing on  the  crucial  area  of  family  finances 
and  stewardship,  asserts  that  goal  setting 
applies  to  families  and  individuals  as 

•Items   available   from   The   Brethren    Press, 
1451   Dundee  Ave.,  Elgin,   III.   60120. 


well  as  to  larger  groups  such  as  con- 
gregations.   And  one  of  the  book's  best 
sections,  Chapter  4,  lifts  up  family  eco- 
nomic goal  setting.  The  approach  is  most 
appropriate  for  study  by  a  class  or  a 
family.  Cost,  $1.* 

Using  Problem  Solving  in  Teaching 
and  Training  is  a  workbook  approach 
with  a  step-by-step  process  for  problem 
solving.  Though  focused  on  groups  of 
teachers,  the  workbook  can  be  used  for 
other  groups  or  individuals  as  well.  It  is 
humorously  illustrated  and  yet  deals  seri- 
ously with  ways  of  coming  to  solutions 
for  problems.  Printed  by  Broadman 
Press.  Cost,  $1.95.* 

More  Effective  Church  Boards  and 
Committees:  A  Manual  is  written  by 
William  F.  Haase,  executive  director  of 
the  department  of  organization  and  man- 
agement of  the  National  Council  of 
Churches.  This  64-page  booklet  includes 
the  following  chapters:  Defects  in  the 
Committee  Process,  How  Committees 
Are  Classified,  Planning  for  Meetings, 
Choosing  Procedures,  Leading  Meetings, 
and  Barriers  to  Understanding.  The  man- 
ual is  designed  to  satisfy  a  need  for  ele- 
mentary but  a  comprehensive  guide  on 
the  essentials  of  church  boards  and  com- 
mittees and  on  the  techniques  of  meet- 
ing leadership.  Cost,  $1.* 

Let's  Plan:  A  Guide  to  the  Plan- 
ning Process  for  Voluntary  Organi- 
zations by  John  C.  DeBoer  is  a  com- 
prehensive treatment  of  the  planning 
function.  This  book  has  been  developed 
for  voluntary  organizations  which  of 
course  includes  the  church  and  other 
community  organizations.  It  explores 
the  practical  aspects  of  the  planning 
system  and  deals  with  such  perplexing 
problems  as  goals,  articulating  realistic 
alternatives,  and  achieving  actions.  De- 
Boer  also  emphasizes  the  need  for  and 
a  way  of  evaluating  programs.  While 
more  technical  than  the  other  books 
suggested  earlier,  this  guide  is  still  very 
useful  for  church  boards  or  executive 
committees  which  take  seriously  such 
concerns  as  "How  decisions  are  made," 
"Determining  goals  and  objectives,"  "The 


application  of  planning,"  and  "Evalua- 
tion procedures."  Printed  by  Pilgrim 
Press.  Cost,  $2.95.* 

Work  Book  —  Developing  Your 
Educational  Ministry  is  the  most  com- 
prehensive of  the  workbooks  listed  here. 
It  is  for  persons  who  are  responsible  for 
the  educational  work  of  their  local 
church.  It  is  for  people  who  want  to  put 
their  imaginations  to  work  and  to  have 
the  patience  and  skill  to  help  reasonable 
groups  to  plan  for  changes  that  are 
needed.  It  is  a  looseleaf  workbook  — 
sort  of  a  do-it-yourself  kit  for  congrega- 
tions who  want  to  rethink  their  educa- 
tional ministry  from  top  to  bottom.   It  is 
a  road  map  to  help  you  take  up  that  ex- 
citing and  risky  responsibility  of  creat- 
ing an  educational  ministry  that  is 
uniquely  suited  to  the  needs  and  op- 
portunities in  your  congregation  and 
your  community.  Developed  by  the 
General  Board  of  Education  of  the 
Methodist  Church  and  available  from  the 
Service  Department,  P.O.  Box  871, 
Nashville,  Tenn.  37202.  Cost,  $3. 

A  Planning  Kit  for  Church  Re- 
newal by  David  G.  Jones,  Inc.,  is  of 
particular  use  to  a  congregation  that 
would  like  to  do  a  self-study.  Its 
uniqueness  lies  in  the  fact  that  the  goals 
of  the  congregation  are  determined  by 
the  total  congregation  together;  the  goals 
have  to  do  with  what  happens  to  people 
rather  than  program;  and  the  goals  are 
determined  out  of  the  burning  desires  of 
persons  rather  than  out  of  "we  ought" 
feelings.  The  kit  includes  a  planning 
guide  and  five  reel-to-reel  tap>es.  For 
more  information  write  David  G.  Jones, 
Inc.,  50  W.  91st  St.,  104B,  Minneapolis, 
Minn.  55420. 

Management  Excellence  Kit,  by 
its  own  definition,  "shows  how  to  identi- 
fy the  structure  of  excellence  that  is 
unique  within  each  person."  It  offers  a 
very  useful  and  clear  approach  for  an 
individual  working  on  personal  goals. 
Bernard  Haldane,  the  developer  of  the 
workbook,  has  been  recently  involved  in 
working  with  a  cross-section  of  people, 
from  dropouts  to  clergymen,  in  help- 
ing them  to  identify  the  positive  aspects 
of  who  they  are  and  to  set  achievable 
goals  for  their  lives.  Available  from 
Bernard  Haldane  Associates,  1 150  Con- 
necticut Ave.,  N.W.,  Washington,  D.C. 
20036.  Cost,  $3.25 


32     MESSENGER    December  1972 


INDEX  1972 


Listed  on  the  next  pages  are  articles,  poems, 
editorials,  and  names  of  contributors  which  ap- 
peared in  MESSENGER  during  1972.  Classifica- 
tions have  been  made  according  to  author  and 
subject  matter.    Numbers  indicate  isiue  and  page. 


AUTHORS 

Ally,    Syed    15-8 

Alwine,   Paul  E 1-23 

Aukerman,     Date     1 3-23 

Bantz,  Floyd  E 8-16 

Ball,    Arden    K 16-22 

Bagwell,  David    11-6 

Beher,  Linda    4-10,  6-8, 

10-32,    11-15,    14-32,    16-12 

Bhagat,  Shantilal  3,8,  21-12 

Blough,   Dorris    8-19,    17-24 

Bollinger,    Richard    A 3-10 

Bomberger,   Harold  Z 1 6-7 

Bowman,  Mabel    8-24 

Bowman,  S.   Loren    8-8,    15-17 

Brown,  Dale  W 3-20,    15-12 

Brown,    Robert  McAfee    3-3 

Brumbaugh,    Wilbur    E 21-17 

Brussat,  Frederic  J 16-18,20-21 

Bucher,  Glenn   R 3-24,  6-18 

Burgett,  Gordon  L    20-1 2 

Caldwell,   Doris   E 6-17 

Carlisle,    Leonard     1 1-7 

Churchman,    Patricia    M 15-3 

Crouse,    Merle     9-21 

Donovan,    Jeanne    18-18 

Downey,  Gregg  W 1-18 

Drescher,  John    9-11 

Dull,  Joy    7-19 

Earhart,  J.  Stanley    20-8 

Eberly,  William   R 8-17 

Ei:er,    Vernard    2-6,    7-22 

Fetterman,  John    10-25 

Fike,  John  G 5-22,   12-12 

Flood,   Dom  Augustine,  O.S.B 18-22 

Flora,  James  S 13-22 

Franfz,    Ira     13-25 

Frederick,    Mrs.    Jack    13-24 

Geisert,  Wayne  F 8-16 

Gibble,   H.  Lamar    3-16 

Gibble.    Pius    13-22 

Gibbons,    Phebe    E 17-14 

Groff,  Warren  F 11-11 

Guthrie,  Ellis  G 21-24 

Heckman,    Shirley     12-22 

Hemmis,    Michael    6-21 

Herod,    Bill    21-8 

Hoppe,    Arthur    1 2-20 

Horning,    Estella    3-23 

Howell,    Leon     15-10 

Howell,    Lonnie    S 18-18 

Johansen,    Robert   C 3-9 

Jones,   G.   Curtis    4-14,    14-4 

Jones,    Loyal    10-16 

Keener,  Ronald  E 1-8,  3-26,  4-8,  5-8,  6-6, 

6-28,  7-8,  8-6,   10-9,   18-12 

Kennel    LeRoy    E 6-25,    13-28,    21-30 

Kidwell,    William     2-21 

Kuenning,   William   H 1-10 

Kulp,  Mary  Ann  M 12-2 

Long    I  nez    2-14 

Lyons.    Ruth     8-18 

McFadden,    Ralph  G 21-32 

McFadden,    Robert    3-8 

Martin,   Harold  S 21-14 

Mathis,   Andrew   G 8-18 

Mathis,  J.  H 7-26 

Merkey,    Edith  Mae    1-2,  9-18 

Merton,  Thomas    21-20 

Meyer,  Matthew  M 7-9,  1 9-2 

Miller,    Dean  M 9-10 

Miller.   Donald   E 9-12 

Miller,  Richard   N 11-18,   20-16 

Miller,    Robert    H 12-10 

Monroe,    Paul    20-10 

Morse.  Kenneth  ! 5-10,  7-11,   18-6 

Mullen,  Wilbur  E 4-19 

Nasir,  Eric  S 20-9 

Neff,    Robert    17-12 

Neher,    Robert  T.    8-22 

Nolen,    Wilfred    E 7-22 

Norquist,     Marilyn     14-6 

Norris,   Glen   E 7-20 

Nyden,    Paul    10-22 

Peters,    Olive     21-2 

Peters,    Hazel     5-14 

Petry,   Carroll    13-12 

Penit,  Terry    4-10,   10-10 

Pomeroy,    Dave     17-28 

Rhoades,   J.    Benton    16-16 

Rieman,   T.  Wayne    17-8 

Rodgers,   Patricia    L 14-2 

Rosenberger,  Mary  Sue    20-4 

Rothrock,    Hazel    14-31 

Royer,  Howard  E 1-28,  2-24,  3-34,  4-24, 

5-24,  7-28,  8-28,  9-24,  11-24,  12-8,  12-24,  13-32, 


14-36,  15-24,  16-24,    17-32,  18-24,  19-24,  20-24, 

21-36 

Schroeder,   W,   Widick    18-9 

Shatan,    Chaim     4-17 

Showalter,    Shirley    Hershey     18-16 

Simmons,     Ben     9-23 

Skinner,  Tom    16-8 

Slaats,    Gary     10-15 

Snyder,    Graydon    F 1 9-22 

Stanford,    Glenn 20-6 

Stern.    Donald    L 6-22 

Sirickler,  David  S 6-21 ,  18-18 

Taylor,  Susan  Krehbiel   2-18 

Thompson,  Joel   K 19-11 

Wall,   James  M 2-20 

Wallace,    Lenore    13-6 

Weaver,    L    John    14-29 

Wedel,  Cynthia  C 7-22 

Wertham,    Frederic    3-30 

Willoughby,   Lena    6-21 

Wilson.  Leland   12-22,  19-14 

Yoder,  Glee 4-20,  8-20,  13-26,  17-26,   19-18 

Ziegler,  Vivian  5 9-14 

Zinn,    Marty     3-9 

Zunkel,  Charles  E 18-19 


SUBJECT  MATTER 
CHRISTMAS 

A     Christmas     Antiphon     Between     Genesis 

and  John,  Wilbur  E.  Brumbaugh    21-17 

The    True    Meaning    of    Christmas,    Harold 

S.    Martin     21-14 

CHURCH  OF  THE  BRETHREN 

AC     Indochina    Resolution    Given    Personal 

Attention      19-4 

And   All   Found   Sanctuary  Within   Its  Walls, 

Unda    Beher     16-12 

Baptists    and    Brethren:    Are   We    Ready    for 

Anything   More?,   Howard   E.   Royer    ....       12-8 

Bethany:  Place  of  Learning,  Center  of  Mis- 
sion (Conversation  with  the  Dean)  War- 
ren   F.    Groff    11-11 

Bethany    Seminary:    November    Offering     Is 

Challenge    II     18-4 

The  Bethany  That  Eludes  the  Catalog  (Con- 
versations   With    Students),    Linda    Beher   11-15 

Bethany    Theological    Seminary    67th    Class 

Names    Its   Gifts    15-20 

Bible     Training     School     Level     Experience 

May    Be    Repieated     19-5 

Brethren    Authors     Remain    Busy     in     Book 

Publishing     Projects     16-4 

Brethren  Colleges  Use  Grants  for  Innova- 
tive   Education     18-2 

Brethren   Evangelism  Congress  Is  Projected 

for   April    1974     4-4 

Brethren      Explore      Curriculum      Proposals 

With    Anabaptists    17-6 

Brethren  Gather  by  the  Ohio  for  1972  An- 
nual Conference    5-4 

Brethren    Hispanic-Americans   Form   Council, 

Seek    Members    7-4 

Brethren     Responses    to    Hurricane    Lauded     20-2 

Brethren  Witness  to  Peac&  in  White  House 

Feetwashing     2-3 

Camp  Swatara  Offers  German  Tour,  Facil- 
ities  to  Tourists    8-5 

Church's  Nonstaff  Employees  Ratify  Shorter 

Work  Week    16-6 

Cincinnati  Conference  to  Open  in  Celebra- 
tion,   Consecration     10-4 

Cincinnati    Delegates   Will    Deal    With    Four 

Queries  of  Last  Year    9-4 

Cincinnati    Report:   The    186th    Big    Meeting      14-9 

The    Dunker    Love    Feast,     1781,     Phebe    E. 

Gibbons    17-14 

Evangelism  and  Youth:  "The  Gospel  Blitz," 

Matthew   M.   Meyer    7-9 

FAUS:    Since    October    13    Projects    Accept 

Funds      13-10 

Foot-Washing    Ordinance    Lives    in    Wilkes- 

Barre     20-4 

From    the    General    Board    1-4 

From  the    General    Board    9-6 

Going    on    Faith    in   the  Ghetto,   Gregg   W. 

Downey      1-18 

Health    and    Welfare,    Abortion     Issues    to 

Confront    Delegates    11-3 

The  In  Answer  Is  Everyone:  Who  Speaks, 
Listens,  Decides  on  Brethren  Ministries?, 
S.     Loren    Bowman     15-17 

"I've    Been    Putting    on    the    Brakes,"    Inez 

Long      2-14 

LAFIYA     Program     Begins     Reach     Toward 

$300,000    Goal    6-4 

Lafiya's  Public  Health  Program  Calls  Doc- 
tor           15-4 

Messenger  Wins  Two  Awards  in  Publica- 
tions Competition   1 1-5 

Ministry     in     Appalachia:     Brethren     Work 

Grows     17-4 

New      Curriculum      Offerings      for      Church 

School,    Shirley    Heckman    12-22 


New  Features  for  Conference  Business  Ses- 
sions,   Dean    Miller     9-10 

Notes  on  a  Tenth  Year:  Brethren  in  Wash- 
ington           13-8 

Pastoral  Ministry  and  Bethany  Theological 
Seminary  —  As  Initial  Assessment,  Rich- 
ard  N.    Miller    11-18 

Report    and    Recommendations   on    Bethany 

Theological    Seminary     11-8 

Seminary  Shares  in  Two-Year  Project  Aimed 

at    Racism     1 7-6 

The  Spirit  and  the  Spirits  of  the  Brethren, 

Dale   W.    Brown    15-12 

"They  Love  Us  in  Wiikes-Barre,"  McDowell 

Says    19-6 

Tunker  House  Recalls  Early  Virginia  Breth- 
ren          19-6 

2000:    As    Seen    Through    a    Glass    Darkly, 

Ronald    E.    Keener    4-8 

Uniform  Series;   100th  Year,  Glen  E.  Norris     7-20 

Washington  Office:  Making   an   IMPACT  on 

Government     6-2 

Whence    the    Church    and    Pastoral    Years?    12-17 

Who  Cares  About  the  Congregation?  A 
Messenger  Guide  to  the  Parish  Minis- 
tries of  the  Church  of  the  Brethren 
General    Board    6-13 

The  Young  Spirits   Tell  Their   Faith    in   Folk 

Musical     Idiom     8-2 

"Your   Presence  With   Us"    21-21 

Youth    Hike    to  Conference    Aids    Fund    for 

the    Americas     1 0-5 

CONGREGATIONS 

Brethren     Helping    to     Fill     Lower     Income 

Housing    Needs     5-5 

A   Church    That    Makes    More    Sense    Every 

Day.   Gordon   L    BurgeH    20-12 

The  Community  of  Christ  the  Servant:  A 
Caring  Place  With  a  Common  Cup, 
Linda    Beher     4-10 

Cooperative     "Christ's     Parish"     Begun     in 

Middle    Pennsylvania 4-6 

An  Experiment  in  Personal  Communica- 
tions. Kenneth  I.  Morse    18-6 

Health  Clinic  Testifies  to  Concern  in  Glen- 
dale       18-2 

Heifers  Used  as  a  "Sermon"  for  Thanks- 
giving   Service     4-4 

In  Service,  For  Justice,  John  G.   Fike    12-12 

Iowa  Celebration:  The  Wind  Blowin'  in  the 

Wildwood     19-4 

Manchester    Youth   Center   "Mission    to  the 

Community"     7-5 

Metro-Parish  Provides  Unity,  Fellowship  for 

Plains  Brethren    6-2 

Mid-Atlantic  District  Opposes  Junior  ROTC 

in   High  Schools    4-4 

People  &  Parish;  Breaking  Bread  Together: 

The    Continuing    Communion     12-18 

People  &  Parish:  Bumper  Tags:  York  Cen- 
ter's Way   of  Getting  the  Word   Around    16-21 

People   &  Parish:   A   Church   Grows   at  the 

Site  of  Tragedy   21-26 

People    &    Parish:    Cross    and   Crown    Class 

Offers    Specialized    Ministry     21-27 

People  &  Parish:  Denver  Churches,  Agencies 

Strive   to  Create   "A    Living  Community"    16-20 

People    &    Parish:     Home    Bible    Study    for 

Families    Urged    by    Indiana    Parish     12-18 

People  &  Parish:  "Nail  Service"  Inaugurates 

Theme  of  Renewal   for  Ohio  Worshipers   12-19 

People  &  Parish:  Pastor,  Potter  Demon- 
strate  Jeremiah    Theme    21-27 

People  &  Parish:  Peace  Pilgrimage  and  Love 

Feast:    Brethren    Witness    Reenacled     .  .  .    16-20 

People    &    Parish:    Shalom:    The    Pursuit    of 

Peace  at  the  Congregational   Level    ....    16-21 

People  i  Parish:  Staunton  Church  Sets  Re- 
treats   for    Membership    Training     16-20 

People  &  Parish:  Troy  Members  Issue  Own 

Guide   for   Devotional    Use   in   Lent    .,,.    12-19 

People  &   Parish:  Sunrise  and  Resurrection: 

The  Portrayal  of  Joy    12-19 

People    &    Parish;    A    Week    Long    Pageant 

of    Celebration    and    Service    21-26 

Seven     Men     Given     "Sanctuary"     by     San 

Diego    Congregation     9-4 

Symbols     Aid     Congregations     in     Worship 

Experiences    12-6 

Three  Models  for  the  Brotherhood    13-20 

When     Churches     Discover     One    Another, 

Linda  Beher   6-8 

EASTER 

Listen    to    the    Sunrise,    Kenneth     I.    Morse     7-1 1 
Now   Every   Human   Being    Is   Cousin  to   the 

King    of    Kings,    Cynthia    C.    Wedel     7-22 

EDITORIALS 

Aunt  Arie   Carpenter  Takes  on    Li'l    Abner, 

Linda    K.    Beher    10-32 

Brethren  and  the  Burgeoning  Arts,  Howard 

E.  Royer 1-28 

A  Campaign  on  Rethinking  Mission,  How- 
ard   E.    Royer    8-28 


The  Church  and  Investment  Ethics,  Howard 

E.    Royer     5-24 

420  Hiroshlmas:  How  Many  More?,  How- 
ard E.    Royer    1 8-24 

The    God    of    Glory    Thunders,    Howard    E. 

Royer      13-32 

Government    Vs.    a    Denomination,    Ronald 

E.    Keener     6-28 

"If  You  Think  You  Can  Help  Our  World  a 

Little   .   .    .    ,"    Howard    E.   Royer    4-24 

The     Illusion    of    Something    for    Nothing, 

Howard  E.   Royer   1 4-36 

Is   Open-Mindedness    Out   of    Date?,    How- 

E.    Royer    16-24 

More    Than     a    Classroom    Affair,    Howard 

E.    Royer     19-24 

More   Than   Pace    and  Possessions,    Howard 

£.    Royer     17-32 

On    Becoming    a    Spirited    People,    Howard 

E.    Royer     12-24 

On     Going     Public     With     One's     Witness, 

Howard  E.  Royer    7-28 

On    Living    in    the    Vernacular,    Howard    E. 

Royer      21-36 

Questions   to   the   General    Board,    Howard 

E.    Royer    15-24 

The   Signs   of   a   Christian    People,    Howard 

E.    Royer     11-24 

To  Regain    a   Sense   of  Ourselves,    Howard 

E.    Royer     20-24 

To  Take    Jesus    as    the    Challenge,    Howard 

E     Royer    2-24 

A   Wary   Eye  on  National  Service,   Howard 

E.    Royer     9-24 

Who  W;il  Help  Turn  Us  Around?,  Howard 

E.    Royer    3-34 

GRAPHICS 

A    Christmas    Antiphon     Between    Genesis 

and  John,  Wilbur  E.   Brumbaugh    21-27 

Faces  From  the  Mountains   10-19 

Listen  to  the  Sunrise,  Kenneth  t.  Morse    ..  7-11 

"A  Love    Feast   Among   the   Dunkers"    ..,.  17-16 
Portrait    of    a    People,    a    Vietnam    Album, 

Bill   Herod    21-8 

The  Sometimes  Praying  Hands  of  Albrecht 

Durer,    Kenneth    I,    Morse     5-10 

When    It's    Peace    3-10 

ISSUES 

Abortion    and    War,    Dale    Aukerman     ....    11-22 

All  This  and  Heaven  Too,  or  the  Fair-Haired 

Generation,    Dorris    Blough     8-19 

Amnesty,    Yes!,    Leland    Wilson     19-14 

Amnesty  .  .  .  Yes  or  No,  Ronald  E.  Keener       8-6 

An  Ecumenical  Witness  —  A  National  Turn- 
about  on  War?,   Ronald    E.   Keener    ....        6-4 

Board's  Investment  Policies  Among  Con- 
ference    Business     5-4 

Can  We  Share  the  Vietnam  Veteran's  Bur- 
den?,   Wilbur   E.    Mullen    4-19 

Christ  Is  the  Answer.  What  Are  the  Ques- 
tions?     Tom    Skinner     16-8 

The  Christian  Revolutionary,  Dale  W.  Brown     3-20 

Finding   of   a   Survey   on    Abortion    11-21 

Gamble?      You     Bet     Your     Life!,     L    John 

Weaver     14-29 

The    Games    Global     Leaders    Play,    Arthur 

Hoppe     12-20 

A  Growing  GNP  Is  a  Requisite  (Commen- 
tary/"Christtan  Life-Style"),  Wayne  F. 
Geisert      -      8-16 

Here  I  Stand:  Brethren  and  the  Farm  Work- 
er   Issue,    J.    Benton    Rhoades    16-16 

Homecoming,  Chaim   Shatan    4-17 

Housing:    A   Growing    Religious   Concern    .  .       10-8 

Human  Violence  Can  Be  Abolished,  Fred- 
eric  Wertham     3-30 

In  Reply:  From  the  Campus,  From  the  Third 
World  and  Europe  Come  Responses  to 
Robert  McAfee  Brown,  Shantilal  Bhagat, 
Robert  C.  Johansen,  Robert  McFadden, 
Marty    Zinn    3-8 

In   South   Asia  — "A    World    That  Wants  to 

Help,"   Ronald    E.    Keener    1-8 

Know  Your  Enemy:  Violence  —  A  Conver- 
sation With  Waller  Menninger,  M.D., 
Richard    A.   Bollinger    3-12 

Let's    Uncomplicate    Our    Lives,    T.    Wayne 

Rieman      17-8 

Liberation:  The  World  Council,  the  Read- 
er's Digest,  and  the  Brethren,  Ronald  E, 
Keener    3-26 

Man!    You're  in  Charge!    8-26 

A  New  Ethic  Comes  With  Struggle  and 
Pain  (Commentary/"Christian  Life- 
Style"),    Andrew    G.    Mathis     8-18 

The    New    Face    of    Human    Rights,    Dorris 

Blough      17-24 

A    New    Mission    for    Brethren?    Ronald    E. 

Keener    10-9 

No  Time   for  Gradualism.  H.   Lamar  Gibble     3-16 

Nonviolence    in    a    Violent    World,    Robert 

McAfee     Brown 3-3 

Project    Equality:     "Not    a    Closed     Issue," 

Ronald    E.    Keener    5-8 


December  1972    MESSENGER     33 


Render  Unto  Caesar,  W.  Widick  Schroeder      18-9 

The    Sins    of   the    Fathers,   Shirley    Hershey 

Showalter     18-16 

A    Staiement    on    Christian    Ufe-Sfyle    ....      8-12 

A    Statement    Regarding    Abortion,    an    Ar>- 

nuai     Conference     Working     Paper     ....       1-13 

Stewardship.  Not  Primitivism,  fs  What  Is 
Required  (Commentary /"Christian  Life- 
Life-Style '),    Floyd    E.    Bantz    8-16 

Toward     an     Environmental     Elhic     8-10 

Two  Inseparable  Problems,  Quality  and 
Quantity  (Commenlary/"Christian  Ufe- 
Style"),     Ruth     Lyons     8-18 

Wealth,   Property,   and    Money    in   the   New 

Testament,    Donald    E.    Miller     9-12 

What     Is    Political    Activity    by    Churches? 

IRS  Drops  Hints    4-5 

The  World's  Carrying  Capacity  Is  Already 
Overextended  (Commentary /"Christian 
life-Style"),     William     R.     Eberiy     8-17 

MEDIA:  THE  ARTS 

Arts      Association,      New     Outlets      Express 

Brethren  Creativity    2-2 

MEDIA:   BOOKS 

American    Indians   in   Mission   to   Humanity, 

Merle    Crouse     9-21 

Baptism,    the    Lord's  Supper   Reinterpreted, 

Dom    Augustine    Flood,   O.S,B 18-22 

Celebration  Is  the  Name,  Joy  the  Motiva- 
tion,  Paul    E.  Atwine    1-23 

Consdousness      III      Revisited,      Glenn      R. 

Bucher    3-24 

The  King  and  the  Kingdom,  Ellis  G.  Guthrie  21-24 
Objectors     Conquered     by     Aliens,     Terry 

Pettit    d-22 

Paul:    Envoy,    Exile,    Brother,    Graydon    F. 

Snyder    19-22 

Public    Education:    Socializer    or    Liberator? 

S.    Loren    Bowman    8-8 

Shaping     the     Forces     of     Peace,     Leland 

Wilson    1 2-22 

Those    Whose    Sexual    Orientation    Differs, 

William   Kidwell    2-21 

To     Construct     New     Attitudes,     Robert     T. 

Neher     8-22 

MEDIA:   FILM 

Beyond     Portrayal,     Perception,      LeRoy      E. 

Kennel    21-30 

Billy    Jack:    Good    to    See    a    Hero    Again, 

James  M.  Wall    2-20 

Rlm-Arl;  How  Responsive,  How  Respon- 
sible?,   LeRoy   E.    Kennel    6-25 

On  Media  Front:  Film  and  Cable  Television 

Services 10-6 

Patton:  A  Reflection  of  Civil  Religion  ...  20-20 
A   Plea   to  Redeem   the   Times,    Dave  Pom- 

eroy    17-28 

A  Religious  First  in  Honoring  Outstanding 

Cinema,    LeRoy    E.    Kennel     13-28 

Sharing    the   Sights    and    Sounds    of    Love, 

John  G.   Fike    5-22 

MEDIA:  MUSIC 

Godspell  —  Rhythm      and       Imagery      From 

Matthew's  Gospel,  Wilfred   E.   Nolen    .  .      7-22 

New     Songs     for     New     Times,     Ronald     E, 

Keener    7^ 

MEDIA:  THEATER 

Churches   on    Stage,    Vernard   Eller    2-6 

MEDIA:  TV 

The  Anderson    Tapes:    A   Movie   Parable   on 

TV,   Frederic   J.    Brussat    16-18 

Jesus'    Ministry    ...    in    Minispots    13-15 

MISCELLANEOUS 

Cairo  Encounter  for  an  Idahoan,  or  Why 
They  Put  the  Preacher  in  Prison  in 
Egypt,    Glenn    Stanford     20-6 

Coal  the  Killer,  Paul  Nyden   10-22 

The  Culture  That  Seems  Out  of  Place,  Gary 

Slaals      10-15 

Discovering   the    Brethren,   Eric   S.    Nasir    .  .      20-9 

Evangelism    Comes    Alive:    "Check     ll     Out 

With  the  Gospel."  Dale  Aukerman    13-23 

Evangelism  Comes   Alive:    Day  of  Miracles 

at    Kokomo,    Pius    Gibble     13-22 

Evangelism     Comes     Alive:     Renewing     the 

Great   Commission,  James  S.    Flora      .  .  ,    13-22 

Evangelism   Comes  Alive:   The   Tale   of   Two 

Churches,    Mrs.    Jack    Frederick     13-24 

Experiencing      New      Light     in      Unbroken 

Blackness,    Ira  frantz    13-25 

Global     Awareness:     A     Humbling     Etperi- 

ence,  Joy   Dull    7-19 

The  Gunfight  at  the  Corral  Is  Not  OK,  Ben 

Simmons 9-23 

Here  I  Stand:  An  Open  Letter  to  the  Broth- 
erhood. Charles   E.    Zunket    18-19 

Humanization,  Shalom,  and  the  Mission  of 

God,  Shaniilal   Bhagat    21-12 


Reconciliation  in   a   Palestinian   Village   .   .  . 

in    a    Marburg    Ghetto     5-18 

The    Reunion.   John    Fetierman     10-25 

Some  Successful  Ventures  to  Recount,  J.  H. 

Mathis     7-26 

A  Statement  of  Concern  from  the  Colle- 
giate Staff  of  Commission  on  Religion  in 

Appalachia     10-28 

Study    of    Giving     Reveals    Gratitude     and 

Goodwill,  Donald  L  Stern   6-22 

Those  in  Need  of  Healing,  Arden  K.  Ball  16-22 
Woe  to  Those  at  Ease,  John  Drescher  ....  9-11 
Women  Discovering   Themselves:  Awkward, 

Maybe  — Bui  Alive!,  Linda  Beher 14-32 

You've  Got  a  Lot  lo  Give,  Robert  Neff   ..    17-12 

NEWS 

Agenda     for     the    Aging:     Have    Churches 

"Sinned    by    Omission"?     5-6 

American    Baptists    Nominate    Professor    as 

New  Executive    8-3 

At  100,    International    Lessons  Still  Leading 

Study    Materials     5-5 

Athenogoras    I:    "The    Brotherly    Aristocrat"      15-4 

The    Bible    Is    a    Book    for    Now,    Not    Just 

Forever     20-2 

BRF:  Have  We  Been  Divinely  Disturbed?  J. 

Stanley    Earhart    20-8 

Caravans    to    Smaller    Churches    13-18 

Conference  lo  Celebrate  Lardin  Gabas  Au- 
tonomy           12-4 

Dallas  Assembly:    The   Thrust   Is  Openness, 

Flexibility     20-2 

An    Ecumenical   Witness   Calls    for   Look    at 

Indochina    War    2-4 

Brethren.  Mennonites  Confer  on  Social  and 

Action  Programs   2-5 

Catholics  in  NCC?    Study  Committee  Favors 

Membership      8-2 

Church    Agencies    Gear    Up    for    Relief    to 

Bangladesh     7-6 

Creative    Worship    Brings    Religion    to    the 

Marketplace      7-7 

Delegates    From    Three    Overseas    Churches 

to    Greet    Brethren     12-4 

Digest    Article    Says    Churches    Cannot    Be 

Both  Safe  and  True    11-2 

Environmental     Talks     Place     Crisis    in    Two 

Perspectives     10-7 

Exchange    in    Poland    Finds   Catholic    Youth 

Inquisitive     4-4 

Expanded     Health     Care    Program     Set    by 

Elizabethtown    College     12-4 

Few  Reasons  for  Optimism  Seen  for  North- 
ern   Ireland    4-6 

Has  COCU  a  Future?  For  Some,  the  Ur- 
gency   Falters 12-6 

The    Health    of    Lafrya,    Joel    K.    Thompson   19-11 

Heifer  Project  Changes  Name,  Enjoys  Rec- 
ord   Breaking    Year    17-6 

Heifer    Project    Work    in    India,    Dominican 

Republic    Is    Cited     6-2 

High    Court    Ruling    on    Death    Penalty    Has 

Brethren    Favor    18-3 

Holy  Week  "Pilgrimage"  Supports  Harris- 
burg    Eight    7-4 

Lost  Everything   But   Hope    -  -       16-2 

Mammon    Gives    God    an    Assist    in    West 

Virginia     Flooding     9-8 

Meeting     With     the     NAE:     "Burned     and 

Blessed"     13-9 

Moscow's  English-Speaking  Have  Episco- 
palian   Chaplain     8-5 

NCC  Meeting    in    December   Could    "Phase 

Out"    Assembly     8-4 

A    Nationwide    Call    to    Christ     13-19 

Peace  Breaks   Out  in   the  Sudan;  Aid  Sent     21-6 

On  Rebuilding  Bangladesh:  From  Church- 
es,   a  Global    Response    15-10 

On    Rebuilding    Bangladesh:    The    Battle    to 

Sustain    Life,    Leon    Howell     15-10 

On  Rebuilding  Bangladesh:  The  Plunder  of 

the  Bengalis,  Syed  Ally   15-8 

Peace      Unit     Changes      Name,      Broadens 

Scope      20-2 

Prayers     for     Peace     Urged     in     September 

Emphasis    15-6 

Relief    Aid    to    Nigeria    Closed    After    $20 

Million  in   Assistance    5-5 

Survival     of     the     Church:     Protestants     in 

Peking     21-4 

Test  Yourself  on  Lafiya   19-lnsert 

Total  Amnesty  for  Resisters  Sought  by  Re- 
ligious   Leaders     11-4 

Virginia    Church     Honors    Men    Taking     CO 

Positions     8-3 

Volunteer     in     Northern     Ireland    to    Work 

With  Teen-age  Groups    10-6 

West    Indian    Churchman    to    Head    World 

Council     18-4 

Wrestling    With    Disturbing   Words,    Harold 

Z.     Bomberger     16-7 

PEOPLE 

Alan  Jennings  Acquitted  in  Trial  on  Con- 
scription   Stance    2-4 


Barnard  Taylor:  Illustrating  Brethren  His- 
tory           15-2 

Billy     Lewis:     Navajo     Pastor,     Edith     Mae 

Merkey 1-2 

Brethren     Pastor     Spending     Year     in     West 

Virginia  Flood  Area  (Glen  Sage)  ....  15-6 
Brumbaugh     Accepts     Editorial     Post    With 

Rival    Publisher     16-6 

Celia    Burnham:    Radiant    at    100,    Matthew 

Meyer     19-2 

Cindy    Forbes:    Seventeen    7-2 

Dean  Wolfe,  Lowell  Frantz:  One  Way  ..  17-3 
Dean  Young:  School  Board  Member  ....  9-2 
£,    M.    Hersch,   Formerly   on    National   Staff, 

Dies    at    77    6-3 

Edgar  Slater:  From  Wigwams  to  High  Rise       4-3 

Enos  Heisey:    His   Public    Is  Global    17-2 

Ernest    Walker:     Teacher     10-2 

Ernest  M.  Wampler:    "Wang  Mushih" 9-3 

Frank    S.    Carper:    "The    Work    Was    Never 

Finished,"    Ronald    E.    Keener    18-12 

Gana    Dibal:    Determined    to    Learn    5-2 

Garland     Miller:     Maker     of    Hand     Plows, 

Patricia    M,    Churchman     15-3 

Grit.  In       Extraordinary       Measure       (Grace 

Clapper),    Hazel     Rothrock     14-31 

The   Harry  Brandts:  Ufelong  Communicators         1-3 

Hazel   Peters:   Personnel  OfFicer    21-2 

Ina      Ruth      Addington:      Begin      With      the 

Church      19-3 

Involvement?      Yes!     (Unda     Keim),    Susan 

Krehbiel    Taylor     2-18 

It's  Good-bye  to  "George  M/'  and  a  Hello 

to  "Dolly"  Levi    11-4 

Dr.  J.  Jack  Melhorn   Resigns  from  McPher- 

son   Presidency    4-5 

Jeannine   Pelry:   An   Axiom   to   Live    9-2 

Jimmy  Robinson:  Working  It  Out  in  Love  13-6 
Joseph  Whitacre:  His  Pace  Unhalted,  Olive 

Peters     21-2 

Joyce  Conner:    Helping   Unsell  the  War    ..      12-3 

Karl    Yount:    "Heart"    Education     12-2 

Keener    Accepts    College     Public    Relations 

Post     19-7 

Korean  Government  Expresses  Appreciation 

to    Brethren   Man    4-6 

L    W,    Shultz:    One   Man's    Pursuits     7-3 

Larry      Mtnnick:      Skipper      at      the      Helm, 

Patricia    L    Rodgers    14-2 

LeRoy  Kennel:  Bridging  Faith  and  Art  ....      14-3 

M.  R.  Zigler  at  Eighty,  Hazel  Peters 5-14 

Mark   and  Naomi  Wampler:    Pastors 10-2 

Mary   Ann   Saylor;   Nursing   in   India 4-2 

Mary    Cline    Detrick:    "God    Keeps    Calling 

Women"     17-2 

Mary  Meyer:  Art  as  Therapy 5-3 

May  Allread  Baker:  Ohio  Poet  and  Painter  15-2 
McPherson's     Tenth     President     Known     as 

"Student's    Friend"    (Galen    Snell)    15-5 

A    Modern    Ministry    in    a    "Ghost    Town" 

(Robert  F.  Williams),  Marilyn  Norquist  14-6 
More  Than  Pastor:   Neighbor  (David  Ritten- 

house),    Terry    Pettit    10-10 

Mother  Southard:  "Simple,  Full  of  Love"  14-2 
Mullen  Joins  Brethren   Home  Staff  in  Ohio     18-5 

Nathan    Miller:    legislator    1-2 

Navajo  Student  Placement  as  Viewed  From 

Navajoland,    Edith    Mae    Merkey     9-18 

Navajo  Student  Placement  as  Viewed  From 

the    Pennsylvania    Dutchland,    Vivian    S. 

Ziegler    9-14 

New  Tri-District  Executive  Will  Take  'Lis- 
tening'   Stance     1 5-7 

Olin  J.  Mason:  Clergyman  Without  a  Collar  7-2 
The  Paradoxes  of  the  Moderator,  a  Profile 

of  Dale  Brown,  William  H.  Kuenning  .  ,  1-10 
Pat  Helman:  Defining   a   "Spiritual   Identity"      13-6 

Paul   Bechtold:   A   Seeking   Expedition 21-3 

A   Personal  Thing  Between   the   Patient   and 

Me    (Clyde    Shallenberger)     19-8 

Ralph  G.  McFadden  Accepts  Youth  Con- 
sultant Post    2-2 

Recounting  One  Good  life  (Fannie  Bucher 

Stambaugh),    Mabel    Bowman    8-24 

Reflections   on   the   Death   of   a    Friend,   Es- 

tella    Horning     3-23 

Rosaliia  Leonard:   A  New   Image  Maker    . .        4-2 

Stanley    Bucher:    Volunteer    10-3 

Steve    Engle:    Reinterpreting    Judas,    Lenore 

Wallace     13-6 

Steven   Lange:   Convention  Goer 19-2 

Syed  Ally:  Bangladesh  Advocate    5-2 

Thanks   for   a   "One   in    a   Million"   Brother/ 

Sister  (George  and  Romelle  Million)  . .  20-5 
William  L.  Widdowson:  Reflecting  Opti- 
mism, Mary  Ann  M.  Kulp   12-2 

Zeigler  Joins  Tri-Cities  in  Expanding  Youth 

Ministry    1 7-7 

POCTRY 

Cirrus   Anatomic,   David  S.   Strickier 18-18 

If   I  Could  Hold,  Lonnie  S.  Howell 18-18 

Let  Them  Know  God  Lives    17-1 1 

Of   Love,  Michael   Hemmis    6-21 

Oral  Tradition:  The  Literature  of  the  Mind, 

Loyal  Jones   10-1 6 


1972,    Mary    Sue    Rosenberger     2(M 

Wilkes-Barre,     Forty     Fort,     and     Kingston, 
Wings  Above  a  Day,  David  S.  Strickier   . . .      6-21 
Yesterday    I   Was   a    PrisorJer,   Jeanne  Don- 
ovan        18-18 

You  Took  My  Hand,  Lena  Willcughby    ...      6-21 

RESOURCES 

Designs  for   Evangelism    13-21 

For  Study  and  Action  on  Mission 19-20 

Helping   People    Plan,   Ralph   G.   McFadden  21-32 

On  Appalachia    10-14 

Preparing    for   Christmas    17-30 

Tooling   Up  for  Today's  Generation    15-22 

TAKE  IT  FROM  HERE! 

For  Eyes   That  Are  Dim,  Glee    Yoder    19-18 

Needed:  A  New  Kind  of  Person  .  .  .  Cel- 
ebrate the  Earth  ,  .  .  Use  Nature's  Gifts 
.    .      Beads    Are    In    ...   ,    Glee    Yoder     8-20 

Now  .  ,  .  Let  Your  Imagination   Fty!,  Glee 

Yoder     4-20 

Millions    of    Faces  —  and    No    Two    Alike! 

Glee  Yoder    17-26 

Weaving:    Soda    Straws?,    Wire?     Chicken 

Wire?,  A  Cardboard  loom?.  Glee  Yoder  13-26 

THANKSGIVING 

A   Thanksgiving  Sampler,    Richard   N.  Miller   20-16 

WORSHIP  RESOURCES 

An     Inside    Look    at    a    Man    Afraid,    Paul 

Monroe     20-10 

Biblical    Basis  of   a   Peace  Witness    3-18 

The  Birds  Still  Sing.  Leonard  Carlisle 11-7 

"But  Why  Did  You  Do  It?/'  Doris  E.  Cald- 
well       6-17 

Finding    the   lost  We  Have  Lost,  G.  Curtis 

Jones    4-14 

The  Fish  on  the  Lead's  Table,  Vernard  Eller  17-22 
From    the    Ashes:    Petals    Again,   Glenn    (L 

Bucher    6-18 

Listen  to  the  Sunrise,  Kenneth  I.  Morse 7-11 

Living   It   Out,   David   Bagwell    11-6 

Love   as    I   Have   Loved  You    2-12 

Prayers  to  Pray   in  Person,  Robert  H.  Miller  12-10 

Statement   on    Evangelism     13-1 

The  Timeless  Book  of  Intimate  Negotiations, 

G.    Curtis    Jones    14-4 

Where    the    Spirit    of   the    lord    t«.   Carroll 

Petry     13-12 


34      MtSSENGfcR    Dcccmbci    1972 


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December  1972    MESSENGER     35 


On  Living  in  the  Vernacular 


"If  you  can't  turn  your  faith  into  the  vernacular, 
then  either  you  don't  understand  it  or  you  don't 
believe  it." 

Hard  words,  these,  by  C.  S.  Lewis.  But  words 
he  felt  and  lived  as  he  devoted  his  scholarship 
and  imagination  to  translating  into  simpler  terms 
the  complexities  of  Christian  belief.  And  words 
of  challenge  to  every  Christian  who  strives  to  live 
and  communicate  the  faith. 

One  of  the  paramount  tasks  of  Messenger 
is  to  help  translate  the  gospel  in  ways  that  give 
insight  into  what  it  means  to  be  human  today. 
In  the  realm  of  ideas  and  relationships  Shantilal 
Bhagat,  Harold  Martin,  and  Bill  Herod,  each  in 
his  own  way,  explore  such  a  concern  in  this  issue. 
So  do  others  in  each  and  every  issue  of  Messen- 
ger. 

The  gospel,  while  centered  heavily  on  the 
people  of  a  particular  time  and  place,  is  a  story 
that  never  ends.  The  Word  is  unfolded  not  only 
in  the  recounting  of  the  ministry  and  teachings 
of  those  who  lived  a  couple  of  milennia  ago,  but 
in  pointing  to  the  signs  of  God's  activity  through 
lives  today.  Activity,  that  is,  not  only  of  church- 
men talking  to  churchmen  but  of  churchmen  ad- 
dressing themselves  to  the  injustices  of  society. 

If  there  is  one  impression  that  stands  in  bold 
relief  to  a  relatively  new  editor  of  Messenger, 
it  is  that  Brethren  —  individually  and  as  groups 
—  have  myriad  stories  to  tell  offering  insights  into 
what  practicing  the  faith  means.  Something  we 
do  not  lack  in  the  fellowship  are  persons  who 
quietly  and  courageously  portray  in  their  own 
way  and  in  their  distinct  situations  fresh  and  in- 
spiring studies  in  discipleship.  Their  verbal  and 
nonverbal  expressions  of  love,  their  drive  for 
newness  of  life,  their  reaching  out  to  the  alienated 
and  the  hurt  and  the  searching  are  indeed  indica- 
tions that  the  spirit  of  Jesus  Christ  is  alive  and 
well  and  at  work  among  the  Brethren. 

In  upcoming  issues  Messenger  will  seek  to 


inform  readers  of  many  such  persons,  garnered 
from  near  and  far  and  from  wide  fields  of  engage- 
ment. A  youth  in  prison  for  his  convictions,  a 
family  expanding  its  number  by  adopting  children 
from  abroad,  another  family  and  community  re- 
counting its  experience  with  the  retarded,  a  father 
and  husband's  triumph  over  tragedy,  an  update 
on  50  years  of  ministry  in  Nigeria,  individuals 
who  in  their  life's  work  have  found  unique  ways 
of  bringing  the  past  alive  in  the  present  .  .  .  these 
are  among  the  accounts  in  store.  You  may  have 
others  to  suggest  —  of  persons  or  groups  not 
merely  coping  but  creatively  responding  to  the 
gift  of  God's  love. 

What  Messenger  needs  most,  a  friend  sug- 
gested recently,  are  more  aids  to  a  simple  and 
clear  understanding  of  the  Bible.  We  concur, 
and  we  are  looking  for  persons  who  can  write  in 
such  manner.  But  we  want  also  to  keep  foremost 
the  stories  —  parables  if  you  will  —  which  stand 
as  models  to  the  unfolding  of  the  gospel  in  the 
commitments  and  life-styles  and  actions  of  per- 
sons today. 


k3ome  months  ago  we  wrote  that  the  Incarna- 
tion takes  on  fresh  meaning  as  the  body  of  Christ 
becomes  involved  in  the  events  of  the  day.  As 
we  offer  our  love  for  the  sake  of  others.  As  we 
let  our  senses,  our  imagination,  our  intellect,  our 
physical  and  material  gifts  be  infused  by  the 
Word.    As  we  seek  to  fill  the  emptiness  of  soul. 

What  better  way  this  advent  season  to  cele- 
brate the  Incarnation  than  to  express  in  word  and 
deed,  simply  and  daily,  the  message  of  Christ  with 
us.  That  is.  to  seek  out  those  concrete  instances 
in  human  history  about  us  in  which  the  Gospel 
can  be  made  incarnate,  visible,  real, 

"If  you  can't  turn  your  faith  into  the  vernacu- 
lar, then  either  you  don't  understand  it  or  you 
don't  believe  it."  —  h.e.r. 


36     MESSENGER    December  1972 


SANTA 

meets 


CHILDREN 

The  Aminal 

Young  Patrick  finds  an  aminal  friend. 
As  the  news  travels,  the  aminal 
^ows  fiercer,  uglier,  and  hungrrier — 
and  the  art  gets  funnier! 
Ages  4-7.  Written  and  illustrated 
by  Loma  Balian.  $3.95 

Rupert  Piper  and  Megan, 
the  Valuable  Girl 

Megan  Donahu€  has  the  special  gift 
of  knowing  what  people  are  thinking. 
So,  the  Rupert  Piper  gang  makes  her 
their  mascot — with  hilarious   re- 
sults. Ages  8-12.  Ethelyn  M.  Parkin- 
son. Illus.  by  Gloria  Kamen.  $3.95 

The  Christmas  Carol  Miracle 

Derrick,  Texas,  seems  an  unlikely 
candidate  for  a  miracle,  but  God 
doesn't  seem  to  be  choosey  where 
miracles  are  concerned.  Good  reading 
for  all  ages.  Luise  Putcamp  jr. 
$2.95 

Follow  the  Butterfly  Stream 

From  thin  threads  of  water  on  a 
mountaintop  to  rushing  creeks  and 
valley   streams,   multi-colored   butter- 
flies are  captured  in  photos  from 
the  Smoky  Mountains.  Lorenz  Boyd. 
$3.50 

Young  Readers  Bible 

Enjoy  biblical  exploration  with 
each  book  of  the  Bible  outlined 
in  easy-to-read   type.   Over   600   illus- 
trations, reference  maps,  and  much 
more.   Ages   9-up.   $7.95 

Young  Readers 
Book  of  Bible  Stories 

As  real  as  today's  headlines,  137 
stories  carefully  selected  and 
vividly  portrayed.  Based  on  the  RSV 
Bible.  Helen  Doss.  Illus.  by  Tom 
Armstrong.  $7.95 

ADULTS 

Wild  Rivers 

and  Mountain  Trails 

Untamed  Idaho  wilderness  supplies 
the  backdrop  for  strikingly  simple 
and  effective  inspirational  material. 
Give  it  to  your  hunter,  fisherman, 
or  backpacker.  Illustrated  by 
Roy  Wallace.  Don  Ian  Smith.  $3 


CLAUS 

The  AMINAL 


The  Trees  of  Christmas 

Twenty-three  trees  from  different 
cultures.  Includes  histories  and 
instructions  for  making  the  unique 
decorations.  Exquisite  full-color 
photography.   Boxed.   $7.95 

Search  Every  Corner 

Share  the  poignant,   everyday  mem- 
ories of  a  minister's  wife  and 
discover  Christ  in  everyday  life. 
Especially  relevant  to  parents  of 
teen-agers.  June  Parker  Goldman. 
$2.95 

Great  Trails  of  the  West 

Beginning  at  the  Santa  Fe  Trail, 
travel  over  legendary  western  trails, 
see  ruins  of  boomtowns,  and 
weathered   landmarks.    Richard 
Dunlop  leads  the  way.  $7.95 

The  Interpreter's 
Dictionary  of  the  Bible 

Defining  every  person  named  in  the 
Bible  or  Apocrypha;   every  town, 
regrion,  plant,  animal,  and  mineral; 
plus  biblical  doctrine  and  theo- 
logical concepts.  Four  volume  set, 
$45 


The  Interpreter's  One-Volume 
Commentary  on  the  Bible 
Including  the  Apocrypha, 
with  General  Articles 

Completely  new  and   up-to-date. 
New  interpretations  for  a  broad 
readership  with  Protestant,  Roman 
Catholic,  and  Jewish  contributors. 
Ed.  Charles  M.  Laymon.  Reg.  ed., 
$17.50;   thumb-indexed,   $19.50 

Textile  Art  in  the  Church 

Winner  of  a  Graphics  Arts  Award 
from  the  Printing  Industries  of 
America.   A   handsome   presentation 
of  vestments,  altar  hangings,  and 
other  magnificent  works  in  full  color. 
Marion  P.  Ireland.  $27.50 

Selections  from 
E.  Stanley  Jones 

The  best  from  one  of  the  most 
distinguished  missionaries  of  our 
time.  Compiled  by  Eunice  Jones 
Mathews  and  James  K.  Mathews. 
$4.95 


Qt"  ipur  locol  bookjtcxe 

Qbingdon 


■-!*» 


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Flat  Creek 

an  outpost  of  faith 

December.  The  Season  of  Advent.  The  month 
of  Achievement. 

Flat  Cree}{.  A  ministry  of  Christ  through 
the  Church  of  the  Brethren.   An  example  of 
what  we  do  together.   In  places  like  German- 
town,  Lybrook,  Quito,  Djakarta,  Bulsar,  Casta- 
ner,  Shafla.  All  of  them  ministries  that  relate 
the  Gospel  to  persons. 

Outposts  of  faith.  We  can  keep  them  strong. 
The  motivation  is  our  commitment  to  Christ. 
The  vehicle  is  the  Brotherhood  Fund.  The 
time  is  now.   The  call  is  to  give! 

Your  Christmas/Achievement  contribution 
will  make  a  difference.  Won't  you  send 
it  today.? 


c 


MY  GIFT  FOR 
CHRISTMAS/ ACHIEVEMENT 

Church  of  the  Brethren  General  Board,  1451  Dundee 
Ave.,  Elgin,  111.  60120 

Name    , 

St./RFD    

City    

State  Zip  

Congregation District 


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\i\i=j/,7        N.  MANCHESTER, 
I     Sj^y         INDIANA  46962