Mennonite Brethren believe that God is the source and goal of all things, the unifying centre of our lives. All of our confession of faith, and indeed our whole journey of faith, consists of “applying” God’s claims to our lives. We find several specific items of pastoral application that arise from our understanding of God’s person and activity.

The Existence of God

Seekers coming to the church and believers within the church both ask at times, “Does God exist? How can I know God is real?” How one responds depends on the questioner. For some who are new to the idea of a personal Creator, pointing to the magnificent design of creation (the finely-tuned balance of physical matter, the complexity of life, the miracle of human birth and the human body) is a good place to start. Others need to be shown the historical reliability of the Bible. For these, one could explain the wealth of biblical manuscripts, the care taken in copying these manuscripts, and the historical accuracy of what they record. (Books by Bruce and McDowell, listed in the bibliography, are helpful.)

For some seekers, the presence of miracles could be an obstacle. A good starting point for conversation here is the resurrection of Jesus. If the plausibility and reality of the resurrection are accepted, the rest can fall into place (1 Corinthians 15:17-20; Morrison’s Who Moved the Stone?). The problem of miracles, however, takes us to a larger issue, usually framed as “faith” versus “reason.” To address this issue, we’ll want to reflect on the importance of one’s worldview. Our understanding is that “faith” is not opposed to “reason,” but is really one form of reason. It is reasoning based on the assumption that God exists (Hebrews 11:6). Or, we might say that faith is “living in a way that would not make sense if God did not exist.” Faith in God is a reasonable worldview, but with a different starting point than either rationalism (which shuts out the supernatural) or pantheism (which muddles the natural and supernatural). Faith in God is nurtured through the life of the church. Spiritual disciplines such as prayer, learning from Scripture, and fellowship with other believers align us with God and reinforce a God-centred worldview. (Books by C.S. Lewis, Zacharias, and Newbigin could be helpful in answering questions of miracles, faith, and reason.)

In all these conversations, we should remember that we are ultimately dealing not with issues of information, but issues of choice. We can’t prove that God exists in order to force seekers to concede and convert. But by the power of the Holy Spirit, we can persuade. We can show that belief in God is reasonable. Above all, we must show that it is fruitful: faith in God results in changed lives. In the end, it is God alone who draws individuals to faith in Him ( John 6:44).

Responding to God

Once we understand that God exists and choose to view the world from this perspective, we realize that we have to respond to God. We respond to God through Jesus ( John 14:6). Our response begins when we turn from our sin and self-centred lives to the free gift of eternal, Christ-centred life (see Article 5: Salvation); and it develops as we follow Jesus through life (see Article 10: Discipleship).

Responding to God involves worship. This is a key biblical term and a current issue in the life of the church. We are living in a time when many churches are experiencing a renewal in their corporate worship. God’s blessing is present, and yet sometimes there is also confusion and division. As Mennonite Brethren, we want to be clear about how we interpret and practice the Bible’s teaching on worship.

We begin by considering three valid levels of meaning to the biblical concept of worship. First, it means the physical act of prostrating oneself or bowing down in front of someone (Genesis 24:26; Job 1:20; Philippians 2:10). This posture has symbolic value and leads to the second level of meaning, namely ritual worship, involving personal and corporate acts and rituals which bring us in touch with God. This is the common, popular understanding of worship. The third level of meaning is that of “ethical worship”; worship as a lifestyle of sacrificial service. The interplay between ritual and ethical worship is a critical pastoral issue for Mennonite Brethren churches today, and we’ll come back to that concern.

We want to plan our worship services with care so that they reflect God’s intention for the church. The earliest believers “devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42). We notice that the first three of these activities are basically “horizontal”(person-to-person), while the fourth is directed Godward. The Bible teaches that we gather to encourage and build up one another (Colossians 3:16; Hebrews 10:24-25). In other words, the New Testament emphasis for church gatherings is for people to connect with each other, to speak to one another, and in this way encounter the God of salvation. The horizontal, person-to-person dimension should be evident in our gatherings to avoid an individualistic, disconnected, “Jesus and me” religion. We can enhance this by means of public sharing, by having times of “open worship” (song suggestions and prayers coming from the congregation, unplanned but prompted by the Spirit), by allowing for times of discussion and response after the sermon, or by concluding the service with opportunities for prayer or counselling in smaller groups. We yearn for the kind of positive impact that Paul held up: the seeker and unbeliever say, “God is really among you!” (1 Corinthians 14:25).

We also spend time in prayer and song. We sing and pray not because God somehow needs to be told repeatedly how great He is ( Jesus said the Father seeks worshippers more than worship—John 4:23), but because prayer and praise shape us as obedient children of God. We believe that worship services ought to be centred on the Word, that is, on Jesus Christ and the biblical story of salvation. Worship services ought to include the public reading (1 Timothy 4:13) and explanation (Nehemiah 8:8) of Scripture. But the proclamation of the Word isn’t limited to the sermon. It can include public prayers, songs, and testimonies. It’s helpful to think of the whole worship service, and not just the sermon, as “the message.”

Worship and Music

Congregational worship is almost unthinkable apart from music. Sadly, cultural and generational differences have resulted in some tensions in this area. We find at least three different groups in our churches: the “traditionalists,” the “reformers” (who want some continuity with the past), and the “revolutionaries” (who want to form their own tradition). In a uniform church, where one view predominates, there is little cause for tension. But in a church with more than one group represented (as the New Testament church exemplified with its broad cultural and generational mix), the tension can be severe. Leaders must take great care in how they lead the congregation in worship to ensure that the whole congregation, not just one part, is given a voice. The “blended worship” approach can be helpful for congregations dealing with this. In divisive situations, it is imperative that worship leaders place the spiritual needs of the congregation above their own musical or devotional preferences. An effective leader will respect the various “dialects” spoken in the congregation, and will help the differing groups in the church to find their own voice before God.

Several specific issues have arisen out of the “worship renewal” movement in recent years. The first is that “worship” implies a certain style of music. We find no biblical basis for this. Paul encourages diversity in music (Ephesians 5:19). Heaven will welcome a multitude of cultural expressions (Revelation 5:9). The healthy worshipping church will prepare for this in the present! A second issue is the feeling of some that only songs addressing God as You/Thou (that is, second person) should be considered as worship. We want to encourage the desire for intimacy this approach brings. But we shouldn’t try to be more biblical than the Bible. The Psalms move seamlessly back and forth between second and third person in their “God-talk” (Psalm 23, for example). We understand that talking to God and talking about God are equally valid and necessary for corporate worship. The one is prayer; the other is testimony. If we view believers as the Temple of God (1 Corinthians 3:16), then our conversations with each other are also communication with God. In the planning of worship services, whether traditional or contemporary, a useful tool is the Christian calendar. Worship leaders ought to be familiar with the seasons of the Christian year (Advent, Christmas, Lent, Easter, and so on). How the themes are used depends on the creative preferences of the congregation. The Christian calendar helps the church to walk the journey of Jesus each year. A further aid, used by some churches, is the Common Lectionary, a cycle of weekly Scripture readings from the Old Testament, Psalms, Gospels, and Epistles that ensures that the church hears from the whole Bible every three years.

In the New Testament sense, the worship service is not an end in itself. It exists for the purpose of enhancing lifestyle worship. We gather in order to be strengthened for ministry. Our day-by-day worship of God is shown in a life of sacrificial service (Romans 12:1-2), in which we endeavour “to look after widows and orphans” ( James 1:27) and “to do good and to share with others” (Hebrews 13:16). The worship that God invites and enjoys is a lifestyle of placing other’s needs before our own, living generously with what God has entrusted us, and reflecting the life of Jesus in all our relationships and commitments.

Prayer and “God-talk”

The biblical teaching on the Trinity has its most immediate application in the life of prayer. The act of prayer places us within the heart of the mystery of the Trinity. We pray to God the Father (Matthew 6:9). We pray in the name (that is, with the authority) of Jesus the Son ( John 14:13-14). And we are empowered by the Holy Spirit (Romans 8:15, 26). We don’t think that it is wrong to offer prayers addressed to Jesus or the Holy Spirit, of course, since it is the One God to whom we pray. But New Testament prayers are consistently directed to the Father. The practice of saying “in Jesus’ name, Amen” to conclude our prayers is likewise not wrong, even though it does not necessarily reflect Jesus’ intent. Rather than reciting a set formula, Jesus wants us to remember and act on the authority he has given through the Spirit every time we pray.

Many models for prayer have been developed over the years. Some follow the ACTS model, which encourages well-rounded prayers of Adoration, Confession, Thanksgiving, and Supplication (requests). We suggest that to be biblically-shaped people, the Psalms should be an important guide. Privately and publicly, the Psalms work wonderfully to guide our prayers and give expression to our deepest needs and highest praises. Jesus also left us with a model prayer, which we know as The Lord’s Prayer. This is a unifying prayer, used by countless past and present believers, which still works well in personal and corporate prayer. Along with reciting the words of The Lord’s Prayer, we can use its outline to shape our prayer life according to the Master’s plan. (See bibliography for Dodd’s great guide for this.) Jesus teaches us to begin by focusing on God’s holiness, God’s authority, God’s purposefulness. After we place ourselves humbly before our Father in heaven, we then confidently bring to Him our present needs: physical (daily bread), social (restored relationships), and spiritual (safety from temptation and the evil one). We conclude by turning our gaze from our present needs, to once again face God’s awesome glory and power.

A final issue of “God-talk” has to do with gender and God. We realize that this is a potentially explosive and political issue. As Mennonite Brethren, we acknowledge that God is revealed in the Bible through predominantly (though not exclusively) masculine language. We use masculine pronouns regularly to refer to God. But, being fallen people, we often forget that the masculinity of language is only grammar, a habit of limited human speech. We confuse masculinity (having to do with grammar and words) with maleness (having to do with sexuality and identity). We affirm that God is not male, but includes and transcends both male and female. We do not want to burden our God-talk with the power imbalance that afflicted malefemale relationships after the fall (Genesis 3:16). This imbalance has been healed through Jesus (Galatians 3:28). Thus we should take care to avoid giving the impression that God speaks only through male voices. We can do much to enrich our congregations by encouraging women to express their voices in public readings, prayers, preaching, worship leading, and so on. It is men and women together who reflect the image of God.

Idolatry

The Lord forbids all idolatry, as expressed from the First Commandment (Exodus 20:3) to the closing line of one of the last letters of the New Testament (1 John 5:21). Idolatry in the form of offering worship to an image or statue is not a huge threat for most North Americans, though we realize it can be an issue in other cultural contexts and in popular New Age practices. But in a larger sense, idolatry is a grave temptation for us. We always live with the temptation to make anything but God a priority in our lives. Our jobs, our recreation, our wealth, our desire for material things, our families, our political party, our nation—all these and more can become rival gods. Whatever competes with God for our allegiance and trust is as much a rival god for us as Baal was for the Hebrews in the Old Testament. The church’s ongoing task is to call believers away from idolatry of every kind, and into the freedom of serving God alone.

The Work of the Holy Spirit

The Holy Spirit brings unity to the Christian church (1 Corinthians 12:13). Unfortunately, the work of the Spirit has sometimes become the subject of division and distrust. The New Testament records several occasions in which the Spirit performed a mighty work, but afterward the devil moved in quickly to tempt, deceive, and try to destroy the work of God (Matthew 3:13-4:11; Acts 2; 5:1-11; 8:14-24).

The Bible tells us to earnestly desire the spiritual gifts (1 Corinthians 14:1), but only as they are used for the common good (1 Corinthians 12:7) and tested by wise discernment (1 Thessalonians 5:19-21). Current questions about the baptism of the Holy Spirit, being filled with the Spirit, and the function of charismatic gifts have created confusion for some believers. Following is a brief overview of Mennonite Brethren interpretation in these matters.

The language of the New Testament in regard to the Spirit involves both “baptism” and “filling.” Baptism by the Spirit is the experience of every believer at conversion and is symbolized by water baptism. It is a one-time experience. Romans 8:9-11 teaches that if one does not have the Spirit of Christ one does not belong to Christ. According to Mennonite Brethren interpretation, the Scriptures do not instruct that a dramatic, emotional, post-conversion experience is needed to live a full Christian life. In Acts 2, Peter declares conversion, water baptism, and Spirit baptism as concurring events (v. 38). Scripture does teach, however, that Christians need to grow in surrender to the Holy Spirit (Galatians 5:16-26). We are commanded to be continuously filled with the Spirit (Ephesians 5:18). It is not a one-time event, but an ongoing surrender to the will of the Lord. Filling is obedience to the Spirit of God. Filling produces the fruit of the Spirit (Galatians 5:22-23). Spiritual gifts are listed in Romans 12, 1 Corinthians 12-14, Ephesians 4, and 1 Peter 4. None of the lists is complete and it appears that the New Testament is not exhaustive in listing the gifts. The gifts themselves include gifts that involve human talents that can be developed through study and practice, and supernatural phenomena often called sign gifts that defy categorization and explanation. The teaching makes clear that differences in giftedness should never become a source of division or result in feelings of superiority or inferiority.

Many believers have discovered great freedom in the sign gifts. Paul in Corinthians, for instance, commends speaking in tongues, both as a private prayer language and as an element in worship when accompanied by interpretations. Healing is encouraged via prayer by the elders ( James 5:14-15) but also may be experienced as a special gift. Other phenomena such as spiritual laughter and being slain in the Spirit do not have scriptural basis or authority.

Paul encourages believers to grow in the gift of prophecy (1 Corinthians 14:1-5). Although prophecy may have an element of prediction, predictive prophecy should be carefully tested. False prophets are detected not only by predicting things that do not come to pass but also by failure to submit to the body and by making contradictory statements. Prophecy may address concerns of the church, but differs from teaching in that it tends to be a special word for a congregation or individual for a strategic moment. The congregation should test all prophecies. Prophets should submit to the congregational leadership (1 John 4:1-6; 1 Corinthians 12:29-32). Gifts are given by the Spirit to the body and for the body. Individualistic use of the gifts is not in keeping with the Spirit’s intent. Gifts are given to equip and build up the body of Christ (Ephesians 4:7-16).

We confess that God has revealed the truth about Himself to all people. God began by revealing Himself through creation. Just as we learn about an artist from her work, we learn about God through creation. If creation were all we had, we would not know about God’s mighty acts of salvation: the incarnation, the cross, the resurrection, the ascension, Pentecost, the Parousia (Christ’s second coming). If creation is a good but incomplete picture, the Scriptures guide us to a more complete knowledge of God and open to us a relationship with Jesus as the fullness of God’s revelation. Mennonite Brethren have long been known as people of the book. As a church, our focus has not been on creedal statements but on the study of Scripture. We try to be people of the Word because we believe that in the Scriptures God has revealed His heart to us. The oft-repeated phrase, “What does the Bible say?” is understood to be the dynamic equivalent of the question, “What is God telling us about how to live?” Historically, Mennonite Brethren at their best have lived with the passion of the early Anabaptist reformers, the passion that right understanding must be followed by obedience. Although Mennonite Brethren have not been unaware of more personal, subjective communication from God, these insights of illumination are characteristically checked with Scripture and with the community of believers. The written Word of God is accepted as inspired and as the authoritative guide for faith and practice.

Public Scripture Reading

Getting to know God’s heart through Scripture will help us become grounded in God and in faith. At the heart of God’s revelation is an invitation to a special relationship with God. The Holy Spirit uses the Scriptures to build us up in faith and to expose things in our lives that need change.

The Lord Jesus made the reading and interpretation of Scripture the starting point of his ministry. As a boy in the temple, Jesus was disputing with the teachers of the law about its interpretation (Luke 2:46-49). As he opened his public ministry in the synagogue, Jesus interpreted his mission by reading Isaiah 61 (Luke 4:18-19). On that occasion, Jesus was concerned not only with the reading of the text but with its dynamic fulfillment in his ministry. In his disputes with the Pharisees and priests, Jesus showed great facility with the Hebrew Scriptures. His ministry was capped by a day-long walk with two disciples in which Jesus used Moses and the prophets to interpret his life. Jesus modelled the centrality of Scripture in community life and worship.

The New Testament church made the reading and interpretation of Scripture a central component of its worship gathering. In the book of Acts, the sermons of Peter, Stephen, and Paul are marked by Scriptural citations and interpretation. The believers at Berea received special commendation for their eager examination of the Hebrew Scriptures (Acts 17:11). In Romans 10:17, Paul reminds us that faith comes from hearing the message, and the message is heard through the word of Christ. The emphasis is placed on hearing the message, a good reminder of the significance of audible expression. In 1 Corinthians 14:26, Paul instructed the Corinthians to be orderly in their worship, using among other liturgical elements “a word of instruction.” Based on what we know from contemporary Jewish worship, it seems most likely that the early church depended on individuals to use Scripture readings in their informal liturgy. To the Ephesians, Paul wrote that they should sing psalms (Ephesians 5:19), another creative use of the Bible in worship.

Traditionally, Mennonite Brethren have used the liturgical element of Scripture reading to encourage the broad use of gifts by church members. Often church leaders whose capacity for proclamation is limited have been asked to read the Scriptures and pray. Young persons with potential in biblical proclamation have been invited to make brief comments about the passage they are about to read. With proper instruction, Scripture readers can develop gifts in proclaiming the gospel.

Worship planners are encouraged to make Scripture reading a key part of worship gatherings. Lectionary readings are one method being used to introduce the voice of God into congregational worship. The common lectionary, available in the Book of Common Worship, offers a planned threeyear reading schedule. Each week, readings from the Old Testament, the Psalms, the Epistles, and the Gospels are suggested. Worship leaders may wish to develop their own systematic plan for reading the Scriptures in public worship. Public reading of the Bible is not to be neglected.

Personal Scripture Reading

Personal Bible reading and study are also modelled by biblical figures. Philip the evangelist encountered the Ethiopian court official reading Isaiah and interpreted the text for him (Acts 8:26-40). Paul continued to be a student of the Scriptures, asking from prison for scrolls and parchments (2 Timothy 4:13). Scripture study, meditation, and memory characterized early believers. Churches should foster the disciplines of Bible reading, study, and memorization. Club programs and Sunday school activities help motivate Bible study. Life-changing Scripture study involves prayerful preparation, careful observation, thoughtful meditation, personal application, and faithful obedience (Rumford 227-232). Daily reading in various parts of the canon, including the Gospels, the Epistles, the Psalms, and so on, should characterize Christians.

Translations and Versions

A proliferation of biblical translations and versions has come to characterize the North American Christian milieu. Confusing arguments about the superiority and “unique authority” of various versions can befuddle many Bible readers. Pastors and congregations help bring unity to their community by choosing to follow a single or primary version for public worship. Students of the Scriptures broaden their understanding by using a variety of versions. How should one reply to those who insist that the King James Version has greater merit than others? Experience shows that logical argumentation alone may not be enough to counter the strong attachment some have to the King James. Nevertheless, it is important to note that the newer translations benefit from superior textual witnesses, more contemporary language, and greater accessibility for those who are new to Bible study.

The New International Version maintains great popularity among Mennonite Brethren because of its readability. Those who prefer to use inclusive language to refer to humans favour the New Revised Standard Version. The New American Standard Version gives the closest word-forword translation from the original languages.

Words of Knowledge and Prophecy

Dissatisfaction with the Enlightenment perspective seems to have rekindled interest in the paraphenomenal dimension. People want to know God’s will. They want to be able to anticipate the future. Uncertainty about personal life becomes increasingly unacceptable when science claims to control the public domain, and yet huge paradigm shifts destabilize society. Reliance on supernatural or magical insight increasingly tempts Christians as well. Several words of caution are in order. First, all claims of prophetic illumination must be consistent with the biblical revelation. No prophetic word can be granted greater authority than the Bible itself (Deuteronomy 13; 18:9-22). Second, the Old Testament prophets in their struggle with false prophets warned against accepting oracles of salvation when God had announced judgment. Similarly, words that promise prosperity and health should be tested with special scrutiny. Third, every word that claims special insight must be tested within the community, especially by local church leaders. Fourth, be aware of the increasing penchant for the magical. Exercise caution in following those who promise insights that avoid community discernment in struggling to know God’s direction.

Community Hermeneutics

The commentary on this article of faith outlines the need for hermeneutical sophistication in understanding the various genres of biblical literature. One will pursue the study of poetry with different exegetical tools than are used with historical literature, for example.

The commentary also insists that interpretation of Scripture is the work of the Holy Spirit within the community of believers. God promises that the Holy Spirit will lead us into all truth. God’s followers, guided by the Holy Spirit, enter into active dialogue with others in the Christian community and discover that God reveals the truth, giving people confidence to live in challenging, changing times.

There are several practical implications of this truth. First, teachers who have learned both to discern the will of God and to use exegetical tools that include facility with the original languages are to give leadership in biblical interpretation. Although they have no greater authority because of their academic preparation, the church does well to show them respect as they proclaim the Word of God. Second, when issues become too complex or divisive for a single congregation, we do well to consult with other congregations in our conference. The Acts 15 model is appropriate for us today. Third, mutual discernment may test our unity. In an increasingly diverse world, consensus will not always come quickly. Mutual trust will need to be nurtured especially in times of dissension. Fourth, discussion should be characterized by charity. Fifth, healthy conflict can actually build church health (1 Corinthians 11:19).

Knowing God

The Creator invites the created into relationship. As we meet God in the Scriptures we find ourselves—like the women and men whose stories are captured in the Scriptures—invited into an intimate relationship with God. As we get to know the heart of God through Scripture and as we serve God’s purposes, we grow in a dynamic relationship with God. Getting to know God changes us. As we get to know God as revealed in the Bible, we develop convictions about the kind of people we ought to be. As we come to understand the Scriptures, we come to care deeply about a daily, moment-bymoment obedience to God. We learn to know God as revealed in creation, the Scriptures, Jesus, the Holy Spirit, and the Christian community.

A basic need in life is to know where we are from, why we are here, and where we are going. These essential issues are addressed in Article 3 of the confession. Questions regarding the origin of life, our relationship to the environment, and God’s unfolding plan for His creation are all part of this discussion. Article 3 gives us a biblical framework for understanding our part in the universe.

Scripture and Science

To state that God is the Creator of the universe tells us where we come from. While many study the planets, stars, and furthest reaches of space to try to discover the origins of the physical universe and life, Scripture tells us, “In the beginning God created the heavens and the earth” (Genesis 1:1). Our universe did not evolve by chance. We are not part of a random and chaotic accident. Rather, we are part of God’s design. God is the one to whom we owe our existence.

Robert Jastrow, an internationally known astronomer and authority on life in the cosmos, makes the following comment: It is not a matter of another year, another decade of work, another measurement, or another theory; at this moment it seems as though science will never be able to raise the curtain on the mystery of creation. For scientists who have lived by their faith in the power of reason, the story ends like a bad dream. They have scaled the mountains of ignorance; they are about to conquer the highest peak; as they pull themselves over the final rock, they are greeted by a band of theologians who have been sitting there for centuries (115-116).

This raises the question of how theology relates to science. The church has been wrestling with this issue since the time of Galileo. Today we are aware of the debate between creation and evolution. One view, known as “biblical creationism,” seeks to counter scientific theories of evolution. It mines the Genesis account for scientific data, more than recognizing its theological intent. Scripture does teach that God created the heavens and the earth and that human beings are unique among God’s creation. Exactly how God accomplished this is not altogether clear. Some in our churches understand Scripture to teach that God created the universe in six 24-hour days no more than 10,000 years ago. Others leave room for God to have used longer periods of time, including an evolving process of creation that incorporates some of the findings of modern science. We should allow for differences in our views of creation and exercise mutual respect for one another. To pit an interpretation of Genesis against the findings of science or to label people as either biblical creationists or evolutionary atheists does not serve us well. A more helpful approach is to allow biblical teaching and scientific inquiry to inform each other. John C. Polkinghorne is a Cambridge physicist who is both a renowned scientist and an Anglican clergyman. In his book Belief in God in an Age of Science, Polkinghorne articulates a faith which is strengthened rather than threatened by scientific inquiry. He is able to affirm God as Creator and embrace a scientific view of the universe which is fluid, flexible, and open to divine providence. Polkinghorne leaves the process God used in creating the universe open to scientific investigation. In his mind, creation remains a mystery worth exploring. We must be careful in our preaching and teaching about creation to affirm only what the Bible says. Scripture and science need not be antagonistic.

God and Creation

The trend in our postmodern culture is to move from a mechanistic to a more “spiritual” view of the universe. Movies such as Star Wars and The Lion King obscure the distinction between God and nature. God is reduced to an “impersonal life force” or nature is deified as a “circle of life.” This relates to the issue of worship. God is replaced by nature as the ultimate reality. The result is that creation is worshipped instead of the Creator—an act Paul attributes to human disobedience (Romans 1:25).

Excessive concern for the environment can also lead to nature worship. In addressing past neglect of the environment, the temptation in our culture is to “spiritualize” nature, granting it divine status. Such feelings can take on an aura of worship. Divine reality is said to be found in nature itself. Any distinction between God and creation is lost.

Such a position is problematic for at least two reasons. First, its attempt to rescue nature without reference to God rings hollow. No one cares more for creation than God its Creator. Any concern for the environment must remain grounded in God’s love and care for His universe. To worship creation at the expense of the Creator undermines the very foundation of environmental concern. Second, creation itself recognizes its dependent relationship to God and gives Him glory as Creator and Sustainer of the universe (Psalm 19:1-6; 24:1-2; 104). As God’s creatures, we are to follow creation’s lead in worshipping God instead of nature.

There are also implications for congregational worship. We should encourage outdoor worship settings in God’s creation. Church camps, summer worship services in the park, and outdoor baptisms can all enhance our praise to God. However, when some propose that experiencing God in the beauty of nature is an acceptable alternative to gathering regularly with God’s people for worship, we should raise the question of where our worship is focused. While we appreciate God’s creation and marvel at God’s handiwork, our worship is to be directed not to creation but to God the Creator.

Humanity and Creation

How do we as human beings relate to creation? There are two extremes to avoid. One is to consider human beings as merely one life form among others with no more significance than the grass, the trees, or the animals. Compare, for instance, the degree of public interest in saving threatened animal species to the plight of starving children. There is a bumper sticker that says, “Save a whale; Harpoon a human.” For many, animal rights have become more important than human rights.

Scripture teaches that human beings are unique among God’s creation. Only people are created in God’s image (Genesis 1:26-27). This sets us apart from all of creation. Psalm 8 speaks about our significance in relation to the vast expanse of the universe and the animals, birds, and fish which inhabit our planet. We are made just a little less than God (Psalm 8:5). God has crowned us with glory and honour beyond that of other life. Although all life is valued, no life is more valuable than human life. People who are more committed to the health of their pets than the well-being of their fellow human beings distort the value of human life. What we believe about human life has implications for ethical issues such as abortion, euthanasia, and genetic research. (See article 14, “Sanctity of Life.”) There is a second extreme to avoid. It advocates that our superior position over the rest of creation gives us the right to use or abuse it at will. Exercising dominion over the earth becomes a licence to dominate, deface, and destroy. A commercial for an oil company stated, “Nature is tough, but we are tougher.” This attitude treats the earth as a commodity which can be bought and sold, exploited and abused, consumed and discarded.

Concern for the environment in recent decades has corrected much of this attitude, but many churches tend to lag behind in this area. A survey taken to determine attitudes toward the animal world, for instance, revealed that the more frequently a person attended religious services, the greater the person’s tendency was to hold domineering or oppressive attitudes toward nature (Granberg-Michaelson, 2-3). What could account for this? One reason may be a reluctance to be identified with extreme environmentalist agendas. Another reason may be an inadequate view of the future. If God is going to create a new heaven and a new earth (2 Peter 3:11-13; Revelation 21:1-5), why preserve the present environment? A gospel song puts it this way, “This world is not my home, I’m just a passin’ through.” Such a cavalier attitude toward creation fails to recognize two things. One is God’s ultimate intention in reconciling all things in Christ, which includes God’s creation and God’s creatures (Ephesians 1:9-10; Colossians 1:19-20). A second is God’s continual mandate to care for His creation in light of His restorative goal for the universe (Genesis 1:28; 2:15; Psalm 8:6). Scripture teaches that environmental responsibility is a Christian mandate. Of all people, Christians should be the most responsible when it comes to the environment. Why? Partly because of our call to care for others by addressing, for example, the threat of pollution, the need for sustainable development, the concern for global survival, and so on. But the ultimate reason for environmental responsibility is that Christians understand what it means to have a personal relationship with the Creator—the one who made us, who made the world, and who cares for all His creatures and His creation. If we love and respect our Creator, we will care for His creation. This includes a conscious effort to reduce consumption, respect natural resources, and recycle materials in our homes, workplaces, and churches.

Humanity and Creativity

God created us in His image. He placed within us a desire to build, to plant, to imagine, and to create. Our expressions of morality, sexuality, and creativity all reflect God’s image. Although marred by the fall, human life is still full of God-given possibility and potential.

The church has an opportunity and an obligation to encourage a full expression of God’s creative gifts among its people. Our congregations are noted for excellent preachers, teachers, and musicians. What about artists, poets, carpenters, and chefs? There are many more creative gifts we can celebrate in the church. Arts and craft festivals, drama and dance presentations, fashion shows, food fairs, and flower displays are all ways to reflect God’s creativity.

God also created us as male and female to display His likeness. This includes the active participation of both men’s and women’s gifts in various areas of service. God grants gifts irrespective of gender. God’s image is distorted when men and women are discouraged from developing and using their creative gifts.

God has given us the freedom to express our human creativity in ways which bring Him glory. We reflect God’s image when we work together in creative harmony as responsible creatures in God’s world.

In the church, we believe that sin is a concept that must be understood with reference to God and God’s plan for creation. It is not simply a moral term to describe what a society considers to be wrong. For example, when a shopkeeper defrauds a customer, this is not merely breaking the law but also an instance of faithlessness to the customer and to God. Sin is any act, thought, desire, emotion, word, or deed, or the absence of these, that displeases God.

Sin and its Consequences

God is not arbitrarily offended. God has initiated a covenant with humanity, an agreement which establishes a relationship between God and people. Living rightly within this covenant relationship leads to shalom, a concept from the Old Testament prophets webbing together God, humans, and all creation in justice, fulfillment, and peace. Throughout the Scriptures, God outlines the expectations of the covenant relationship which promote His plan of shalom for creation.

In the church, we regularly remind ourselves of who God is through our worship. Spiritual leaders must also take seriously the task of teaching and reminding the church of what pleases and displeases God. North American society is moving away from concrete definitions of right and wrong and toward a definition of morality in terms of relativism and tolerance. For many in society, moral tolerance is now the only good, and moral intolerance the only evil. In this context, it is increasingly important for the church to be intentional about teaching the biblical view of sin.

Sometimes pastors are hesitant to provide clear teaching about sin because of abuses of this teaching in the past. In the history of the Mennonite Brethren, some churches have defined sins with a list that goes beyond the Scriptural definition, banning activities such as dancing, playing cards, buying insurance, or choosing a spouse from another denomination. Jesus cautions about legalistic definitions of sin by pointing out that it is not outward activity that defiles a person but what comes from the heart. Keeping this advice in mind, the church must still provide concrete teaching about what constitutes sin.

Throughout the history of God’s people, the defining of sin has played an important role in forming the character of the followers of God. In the Old Testament, the list of Ten Commandments plays a central role by describing in condensed form the conduct that accompanies a covenant relationship with God. In the New Testament, the church (Acts 15:28-29) and Paul (Ephesians 4:25-5:20; 1 Thessalonians 4:3-6) instruct new Christians coming from a pagan background with other lists of sins. Around the 13th century the church taught that seven deadly sins were fatal to spiritual progress: pride, covetousness, lust, anger, gluttony, envy, and sloth.

Personal Dimension of Sin

While being firm in teaching about sin, pastors also need to pay careful attention in their counselling to discerning the situations of individuals. For many spiritual leaders and others in power, for example, pride is a common and dangerous manifestation of sin. Liberation theologians remind us, however, that pride is often a sin of oppressor groups. These oppressor groups can assume that pride is a root cause of sin for everyone, and often warn the oppressed against the pitfalls of pride as well. In reality, the opposite may be true. The root cause of sin for many oppressed people may not be pride but attitudes of passivity and self-depreciation. To overcome sin, the oppressed need to develop a healthy sense of pride, not be taught to confess it as sin.

While some come to the church with a shallow view of sin, others come carrying burdens of guilt. Any church with a high view of discipleship and ethics will have among its members those who are burdened by feelings of guilt that they do not measure up to the standards. In dealing pastorally with these individuals, it is important to realize that not all guilt is bad. Guilt may be a means of grace, the work of the Holy Spirit convicting an individual of sin and leading to genuine repentance.

False guilt comes when a person has truly repented but has not been able to accept forgiveness or to forgive themselves. The injury of wounded psyches and broken relationships is often very deep, with lifelong effects. The journey toward forgiveness is neither automatic nor immediate. The church must walk patiently beside those struggling to forgive and to be forgiven, challenging them with the hope that complete forgiveness is God’s way and a true possibility. Increasingly pastors are referring individuals seeking God’s forgiveness and freedom to Christian counsellors, who can provide more in-depth, long-term support.

The church should model and encourage the discipline of daily personal repentance and acceptance of forgiveness. In the worship service, many congregations incorporate into the pastoral prayer a time for silent, personal confession followed by thanksgiving and acceptance of forgiveness from God.

Social Dimension of Sin

In the church, we believe that one member’s sin affects the spiritual health of the entire congregation. To be part of the body of Christ means we run counter to the individuality of our culture and take responsibility to lovingly bring to one another’s attention the sins we discern. Pastoral counselling, Bible studies, and care groups can provide ongoing support for persons struggling to live a life of Christian freedom.

Because sin is a breach of a covenant relationship, the consequences of sin spread beyond the individual who is committing the sin. When a relationship has been violated, personal repentance is not always sufficient to restore the relationship. Churches also need to facilitate reconciliation between people.

The practice of the Lord’s Supper emphasizes the need for forgiveness to be a regular part of all Christian relationships. The invitation to communion emphasizes that participation is for people who are in right relationship with God and with each other. It is the responsibility of the church to teach that if church members have sinned against another and have not asked for forgiveness and reconciliation, they should abstain from Communion until they have confessed their sins to individuals wronged and have asked for forgiveness.

Jesus’ teaching on church discipline in Matthew 18 places the responsibility for making relationships right not only on the offender, but also on the one who is hurt. The gospel instructs us to show love to all involved. We show love to the victim by actively supporting the one who may feel powerless to confront an offender who will not listen. We show love to the offender by limiting knowledge of the offence to persons or groups involved with helping bring about true repentance. It is in keeping with these principles of forgiveness that churches often call in trained Christian mediators to help resolve complex conflicts.

In the case where the believer has openly done something wrong, the New Testament illustrates that a public confrontation is in order. In Galatians 2, Paul admonishes Peter publicly because he sinned publicly. When a person refuses to repent of a sin after being openly challenged by the entire congregation, that person is to be put out of the church in order to encourage the person to rethink his or her position. Churches need to take this discernment very seriously. God gives the covenant community of the church a large role to play in the actualization of forgiveness. “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 18:18). When the church gathers in the power of the Holy Spirit to discern the forgiveness of sins, God is there among them and will bring to pass what they discern together.

Life in the World

In the world where people do not live by the covenant relationship that God has established, Christians are frequently confronted by people who sin. Many of the Psalms are cries to God by people who feel that they have been grievously wronged. The Scriptures counsel God’s people to trust God to protect them and not to take revenge themselves.

In response to sin in the world, the church also proclaims the message of liberation from the enslaving powers of sin. In a society which understands genetic disposition, addiction, victimization, and multinational corporate structures as powers which are greater than individual human will, the good news of the gospel comes in the form of liberation. Christians have the responsibility to take liberation from sin beyond the walls of the church. For example, some congregations have made public demonstrations in response to war; others attempt to shape political bills to promote justice; still others do long-term one-on-one work with people who need help overcoming addictions. By the work of Christ through the church, God addresses situations of hopelessness and despair.

The message of Jesus’ liberation of people from the power of sin goes hand in hand with the message of Jesus’ liberation of people from the power of evil spirits that controlled them. Jesus cast demons out of people and gave his disciples the power to do the same. When the demons did not listen to Jesus’ disciples, he instructed them to pray and fast. There is still a place in the church for casting demons out of people—however, much care must be taken.

Today it is easy to take one of two extreme positions on the subject of demons. The first is a complete denial of the existence of personal forces of evil. The danger of this position is that if we regard evil as impersonal, we may underestimate the depth of that dominion which behaviour patterns, ideologies, and institutions exert over lives. People may regard these forces merely as a pressure which may be resisted or rejected. They may discover too late that they are borne along by an intentionality which they are powerless to break (Finger, vol. 2, 163).

The second extreme is a view that demons are everywhere or that all problems are caused by these personal forces of evil, and that exorcism in the name of Christ is the only solution for these sins. The problem with this position is that it can cause much damage when put into practice. Many of our sins are caused when a God-given characteristic becomes unbalanced. For example, a healthy view of oneself made in the image of God can become pride; a healthy appreciation for God’s gift of sex can become lust. Attempts to identify and exorcise demons without true spiritual discernment can damage the healthy, God-given characteristics of one’s personality. Often, rather than the instant solution suggested by exorcism, God’s way of liberation comes through accepting forgiveness and following biblical guidelines for long-term discipleship, thus allowing the Holy Spirit to shape our lives to God’s glory.

In response to the reality of sin, the good news is that Jesus offers hope through forgiveness and liberation. The challenge for the church is to continually accept and actualize this forgiveness and liberation in ways that represent God’s kingdom here on earth.

Salvation lies at the core of the Christian experience. The gospel calls people to salvation—from slavery to sin into the freedom that comes through the death and resurrection of Jesus Christ. Salvation begins with redemption from slavery to sin and involves adoption as believers are born again into the family of God. Salvation from past sin, however, is only the beginning. Salvation continues in the present as the redeemed children of God live the new life that results from that freedom. The redeemed are sanctified—set apart for God’s use in the present. Salvation in the future includes the promise of life in the new heavens and the new earth. The cosmic dimension of salvation reminds us that all creation will enjoy the fruits of God’s saving activity. Our understanding of salvation has implications for both the individual’s response to the gospel and the church’s involvement in the larger saving purposes of God.

Atonement

Atonement is a term which represents God’s accomplishment of salvation through Christ. Christians through the centuries have embraced several models of the atonement. The legal substitution model, probably the most common view among Protestants, focuses on the death of Christ as a substitute for the punishment which all humanity deserved. It emphasizes the truth that we could not accomplish our own salvation.

The moral influence model describes the change which occurs in human attitudes toward God when they recognize in the death of Christ how much God loves them. God takes the initiative in Christ to show us this love which results in breaking the barrier of mistrust between God and humans. The example model puts the focus on the life and teachings of Christ. While this model rightly emphasizes that Jesus teaches and exemplifies what we are called to do in order to please God, historically it has often been associated with a position that denies Christ’s deity. In that sense, it fails to appreciate the depth of human sinfulness and the necessity of relying upon the Spirit for the life of faith.

Finally, the dramatic or Christ-as-Victor model, historically the earliest, depicts a drama in which Jesus defeats Satan, setting human captives free. A variation of this emphasizes the role of human beings enlisted by Christ to be part of the ongoing divine struggle with the evil powers that enslave people. God’s people participate in this ongoing struggle and thus their lives are also subject to death which brings victory over the powers of evil.

The model of atonement one adopts tends to shape one’s understanding of salvation and approach to Christian living. It is important to balance such models with the whole counsel of Scripture. For example, the substitutionary model offers little in connection with Christ’s call to discipleship, perhaps even implying that it is optional. But Jesus tells us only those who obey his Father will enter the kingdom (Matthew 7:21). Although early Anabaptists employed forms of the substitutionary atonement model, they also used other models such as Christ-as-Victor. Whatever the model, they emphasized that Christ’s life and teachings demonstrate how Christians must participate in God’s grace.

Personal and Corporate Faith

Faith is personal but not individualistic; people find their identity in the midst of a web of relationships with other people and among social structures. With gifts of the Spirit, God ministers to His people through other people. An important part of God’s saving work is to form the church into a coordinated body, a family both ministering to itself and reaching out to receive others. In this growth, the local congregation should welcome the gifts that believers from other Christian traditions offer, as well as become more informed of its own heritage.

Through the centuries, Christian groups have taken several distinct approaches to the culture around them in recognition of the call to be “salt” and “light” both by embodying and witnessing to God’s salvation. Those of the Anabaptist tradition have been hesitant to occupy positions of secular authority with the intent to manipulate structures toward the purposes of God. Nevertheless, Christians can have a significant influence within businesses and institutions, influencing them toward that which is in harmony with God’s goals and values. Congregations need to equip their members as agents of God’s transforming shalom without compromising the ways of Christ in doing so.

Salvation and Healing

In seeking to embrace and live out our salvation in Christ, the needs of individuals, families, and groups within the congregation can often be tremendous. In matters of healing and wellness, leaders should seek and welcome counsel from those who can assist them with godly wisdom. God equips some believers for ministries of direct healing and deliverance. God also equips physicians and therapists with skills and insights which can be of help to God’s people. While caution is always appropriate when receiving assistance from those outside the Christian fold, we may recognize and be grateful for whatever ways God’s healing comes to us.

The ministry of exorcism has been recognized in the church since the New Testament period. Its appropriate practice, however, continues to be a matter of exploration and discussion among Mennonite Brethren. While we should not discount the reality of the demonic, caution and an avoidance of extremism should be encouraged. Awareness of demonic forces within institutions and systems is another matter for urgent investigation regarding the church’s role in ministering salvation and healing in the larger society.

Conversion and Discipleship

The nature of salvation was one of the key issues leading to the founding of the Mennonite Brethren Church in Russia in 1860. It was the concern of the Brethren that salvation be a meaningful choice that resulted in a life of discipleship. This led them to form a new body of believers. Consequently “conversion” became an important part of Mennonite Brethren theology. Salvation involves the past. One is saved from sin at the point of conversion when the need for salvation is recognized. When people realize their lost condition and understand the salvation Jesus offers, it is appropriate for them to respond in an attitude of repentance and commitment. Salvation also involves the present. We are being saved. Present salvation is expressed in Christian discipleship and connection with the body of Christ, the church. Therefore it is important that new believers not only experience conversion but also grow in following the Lord.

Childhood Conversions

Conversion at an early age is a testimony of the presence of Christian teaching in the home and the church. Early childhood conversions raise pastoral issues concerning the nature of salvation. Children are spiritually sensitive and can respond to the work of the Spirit in their lives. It is important that their response be to the Spirit and not only to the desires or persuasion of parents or teachers.

Childhood conversions are often the God-given fruit of raising children in Christian homes. Conversion should be celebrated with children, their families, and the church. Parents and leaders must also help children and their families understand that conversion is only the beginning and that spiritual growth should follow.

One of the ways discipleship is often expressed is through baptism and church membership. Baptism is an important event in the lives of young people; however, it is not the end of the process. Discipleship expresses itself through a lifestyle that is characterized by obedience to the teachings of Christ, Christian service, and involvement in the local church. In some congregations, the age of baptism seems to be lowering. The challenge for churches is how to affirm the desire of children for baptism yet encourage them to wait until they understand what it means to be accountable to the congregation. Since church membership is part of baptism, membership should call youth to a higher level of spiritual commitment involving tithing, praying for the church and its leaders, ministering in service and outreach activities, participating in worship services, and encouraging evangelism.

It is important that we validate, affirm, and celebrate childhood conversions. We do not want to hinder children from coming to Christ, for they are a part of the kingdom of God (Matthew 19:13-14).

Conversion and “Altar Calls”

Since salvation among Mennonite Brethren was traditionally associated with the dramatic event of conversion, opportunities were often given for this event to take place. As a result, revival and evangelistic services have had an important role in the history of the MB Church. Particularly in the past, altar calls were a significant way for people to express publicly their salvation. Those who responded knew people would be watching to see if their conversion was a life-changing experience. Though altar calls and other public demonstrations are not as common in our churches as they used to be, they can still provide opportunities to express new or renewed commitment to Jesus Christ.

We believe that each person’s life of faith has a beginning point. However, not all believers have a dramatic conversion experience where they can point to a specific time when they were “saved.” For some, conversion has been a process in which they have grown in their understanding of salvation and faith. Although they cannot point to a moment when they were “converted,” they know conversion has taken place. We can affirm and celebrate a variety of conversion experiences, whether dramatic or gradual.

Assurance of Salvation

The certainty of one’s salvation is a common concern raised by members of the body of Christ, particularly among new believers and those in the latter stages of life. Such an inquiry into one’s spiritual status should not be viewed simply as a matter of doubt or a demonstration of “little” faith, but rather as a legitimate exploration into the nature and foundation of the salvation experience. Responding with sensitivity and encouragement to the questioning person can be a positive and edifying experience for both the inquirer and the one giving counsel. When believers express doubt over the assurance of salvation, the following may prove helpful.

Remind them that such a question is not uncommon among believers. Caution them not to allow present feelings to be the basis of whether or not one is saved. Feelings come and go and are not a reliable standard in gauging one’s faith in Christ.

Encourage them to respond to doubts concerning salvation with the facts of their experience of conversion and the teaching of Scripture. The following questions can be considered: Do I know the facts about the person of Jesus? Do I understand that Jesus is God’s Son, that he took on human form, that he died on the cross for my sin, that he rose again on the third day?

Do I believe the facts about Jesus Christ? Do I trust that Jesus accomplished what was said of him in Scripture?

Have I asked Jesus to forgive my sins and come into my life? Have I asked Jesus to be in control of my life?

Do I consciously and deliberately strive to follow Jesus in my everyday life? Those who answer affirmatively to such questions can be encouraged that they are most assuredly followers of Jesus Christ who have indeed received the gift of salvation. Questions answered negatively or with uncertainty should be responded to appropriately.

Those questioning their salvation can be reassured that the Holy Spirit lives in us to remind, teach, and assure us that we are indeed children of God. It can also be helpful to walk a person through the promises of Scripture concerning salvation, found in passages such as John 5:24; Romans 8:16; 10:9, 13; 1 John 2:3, 5, 6, 29; 3:13; 4:7; 5:10-13.

Age of Accountability

Are infants or young children who have died before accepting Christ as Saviour still recipients of eternal life? This can be a sensitive issue for parents and churches. We need to be sensitive to the emotions experienced by grieving parents, while remaining true to the testimony of Scripture on the matter of young children and their salvation.

Mennonite Brethren believe that there is sufficient biblical evidence to affirm the salvation of children who die before they are able to make a conscious choice for Christ. We believe that the atoning death of Jesus Christ is sufficient to provide for their salvation.

In Matthew 18:1-4, Jesus lifted up children as model participants in the gift of eternal life. By their very spirit toward the Lord and the things of God, these little ones would gain entry into heaven: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven” (Matthew 18:3).

Jesus welcomed and blessed the little ones who came to him. “Jesus said, ‘Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these’” (Matthew 19:14). Jesus declared that little children were heirs of eternal life without suggesting that they must first express a formal testimony of faith in him. It is true that we desire young children to make a formal profession of faith when they are ready to do so. However, the absence of such a declaration alone should not render them unsaved in our minds. Why? As Jesus said, “the kingdom of heaven belongs to such as these.”

The Lord never taught that young children, unable to make a conscious profession of allegiance to the Lord, would experience anything other than a place in the kingdom of God. He held them up as those who would certainly be welcomed into the Father’s presence.

Such a position is consistent with Anabaptist theology. Menno Simons was a fervent preacher of conversion and voluntary discipleship. At the same time, he understood that children under the age of accountability were welcomed into God’s kingdom. To Menno Simons, these children were innocent, saved, holy, pure, pleasing to God and, as a result, partakers of the promise of heaven. “To innocent and minor children sin is for Jesus’ sake not imputed. Life is promised, not through any ceremony, but of pure grace, through the blood of the Lord, as He Himself says: Suffer the little children to come unto me and forbid them not, for of such is the kingdom of heaven” (Simons, 131).

The article on the “Nature of the Church” is one of the key elements in our Confession of Faith. Because Mennonite Brethren are, with other Anabaptist groups, part of the Believers Church tradition, what we say about the church is especially important in defining our identity. The Anabaptists came into existence in the sixteenth century because of concerns about the church, and the Mennonite Brethren Church was formed 300 years later for similar reasons. Our self-description as a Believers Church distinguishes us from those who practice infant baptism and puts us in the company of followers of Jesus who insist that being part of the church requires a personal surrender to the Lord.

The church plays a central role in the writings of the New Testament. When Jesus said that he would build his church, he was establishing the primary institution through which God has chosen to do His work in this world. The church of Christ is God’s agent of redemption in the world. Like many denominations, Mennonite Brethren are grappling with the issues of maintaining biblical principles regarding the nature of the church while being relevant in our post-Christian context. Article 6 summarizes our understanding of the church.

Membership and Commitment

The church does not choose whom God will call into its membership. We receive people into church membership who confess salvation through faith in Christ, obey his command to be baptized, and submit themselves to our Confession of Faith. We believe that joining the church as a member is an important expression of a commitment to a covenant relationship. At the minimum, this covenant is a declaration that “these are my people, and I am a part of this family of believers.”

Though the church ministers in the world, the New Testament calls believers to be different than the world. This kind of separation is based on our understanding of holiness. The church needs to model and display the character of holiness, which immediately marks a distinction from the world. Separation to God and to holiness is part of what it means to be the church. This develops as God’s people gather regularly to minister to each other and worship God. (See portions on worship in the Article 1 pastoral application.)

Racism and Reconciliation

Racial hatred and division are serious issues for the church to address in our time. Various governmental and educational attempts at racial reconciliation have not produced significant results. The reason for this is these programs cannot touch the heart of a person, the root of the problem of racism. But the church of Christ, with its message of hope and reconciliation, can indeed make a difference. The church is perhaps the only body on this earth that can demonstrate in its own membership the ability to cross racial and cultural lines. Almost every community in North America is being inhabited and impacted by people of different races. The pastoral interpreter of the confession must contend seriously with this matter, seeking to pray for, teach, and demonstrate the reconciling power of the gospel. If the church does not move to confront racial division and demonstrate an alternative, our message cannot be taken seriously.

Cooperation with Other Christian Groups

Mennonite Brethren believe in cooperating with other Christian groups. We have supported various evangelical and inter-denominational bodies such as the Evangelical Fellowship of Canada and the National Association of Evangelicals. We cooperate with such groups willingly. More difficult, however, is the matter of cooperating with those who are Christian and whose political or social agendas we endorse, but whose theology makes us uncomfortable. Should we join forces to oppose abortion, for example, with those who do not view Christ as we do? Should we fight crime in our neighbourhoods by entering into alliances with those whose theology is questionable to us? These are matters that cannot be answered in a general way, but become part of the responsibility and discernment of the local Mennonite Brethren church as it establishes an identity in its community. Baptism in the Spirit and Use of Spiritual Gifts Mennonite Brethren believe that the Holy Spirit is received at the time of conversion, and that the gift of the Spirit is not a second experience subsequent to salvation. We do believe in the continual and repeated “filling with the Holy Spirit.” Those who give leadership in our churches need to teach what is consistent with Mennonite Brethren understanding and practice in this area. We believe in spiritual gifts. Given the contemporary concern about overly busy schedules and potential “burnout,” individual Christians need to be given opportunity to discover and use their gifts both for the building up of others and their own fulfillment. Churches that follow some pattern of gift discernment find that their people serve with more enthusiasm and a greater sense of fruitfulness. The understanding of the gifts must be fleshed out by leaders who are committed to preparing God’s people for works of service. The church must encourage, equip, and empower people to use their spiritual gifts in ministry. Ministry is defined here as much more than merely serving on boards or committees. Ministry is not performed only by pastors. All Christians are ministers.

Our understanding of giftedness is important when the local church discerns leaders. Leaders should be chosen on the basis of gifts and character. Success in the world does not guarantee that a person is spiritually gifted for leadership in the church.

For many years, Mennonite Brethren generally discouraged the use of sign gifts, perhaps as a reaction to extreme pentecostalism. Today, however, use of all gifts is encouraged in most of our congregations. The practice of all gifts needs to be for the sake of the building up of the body of Christ, the church, and according to the principles given in 1 Corinthians 12 and 14. It is understood that no gift is essential for every Christian to have, and also that no Christian has all of the gifts by him or herself.

The Relationship of Local Church and Conference

Each congregation regulates its own affairs, but also affiliates with the denomination. The work of the church is to be conducted in a spirit of interdependence, love, and submission to one another. In practice, this becomes difficult when individuals or congregations operate with an overly independent spirit. It becomes especially awkward when a local church is having internal problems, as over doctrinal issues or the style of pastoral leadership. Pastors and local churches need to understand that because we have covenanted to be a conference together, we are also accountable to each other. When those charged with conference leadership sense a concern in the affairs of a local church and feel a need to intervene, the members of the local church should open themselves to such intervention. At the same time, members and leaders of the local church should feel freedom to invite conference leaders to assist in the resolution of difficult problems. Mutual accountability is part of the Christian life.

A congregation will sometimes appeal to its members to give the local church priority in their giving because all members have made a commitment to that church. Can that same local church, with integrity, hold back giving to ministries we have committed ourselves to as a conference? The covenant community extends beyond the local church.

Accountability in the Local Church

There is another kind of accountability in the local church, the accountability of church members to and for each other. In an increasingly diverse society, it is important for people who join a local church to understand that they have agreed to make themselves accountable to each other in a number of areas involving personal, spiritual, family, moral, business, ethical, and other matters. Through the preaching and example of church leaders, mutual accountability based on our commitment to be a covenant community needs to be taught and practiced. Pastors need to make themselves accountable to their leaders at the conference level, and in turn church members need to be accountable to their local church leaders. Someone involved in wrongdoing once told her pastor, “I am glad I am not a member so that the church can’t discipline me.” Some years later after a change of heart, she came to the pastor and asked to join the church. Her reason for seeking membership was to be held accountable, recognizing that accountability was necessary for her protection and growth. All members of our churches should have such an understanding.

Church discipline is part of accountability. Where a Christian is believed to be involved in sinful actions, fellow believers or church leaders need to lovingly approach that person in accordance with biblical principles. It is not easy to practice both judgment and mercy, but that is the goal of all disciplinary action. Church discipline for Mennonite Brethren has changed from a time when it was often harsh to a day when it is often lax or even nonexistent. It is time to recover a healthier balance. The congregation has freedom to intervene in the lives of its members because of the covenantal nature of the local church.

Organization of the Local Church

Mennonite Brethren do not have a prescribed pattern for organization of a local body of believers. Congregations choose their own form of government and their own structure of leadership. While most MB churches are governed by some form of elder board or church council, in all these the larger congregation is given voice and involvement in making major decisions. The brother and sisterhood of believers implies that local churches take the time to discuss matters of direction and organization among the members of the congregation, rather than implementing changes solely by decision of a few. Open communication usually enhances the ownership of new ideas and plans. While it takes extra time to secure agreement of the congregation on a new direction, it often leads to greater involvement and commitment in the long run. The Scriptures describe the church as a body and a family. Both terms speak of communication and clarity between the members involved. Within such guidelines, each local church can determine the patterns of organization and leadership which best serve its needs.

The following perspectives may be helpful in our understanding of the mission of the church. First, conversion is not an end in itself. We are admonished by the apostle John, “Whoever claims to live in him must walk as Jesus did” (1 John 2:6). Disciple making is described as “teaching them to obey everything I have commanded” (Matthew 28:20). The evangelistic task must never be separated from the nurturing task. Healthy churches empower people to use their gifts both in outreach and in nurture. Christians are to be both salt and light in the world (Matthew 5:13-16).

Second, contrary to popular perceptions, the call of Jesus is not merely an individualistic call to salvation. Rather, it includes a call to join “the company of the committed,” to become a member of the body, to share in the “fellowship of the saints.” This corporate dimension dare not be omitted in our shattered individualistic world. It is the testimony of God’s presence and rule in the world.

Third, this corporate dimension is also vital to evangelism. It is the church that offers the context for evangelism. How the members of the body relate to one another, how they live out their faith, provides a powerful witness. It creates a plausibility structure out of which unbelievers can make sense of the gospel. It offers the world an alternative society, one in which the gospel is actively worked out.

A Temptation to Specialize

In an age of individualism and specialization, deference to the “expert” tempts us to relegate the execution of the Great Commission to those designated by the church for that purpose. In our tradition, this includes those called evangelists, missionaries, and pastors.

While we must recognize the special giftedness of designated servants, we must insist that the commission includes all those who claim to follow Jesus. Indeed, our history as a denomination and as members of the wider Anabaptist tradition is one marked by missionary zeal shared by a broad spectrum of people.

It is vital that we regain the zeal of our spiritual ancestors who understood the requirements of personal holiness to include speaking the words of the gospel and living out its implications in everyday life. It may be that the current reliance on the trained expert has its origin in our preoccupation with technique. A witness, however, is simply one who tells what he or she knows. Effective witness is found not in technique but in faithfulness, consistent living, and the regenerating power of the Holy Spirit.

An Exclusive and Inclusive Message

Given the increased attraction of universalism, we must insist on the exclusive way of salvation. “There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:12 NRSV). We must resist the impulse to accommodate this focus to the pluralism of our world.

We do well to remember that the call to new life in Christ is also inclusive. It is to “all who receive him.” We must take care to remember the admonition of the apostle that the dividing wall has been broken down (Ephesians 2:14). It would be good for congregations to take a more serious look at where they are located. The homogenous principle of the church growth movement tends to justify where and how we do church. How might we be more faithful in bringing the good news to the “least of these”? Diversity needs to involve more than “separate but equal” congregations in the denomination. Individual congregations need to demonstrate that the social, racial, economic, and gender walls have indeed been broken down. Even when our culture teaches that only separate but equal multiculturalism works, we must demonstrate that God’s reconciling love brings every variety of people together to love and care for one another. This unity in diversity becomes the hallmark of a vibrant, witnessing community of faith. The mission of the church needs to find expression in the daily life of the local church. Mission should be revealed in the atmosphere of the church gathered and scattered. As a people whose purpose is built around good news, we believers should live joyful, hope-filled lives. People arriving at a worship service have reason to expect the event to radiate faith, hope, and love. The mission of “good news” should be reflected in every way possible.

A Two-Part Call

Mennonite Brethren Christians can enjoy a unique position in the wider Christian community when they understand the gospel in terms of both evangelism and social concern. We must without reservation call people to repentance and reformation of life in Jesus. We must be clear and culturally accessible in this proclamation and live out the social implications of the good news by caring for those in need and proclaiming God’s peace and justice in the wider community.

The news of God’s reconciling love is holistic, encompassing spiritual, social, relational, and physical aspects of human experience. The atonement that Jesus accomplished was to redeem the spiritual and physical creation. As ambassadors of reconciliation, we proclaim in word and deed the allencompassing nature of Christ’s redemptive power. We must give the cup of water and we must do it in Jesus’ name!

Historically, Mennonite Brethren have been leaders in cooperative ventures to meet physical needs in Christ’s name. Although structures are changing, the strong tradition of cooperating with other Anabaptist denominations in the work of Mennonite Central Committee, Mennonite Disaster Service, Mennonite Mutual Aid, Mennonite Economic Development Associates, and the like needs to be continued. Loving neighbour and obeying the lordship of Christ involves both communicating God’s love verbally and demonstrating it through our actions (Matthew 25:31-46).

Growing a Healthy Church

We can accomplish the church’s mission only to the extent that the church itself is healthy. Mennonite Brethren use various tools to encourage congregational health. Essential elements for healthy congregational life include empowering leadership, gift-oriented ministry, passionate spirituality, functional structures, inspiring worship, holistic small groups, need-oriented evangelism, and loving relationships. A leadership team that knows where the congregation should be going provides visionary leadership. Leaders call out people for active ministry, motivate them, and equip them for ministry. This mobilization of gifts encourages members to use the gifts they have to do the work they enjoy most and can do most effectively.

The decisive factor in congregational health is passionate spirituality. When Christians live their faith enthusiastically and with growing commitment, the church grows in health. Inspiring worship is characterized by active participation by the people, whether the forms are more liturgical or free, more contemporary or traditional. Growing congregations use small groups to provide a secure environment, personal relationships, and the opportunity to share spiritual experiences. These small groups enable brothers and sisters in the faith to grow as disciples. Evangelism that uses as its starting point the needs of the people who are to be reached is relational evangelism. This does not negate the theocentricity of evangelism, calling people to submit to God’s sovereignty, but understands that the gospel addresses all aspects of life. In growing churches, the relationships of people to one another are characterized by a high degree of love and caring for those inside and outside the church.

A Vision as Wide as the World

Historically, we have defined ourselves as a missionary movement. This over-arching theme has inspired great missionary endeavours around the world. It may also explain why the “Mission Church” is considerably larger than the “Sending Church.” As a denomination, we have consistently shown ourselves ready to pledge our lives and our fortunes to spreading the gospel around the globe. Indeed, some of us may have done this to the exclusion of our responsibility to take the good news to our own neighbours and those who are different from us in our own community.

Here again, we must emphasize the multifaceted nature of our commission. “As you are going, make disciples...” is probably the correct reading of the Great Commission (Matthew 28:18-20). If so, the responsibility falls on all of us wherever we are going. Because the call to follow Jesus is to all, however, we must not lose the urgency of sending credible witnesses not only to Jerusalem, Judea, and Samaria, but also to the ends of the earth (Acts 1:8). It is the responsibility of the local church to foster compassion for those in need, a vision for the lost world, a prayer focus for mission workers and the world, and a plan for sending workers into mission (Matthew 9:35-10:1).

The transition from belief to practice in the ordinances of the church can be difficult, perhaps even more so than with other confessional articles. Following are some of the practical issues we grapple with in practicing the teachings of the confession in the area of baptism.

The Importance of Teaching

Clear and adequate teaching on the meaning of baptism is always important for the church and especially for those being baptized.

Many people who become Christians today do not understand the necessity of baptism, and have never been present at a baptism. Careful biblical teaching helps such persons understand that baptism is more than just an outward physical act. We want persons being baptized to appreciate and experience the full benefit of this act of obedience to Christ. Therefore it is important that each facet of baptism be clearly taught and understood. Most of us grow in our understanding of baptism over time. Like other important decisions in life, the value of baptism grows for us as we learn more about its meaning. The more we can help people make this a mature and responsible act, the richer the value will be for them and for the church.

The Age of Baptism

Since we understand baptism to be a highly visual, public sign of new life in Christ, it is natural to baptize persons as soon as possible after the conversion experience. In fact, in the New Testament conversion and baptism are linked as two parts of the same experience. This is because the early church was a first generation church and it was mostly adults who became believers. However, in following generations with the conversion of children, often at a very early age, it became a more difficult matter.

The confessional statement seeks to address this matter by introducing three qualifying statements as general principles. First, “baptism is for those who understand its meaning”; second, it is for those who “are able to be accountable to Christ and the church”; and third, it is for those who “voluntarily request it on the basis of their faith response to Jesus Christ.” These three statements should not be interpreted in a simplistic sense; rather, they should be interpreted in the light of the “Meaning” section of the confession. For example, candidates should be able to demonstrate understanding and personalization of the five statements which explain salvation: having “repented of sins,” having “received forgiveness of sins,” having “died with Christ to sin,” having “been raised to newness of life,” and having “received the Holy Spirit.”

A temptation pastors face is to acquiesce to the pressure to baptize young children. Though their understanding of salvation may represent an authentic initial spiritual experience, it may not represent an adequate understanding for baptism. Therefore, considerable sensitivity and discernment are needed both to avoid quenching the inner aspirations of the young believer, and to avoid trivializing the ordinance by baptizing children who do not have an adequate understanding of the act.

Baptism Without Incorporation into the Local Church

Since we believe that baptism is the “sign of the believer’s incorporation into the body of Christ as expressed in the local church,” we have tied baptism and membership in a local church together. The local church is the expression of Christ’s body on earth.

There is considerable pressure today to separate baptism from church membership. This attitude reflects the increasing tendency toward individualism in our culture. Accountability and submission are not readily accepted concepts. Since our North American societies are driven by constitutional guarantees of personal rights, the call to mutual submission and accountability is strange language to many believers.

Increasingly, converts want baptism but not incorporation into the local church, which demands accountability, submission, service, and stewardship of time and resources. Some converts see themselves as members of the universal church but not the local church.

At the heart of this matter is the question of the relevance of belonging to a church. For many persons, there is a longing to belong to God but a hesitancy to commit to a particular congregation. The church is often seen as an institution which is more of a hindrance to maturity and service than a blessing which enhances Christian faith.

The problem can be addressed in several ways. First, we must never deny the personal nature of the Christian faith. But we also must not confuse the personal nature of salvation with individualism. Second, we must teach the biblical truth that Christians need each other just as one organ or tissue of the body needs the others in order to function and to be sustained. The importance of systematic and thorough teaching of what it means to be part of Christ’s body, the church, cannot be over emphasized. Third, we must work more intentionally at creating communities of faith where each member is held in esteem, where members find an affirmation of giftedness, where Christians are built up and admonished, and where service to Christ and each other is encouraged. Fourth, as leaders, we must model the meaning of life in the body with each other and with Christ as the head of the body. Finally, it is important to conduct baptism in the context of a local church body, and to make the event an experience which the entire body shares. Individual, small group, or camp/retreat baptisms are generally not ideal for the individual or the church.

The Rebaptism Question

Our confessional statement affirms that “Persons who claim baptism as infants and wish to become members of a Mennonite Brethren congregation are to receive baptism on their confession of faith.”

Two pastoral issues are relevant in this area. The first involves people who, a long time after making some kind of commitment to Christ, have a life-changing faith renewal experience. The new experience calls into question the earlier commitment. Such people may assume that the earlier experience, including baptism, was meaningless and needs to be repeated. Pastoral discernment here is critical. It may be that the person in fact has entered into a personal relationship with Christ for the first time, and therefore needs to be baptized. On the other hand, it is not uncommon for important experiences or decisions of life to be more fully understood long after the event or in light of new experiences. New experiences need to be integrated with former experiences for life to be whole. Therefore, the most appropriate pastoral response is to help integrate the old and the new rather than to invalidate the old. Married people understand that the marriage ceremony does not reflect the depth of relationship which develops over time, and sometimes much later in life. The later experiences do not invalidate the initial commitment and ceremony, but build on them. The second pastoral issue concerns new persons coming to our congregations from traditions in which they were baptized as infants. Two different issues often emerge for such people. First is the validity of the prior baptism, or the relation of the infant baptism to the believer’s baptism. For the parents of the individuals, the original baptism was most likely a thoughtful and important act. Nothing is accomplished by putting down the infant baptism, or by comparing the two experiences in a competitive way. It is better to acknowledge the earlier baptism for what it was: the result of well-meaning parents seeking what they understood to be best for the child. We are then free to teach the purpose and value of baptism into Christ and the church as mature believers. We should try to clarify our understanding of biblical teaching without reflecting negatively on the good intentions of parents or on a meaningful family act. It may be helpful for the pastor to tell the church as part of the believer’s baptism event that the person was presented for baptism by his or her parents and that what is occurring now is different. This can become a teaching opportunity helpful for others with a similar background. In many cases, it may also be wise to suggest that a person explain in advance to family and friends the decision to be baptized as an adult, and to invite family and friends to be present for the baptism. It is important to recognize that the issue can become further complicated when persons have made a verbal confession of faith at the time of their confirmation, which they may see as their personal statement of believing faith. In other words, we baptize after the personal statement of faith; they have been baptized before the statement of faith, though that statement may well have been given with all sincerity, integrity, and belief. The second issue involving those baptized as infants is the leadership/ service qualifications of non-rebaptized persons. Often these are mature believers, well-instructed in the Christian faith, who have become involved in our church life. Having not taken part in believer’s baptism, however, they are disqualified from membership in the local congregation. This problem is often compounded because in such cases some congregations place no restrictions on service in the church; others allow non-leadership service; others ban all types of formal service in the church. Each of these practices can create pastoral problems.

All we can do is counsel patience and understanding for such persons. Often through time, they either come to accept rebaptism; or they simply stay with the church as fellowshipping adherents and never join the church; or they eventually fade away to another congregation which has a more open view of membership.

The Lord’s Supper has a long history. The roots of the Lord’s Supper are found in the exodus event of Israel’s national history.

Setting the Stage

God instituted the Passover meal to remind Israel that salvation from bondage in Egypt was at great cost. The lamb which was slain and eaten on Passover night, and whose blood was applied to the door posts of the homes of the covenant people, was to be an eternal witness to the salvation which God would miraculously provide (see Exodus 12:1-30).

The disciples of Jesus, on the night before his execution, ate the Passover meal together with Jesus. On his instruction, the meaning of the Passover was changed to symbolize the sacrifice and salvation provided by Jesus, the Lamb of God (Matthew 26:17ff.; Luke 22:7ff.; Mark 14:12ff.; John 13:21ff.), whose atoning death ended forever the need for animals to be sacrificed. Jesus promised that this meal would continue on into eternity where, after his atoning death, resurrection, and ascension, he would drink new wine with his bride, the new people of God, in his kingdom (Matthew 26:29). So, when the church gathers to partake of the Lord’s Supper, it brings not only all of biblical salvation history into memory, but also projects its thinking forward to the day when we will drink new wine with the Saviour in paradise.

The Need for a Pastoral Application

The Scriptures provide us with some clear teaching regarding the meaning and practice of the Lord’s Supper, but we do not have finely-tuned details to address the practical questions which arise in our church life. The call to practice the Lord’s Supper is clearly taught in the Scriptures but since our culture is so far removed from the New Testament days, we need to think carefully about its meaning and practice in our times and in our churches. The paragraphs which follow are intended to address some of the practical issues facing our churches as we seek to be true to our understanding of the biblical teaching concerning the Lord’s Supper.

The Importance of Teaching its Meaning

We can no longer assume that all who attend our congregations understand the Lord’s Supper in the same way. It is important that we clearly teach what we understand the Bible to say about this commemorative meal. Three issues will need to be addressed.

First, we as Anabaptists understand the Lord’s Supper to be a “sign” event. This is in contrast to other Christian traditions which believe in transubstantiation (the belief that when the elements of the Lord’s Supper are sanctified through prayer they actually become the physical flesh and blood of Christ) or in consubstantiation (the belief that when the elements are sanctified through prayer, the real presence of the Lord Jesus is in and around and among them).

The Anabaptist position is that the Supper is an ordinance and not a sacrament. Grace, pardon, forgiveness, and new covenant are not effected through participation in the Supper, but rather participation in the Supper represents the fact that grace has been accepted and people have entered a new covenant relationship and community. In the Supper, we eat and drink to the reality that we are the redeemed people of God. In participating, we acknowledge the sacrificial death of Christ on our behalf, our incorporation into the new covenant people of God, and celebrate our union with Christ in the church.

Second, the Lord’s Supper is uniquely a church event. The normal pattern in the New Testament is that baptism precedes participation in the Lord’s Supper. Our historic practice also required baptism as a prerequisite to participation in the Lord’s Supper. It is the church which celebrates its union with Christ. Care must be given so that the Lord’s Supper does not become something other than a celebration of our unity with Christ. For example, we strongly discourage using this symbolic meal at weddings to symbolize the union of a woman and a man in marriage.

Third, it is important that we understand the context of the Lord’s Supper. It calls us to the past, to remember that which has happened in history and to us; it calls us to the present, to examine ourselves in the light of the new life to which we have been born again; and it calls us to the future, to do this repeatedly until the end of history.

The nature and all-inclusiveness of the Lord’s Supper, in that it embraces all three tenses of human experience, means that care must be given that we do not rush into it nor lead the church mechanically through its practice. In a world where we seldom stop to reflect on the meaning of our faith-life, the Lord’s Supper calls us to silence and reflection. Celebration in this setting flows from us to God through thoughtfulness and meditation.

The Administration of the Lord’s Supper

Many questions are voiced regarding the matter of who may administer the elements of the Lord’s Supper. Must a pastor be present? Who may distribute/serve the elements? May a family have a legitimate Lord’s Supper in the home? Can it be practiced at youth retreats, camp weekends, and other such gatherings away from the home congregations? May shut-ins have the Lord’s Supper privately in homes and hospital rooms?

The confessional statement addresses these matters only by inference, noting that it is “the church” which observes the Lord’s Supper. It then appears that what the church sanctions is approved for practice. Further, the New Testament does not assign the leading of the Lord’s Supper to clergy. In fact, the New Testament goes in the opposite direction by assigning priesthood to all believers. At the same time, the church “binds and looses,” so it is expected to provide guidance and direction in order to preserve the meal’s integrity and holiness. Many of the New Testament churches met in homes where the Lord’s Supper was regularly celebrated in small groupings, but they were not leaderless. There is something very intimate and powerful about a small gathering focusing attention on salvation through participation at the Lord’s Table. Care must be given that the Lord’s Supper not become trivialized.

The matter of frequency is also an issue. Some church traditions celebrate weekly, others monthly, some even annually. Many Mennonite Brethren congregations have settled on a pattern of about once a month. This seems to provide an effective guard against it becoming an empty, oft-repeated ritual, and yet offers adequate frequency of opportunity to express thankfulness and joy in salvation.

In our tradition, small pieces of bread and grape juice are usually used as elements. Though most of our churches no longer serve wine, there are still some congregations who choose to do so. In a day when both voluntary and clinical abstinence may be necessary, this also needs consideration and review. It may be helpful to vary the bread symbol occasionally to help reinforce the idea that the elements are the sign rather than the reality. The settings may also vary. It may be a workable idea to combine the Lord’s Supper with a meal occasionally so that both fellowship with God and with believers are set side by side.

Participation in the Lord’s Supper

In recent years, some congregations have chosen to invite believers who are not baptized to join in the Lord’s Supper. This raises a number of questions. Who is invited to the Lord’s Supper? Who may participate in its practice? This matter may be addressed at several levels.

First, it is imperative that it be the Lord’s table. He is the convener, the one who invites us to participate. The participants are those who have heeded the invitation to become the people of God, the bride, the church. There is a very intentional exclusiveness to this invitation. Only those who have made a deliberate personal choice to believe in Jesus as Saviour, have repented of their sins, and have received forgiveness of sin and eternal life are invited to the Lord’s Table.

The second issue is the age of readiness. When are young Christians old enough to participate in the Lord’s Supper? The confessional statement puts it this way: “All those who have understood its meaning, confess Jesus Christ as Lord in word and life, are accountable to their congregation, and are living in right relationship with God and others are invited to participate in the Lord’s Supper.”

Children usually think more concretely than abstractly. To understand the Lord’s Supper means that one must be able to separate event from symbol. The confessional statement infers this kind of stance when it states that the Supper “points to Christ” and that in the Supper “the church identifies with the life of Christ.”

When preadolescent children and/or their parents press for participation, a gentle shepherding visit to review the confessional material is wise. It is well to affirm children for their love for Christ and their desire to follow and obey him. This can become the foundation for a discussion which will help them to begin to understand what they do not yet know in fullness. It is usually wise to reassure children that waiting will result in a more mature and joyful participation in the event.

Another issue is the call to self-examination before participation in the Lord’s Supper. If this self-examination results in the need for confession or restoration, it is preferred that this be dealt with immediately. Each believer in the congregation is to live in mutual accountability. First Corinthians 11:2732 infers that when repentance and confession have been made, participation is encouraged. Resistance to repentance is grounds for non-participation. If confession will have to be accomplished following the Lord’s Supper, a heart commitment to do so is adequate preparation for participation.

There is another side to this question that needs pastoral counsel and leadership. The Lord’s Supper by definition is for us as humans, women and men who are marked by sinfulness. It is sinners saved by grace who are invited to this Supper. If we overemphasize the ideal of moral perfection and underemphasize the redeeming grace of Christ, we will tend to focus attention on our unworthiness rather than to celebrate our new status as adopted children of God.

Finally, we are comforted by the knowledge that God sees the heart and inner life of each believer. Some will feel unworthy and will not participate while others who are unworthy will participate anyway. In the end, it is God’s table, and God is the final arbiter of all that happens at His table.

Discipleship is the norm for all believers. Discipleship means that every believer is called to follow, learn from, and imitate Christ. Devotion to Christ and spiritual growth are not only for a special few. Our calling as a church is to accept people at different stages in their discipleship journey and to stimulate them toward Christlikeness.

Discipleship as Modelling

Our confession asserts that discipleship involves being united in a distinct community, a local church. This means entering into a covenant relationship with other disciples, not simply becoming part of an institutional program. Imitation is a key concept in the biblical teaching of discipleship. God’s people are called to be like God, to imitate the character and actions of God. Jesus invites his followers to “learn from him.” The apostle Paul tells Christians to follow his example as he followed Christ.

Discipleship happens when mature Christians walk with younger believers in their spiritual journey. Effective modelling requires frequent contact between people over an extended period of time. As believers experience a variety of life situations together, they have opportunities to develop Christian attitudes, values, and actions, and to discuss the principles that guide a Christlike lifestyle. Discipleship also involves learning to practice disciplines that lead to spiritual growth. These include regular prayer, Bible study, meditation, fellowship with other Christians, and sharing of one’s faith. A mentoring relationship provides a context for mutual accountability in the practice of these disciplines. Congregations are strengthened when they are intentional about facilitating discipling relationships. Positive Christian modelling should also take place within the biological family. A church should place high priority on protecting and nurturing families and challenging them to consistent discipleship. At the same time, a church should avoid doing for families what they should do for themselves. Instructing parents to love their children and accept responsibility for educating them in the faith is a key to building spiritually healthy people and relationships within the church The prevailing mood of our culture encourages personal independence and individualism. To counter this, many churches are developing small groups within the larger church family. They offer a viable context for deepening relationships, growing spiritually, meeting special support needs, maintaining accountability in a secure setting, and providing opportunities to sharpen ministry skills.

Developing a variety of small groups and ministry teams helps meet the diverse needs within a church family, with each group providing a context for discipleship. Even task-oriented groups become opportunities for discipleship when they seek to build relationships as they conduct business. Church groups need to share more readily how their faith impacts the decisions they make.

Discipleship and Accountability

Discipleship implies accountability within a community. This accountability can be practiced on several levels. One-to-one relationships and small groups can provide a context for encouragement, challenge, reproof, and correction. The New Testament teaches that the attitudes and actions of each believer affect the life of the entire body. Congregational discipline ministers to those in the church that are in bondage to sin. Discipline must never be carried out in a spirit of hostility but should be administered in love with the desire to produce conviction, repentance, and restoration. Care must be taken to practice corporate accountability with a clear understanding of relevant Scripture and God’s pattern for church discipline. At the same time, leaders and congregations should inform themselves of the various legal issues that this type of accountability may involve.

Discipleship and Separation from the World

Jesus instructed his followers to be in the world but not of the world. Some have understood this separation to mean cultural isolation and the avoidance of particular cultural activities. They associate discipleship with a rigid lifestyle—the more austere, the more godly. Our confessional statement seeks to present non-conformity as a call to separation from the godless values and evil practices in the world. Disciples are set apart as they dedicate themselves to God, aligning their values to God’s values and their lives to God’s purposes.

Disciples separate themselves from evil practices, but they can never separate themselves from the practical need to love people. Believers are called to be salt and light in a lost world. The perceptive disciple on a redemptive mission will live with the tension between influencing the community and satisfying the expectations of other believers. Jesus certainly frequented the wrong places and met with the wrong people according to the religious legalists. Yet he neither condoned a sinner’s sinfulness nor left the sinners to continue in their notorious ways.

Jesus prayed not that the Father would take his disciples out of the world but that He would protect them from the evil one. Great sensitivity is needed to teach disciples to avoid evil but not necessarily every association with victims of the evil one.

Discipleship in Everyday Life

Jesus teaches that discipleship is the way of self-denial. As his followers take up the cross, they consciously decide to represent Christ in the various situations of life. They choose to respect other believers as fellow creations in Christ. They give time and attention to others’ interests and money for their welfare. They treat people of other faiths with respect and recognize that it is a privilege to share time, money, and possessions to help spread the gospel and to help the needy.

Disciples learn to speak edifying and encouraging words, avoiding harmful talk. When they are required to speak the truth in unpleasant situations, they do so gently and in love. They determine to be honest and to eliminate evasiveness in business and with government. When personal conflicts occur, disciples work toward reconciliation.

The New Testament instructs believers not to take other believers to court to settle a wrong. In the past, some Mennonite Brethren have taken these instructions to mean that a Christian should never go to court. On closer examination, we see that Christians do not take each other to court because both parties submit to one and the same authority, God, in matters of justice. However, when there is an injustice to be addressed and the other party does not submit to the laws of God, the Bible remains silent on how to proceed. Frequently, believers are asked to make court appearances.

Pastors need to know how to give counsel concerning the use of courts. We believe that the Christian disciple upholds the justice system in our society, including going to court with non-believers if necessary, as long as it is for the good of society and not for personal revenge.

Believers will face inevitable conflicts. They must continue to love each other while finding solutions that are not destructive to interpersonal relationships nor to God’s purposes for their congregation. In society, Christians must take initiative to defend the powerless, speak out against injustice, and work toward solutions which reconcile those in conflict.

Some of the decisions disciples make as they follow Jesus in everyday life come at great cost to personal plans, hopes, ambition, and self-interest. As believers grow in discipleship, they also grow in their love for God and experience an intimacy and love with Jesus, which is like “finding the pearl of great price.” They know joy, peace, and fulfillment as they are transformed into mature disciples by the liberating work of Christ and the sanctifying work of the Holy Spirit.

Those who apply this confessional article to the life of the church will have to get used to seeing through a glass darkly. That does not mean God’s design is unclear. The ideals for singleness, marriage, and family are clearly visible in the Bible—put into place from the very beginning. But sin wreaks havoc on God’s design. The fallout from broken relationships, marriages, and families often makes it difficult to see a clear pastoral path. So it is important to be at peace with some ambivalence in this area of ministry.

It is equally important, however, to seize every opportunity to promote the ideals. These include sexual purity, believers marrying believers, lifetime marriages, loving families, and fulfilling singleness. The best times to preach and teach these ideals are in the absence of crisis—when individuals and couples and families are relatively healthy. There are also times, of course, when teaching and counsel need to be offered in situations of difficulty and brokenness. Thus there are two positions from which Article 11 can be applied: a proactive position and a reactive position.

Proactive Applications

Take Care of Yourself : It is hypocritical to offer help in the interpersonal, marriage, and family relationships of others when the “helper’s” own relationships in these areas are unattended. Before presuming to speak to the difficulties of other singles, couples, and families, care-givers must be open to hearing the voice of God in their own relationships. Before offering practical steps to others, there must be a continuing willingness in one’s own life to forgive and be forgiven. Continue Learning: The temptation in all pastoral work is to rely on momentum. There is so much to do and so little time to pursue new insights and develop new skills. But faithfulness in ministry, especially in these relationship areas, demands it. Read. Attend conferences on singleness, marriage, and family. Take a single person to lunch and invite candid comments on how they experience life. Interview some people within the church family who have survived a divorce and ask them to rate the church’s performance during that time. Spend an evening with some “empty nesters” who have done a great job of parenting, pumping them for their secrets. Invite yourself to an older adult meeting in the church and ask them whether they feel part of a family. Such vulnerability will open new windows for learning.

Establish Guidelines: The worst time to decide how to respond to a failure in a relationship is when there are names attached. Every “decision” at that point will be taken personally and judged subjectively. It is better to anticipate the all-butcertain eventualities in the life of a church and be prepared with a set of response guidelines.

How one approaches such a “documented response” is critical. The temptation is to draft something that fits all people at all times and in all places. Hence the church formulates “Position Papers” and “Policy Statements.” But simple formulas rarely satisfy the complexities surrounding issues such as divorce and remarriage and even more rarely provide a redemptive response. It is better to establish a set of guidelines for creatively working through complicated failures in human relationship.

The genius of “guidelines” is that they can be cited rigidly or flexibly, in consultation with the Holy Spirit. For example, if the Marriage Guidelines state that “the couple must be open to submitting to a discernment group when extraordinary issues arise” and a couple currently living together is unwilling to do that, one can simply say, “those are our guidelines.” On the other hand, if the guidelines also state that “application for marriage must be submitted to the church at least four months in advance of the wedding date” and a repentant couple six months pregnant wants to get married before the baby comes, one can flex with some integrity for it is “merely” a guideline. Whatever a given community establishes as a non-negotiable needs to be applied uniformly. Given the complexity of most marriage and family issues, inflexible positions and policies should be few and thought through carefully.

Program Marriage, Family, and Singleness Enrichments: It would seem obvious that marriages and family systems need to be repaired before they fall apart, not after. Still, churches continue to invest considerably more resources trying to rebuild marriages and families rather than working to reinforce them. It is the wrong formula. Investments in marriage and family enrichment will pay huge dividends, while returns on crisis interventions will continue to be meagre. Enrichment efforts and expenditures may not always produce quantifiable results, but failure to do so will—in the form of more broken homes.

Leaders and congregations should also consider ways to provide enrichment opportunities for often overlooked singles and single parents. These could focus on particular needs and challenges facing singles such as the call to sexual purity, the need for relational fulfillment, the discernment of ministry gifts, the enhancement of parenting skills, the development of support networks, and so on.

Give Attention to Curriculum: Another proactive step is the intentional introduction of relational curriculum. It begins at the preschool level with lessons on how to get along with one another. It appropriately introduces elementary age children to their human sexuality. If the church is reluctant to offer the Creator’s version, the Deceiver’s version will rush in to fill the void. By the time our children are at the middle school level, if they don’t have some strong convictions about their self-worth and God-honouring ways of relating to one another, it is too late. Yet very few churches intentionally move their children through a curriculum that can grow healthy Christian singles, marriages, and families. Premarital counselling ought to be lodged in the youth curriculum. Such an assertion simply faces up to the fact that most important decisions about dating, marriage, and family begin to firm up in junior high or middle school. If sexual purity, believers marrying believers, and lifetime marriages are ever to become defining values, they need to be established long before courtship. Dedicate Children: Rightly understood and carried out, child dedications can proactively provide parenting advantages. Child dedications are fundamentally mislabelled— they are more accurately parent dedications. With their Christian sisters and brothers as witnesses, parents make a vow to God to provide their children with a Christian home.

Practical responses from the church family might include mentor couples or prayer partners for the parents dedicating their children. Minimally, the dedication service should signal in some way a reciprocal commitment from the church family. It has been said that “It takes a village to raise a child,” but even more certainly it takes a Christian community to raise a child. Affirm Singleness: Too often, the presence and the particular needs of singles and single parents are ignored in congregations where “traditional” family units predominate. Many larger churches are able to invest resources and staff into effective singles ministries, but smaller churches seldom have this option. In such cases it is imperative that thought and effort be put into how singles and single parents are being integrated into church life.

Just as there are ways to disregard singleness, there are also ways to validate it. Often this involves simple things such as setting an odd number of chairs around tables or making sure singles are welcomed and included in small groups and fellowship activities. Qualified singles should be encouraged as much as anyone toward involvement in worship leading, administering the Lord’s Supper, serving in leadership and team capacities, and pursuing other ministries and positions in the church. Singleness is best affirmed not so much by making special provisions for unmarrieds, but by intentionally including them in the ordinary life of the church family.

In some areas, however, more specific steps should be taken. First, we need to consider our use of language. Sermons and teaching can incorporate not only stories and illustrations about family and married life, but also about other life situations including singleness. References to church members could be termed more often as “households” rather than “families.” Names and emphases for Bible classes and small groups can be reviewed—for instance, if a Sunday school session referred to as the “Young Marrieds” is also the only class available for career-age singles or young single parents, such a name will immediately put up a barrier against attendance by those singles.

Second, we need to be consciously inclusive with church activities and functions. Of course it is appropriate to target certain activities toward marrieds and families, but not all activities. In many ministry and social events, we need to make it clear that singles are not only welcome but essential to the proper functioning of the body of Christ and the full enjoyment of the fellowship of believers.

Third, we need to refute the unsaid but ubiquitous assumption that those with spouses and children are somehow more blessed of God than those without. It is appropriate to offer regular reminders that ultimate worth is found in our relationship with Christ and his body rather than in earthly ties or marital status.

Fourth, Paul’s teaching should be emphasized regarding the unique capacity and calling of single persons to serve God and others without the distractions of family life. This is not just a word for singles—it can also serve as a strong reminder to the whole congregation that every believer, whether married or unmarried, is called first to serve the Lord wholeheartedly and commit loyally to the family of faith.

Reactive Applications

Request for Marriage: Marriage is not a command. While it is held in highest regard in Scripture, even providing an apt picture of God’s love for His people (Hosea 1-3; Ephesians 5:21-33), it is not a mandate. Marriage is a decision. It is a decision of such huge proportion that each couple requesting marriage should be required to go through a well-thought-out pre-marriage process.

The first step should be an initial interview by the pastoral leader who will likely walk with the couple through the pre-marriage work and officiate at the wedding. The initial interview should be understood as a singular session without any further obligation from either side. It is an opportunity to explore the faith journey of the prospective bride and groom (are they believers/ non-believers?), their previous relationships (has there been a divorce/loss of a spouse?), their present relationship (are they living together/sexually active?), and their expectations for marriage (is it a lifelong commitment?). Gathering these conversations together brings, finally, an opportunity to lay out the guidelines for marriage in that particular faith community. (See “Establish Guidelines” under Proactive Applications.)

These guidelines should include a minimum time frame from the time of the initial interview to the wedding date, probably not less than four months. This provides the amount of time necessary to walk a couple through the pre-marriage process. The guidelines should require premarital counselling, which is helpful in determining strengths and growth areas in a couple’s relationship, and in dealing with a variety of issues impacting marriage. Finally, the guidelines should call for the couple’s openness to submitting to a discernment group at any time in the process, initiated at the counselling pastor’s discretion. When extraordinary or complex issues arise, it is helpful to share the burden of discerning readiness for marriage with a group of wise members of the faith community.

At the end of the initial interview both the couple and the pastor have the option to continue down the road together toward marriage, or not. Sometimes the answer will be clear immediately. Sometimes it may be good to mutually commit the decision to an agreed-upon time of prayer. Once the decision to continue is made, however, it should be understood as a long-term commitment on the part of the pastor, reaching well beyond the wedding day.

Divorce: Each pastoral leader and church body needs to hammer out a practical theology of divorce in advance. That may be something other than what we believe about divorce, even though what we believe profoundly impacts our practical responses.

The reactive dimension of such a practical theology (it should also have a proactive dimension) produces a plan of action beginning at the point of knowledge that a marriage is in trouble. It should include guidelines for identifying a point person for possible intervention, referrals designed to address reconciliation, ministry involvement during a divorce in process, support systems for the couple and children, referrals for divorce recovery, and information-sharing with the church family. Even though each marriage failure plays out a bit differently, it is important for the pastoral leader to at least have a game plan for hope and healing.

Request for Remarriage: Those who deal with the practical application of the biblical material relating to remarriage tend to make one of two equal and opposite errors: either they apply the texts too “legally” or too “gracefully.” It is easy, for example, to apply Jesus’ words in Mark 10:11-12 as an injunction against remarriage—as a mandate never to solemnize a marriage where there has been a divorce. It is equally easy to apply a “cheap grace” where vows become trivial and multiple marriages acceptable. What is difficult is a pastoral response that maintains integrity with Jesus’ hard sayings and abounding grace. There is no explicit biblical warrant for remarriage, other than the death of a spouse. In fact, the material addressing this issue directly in the New Testament tilts toward remaining single. Therefore, requests for remarriage remain one of the most enduring pastoral dilemmas.

The approach that retains the most integrity with Scripture is for the community of faith to make remarriage decisions on a case-by-case basis. This is the best assurance that “law” and “grace” will be applied redemptively. As a practical matter, the specific “community of faith” that would directly address such a case needs to be a small (6-8 people), spiritually mature cross-section of the church family. That requires a set of guidelines for identifying and putting into place such a group. Such guidelines are best embedded in an overall set of marriage guidelines, communicating a cohesive theology of marriage.

Among the responsibilities of the small group are the following: to listen to the couple’s story, assess the degree of healing following the divorce(s), mediate forgiveness (if necessary), offer insights, and determine readiness for marriage. A great deal of care must be taken to assemble a group with the spiritual maturity and the gifts to do this kind of work. For the process to have integrity, however, the couples must submit to the group for a final decision regarding marriage within that community of God’s people. Support: A failed relationship may not only leave the affected parties emotionally paralyzed, it can also paralyze the church. Fearing that they will do or say the wrong thing, or fearing that they will encourage a wrong decision, Christian sisters and brothers often withhold their support at a time when it is needed most. When a marriage or family is in trouble, the most immediate action needed is to reach out. Emotional support at these times should not simply be deliberated, it should also be delivered.

Discipline: One way to maintain a balance between “law” and “grace” is to embrace discipline. Discipline should never be understood as punishment, but rather as spiritual conditioning for renewed commitment and service. To be effective, such an understanding cannot be applied arbitrarily, but must rise out of a pre-existing discipline culture in the church.

In the midst of divorce proceedings, for example, both partners might be asked to set aside their ministry responsibilities in order to give full time and energy to the work of recovering their marriage. They may be asked to pair up with a mentor-caregiver who can gently lead them through the “heart work” associated with marital failure. If there is sin involved in the breaking of relationship, one or both partners might be asked to confess that sin to a small group of caring leaders. Should the divorce become final, discipline might require a regimen for healing and refitting for service. Discipline should not be reserved only for public sins such as an illicit pregnancy or a divorce. It also needs to be applied to the more private sins that impact marriages and families: substance abuse, spousal or child abuse, premarital sex, adultery.

Discipline will always be painful and imperfect. But if it is applied with integrity and compassion, it remains the best hope for recovering from relationship failures.

Article 12 of the confession deals with the relationship of Christians to the state. Attention is focused on the responsibility of government to “promote the well-being of all people” and to “maintain law and order.” As believers, we are admonished to support the government with obedience, taxes, and prayer, while still remembering that our primary allegiance is to Christ’s kingdom, not to the state or society. In our complex modern world, it can be difficult for believers to appropriately give allegiance to Christ’s kingdom while still respecting governmental authority and praying for leaders. Specific direction in the basic categories noted in Article 12 continues to be important.

The New Realities

According to Article 12, Christians are to cooperate with others in society to advance public welfare and order. Relationship to the state in previous years was often defined by a one-time encounter with the draft board, by conscription in time of war, or by an occasional encounter with use of the oath. We are now faced with more complex issues involving Christians and the state. In the United States, for example, we live in a time when the advancement of public welfare and the maintenance of law and order are increasingly distinguished from one another. In recent years, the focus of government has steadily moved toward maintenance of law and order (as defined by more severe penalties for violations of the law and increased spending on prisons) and away from public welfare (as defined by spending and programs involving education, health care, and public works). Greater portions of our tax dollars are now being spent to punish rather than prevent and to incarcerate rather than to educate. These realities are being felt more keenly within our congregations as all levels of society and government look toward the church for help in addressing the resulting gaps in public care. The pressure of state and society is to give priority to law and order. The desire to protect our families and maintain our personal and financial security may lead us in the same direction. It is our responsibility to act out of allegiance to God’s kingdom as citizens of heaven and those who look forward to the imminent return of Christ. We are to be ambassadors of reconciliation in situations of sin and brokenness. We cannot be ambassadors of Christ if our allegiance is rooted in a particular nation. This applies to the local congregation as well. Are we ready, as citizens of heaven and members of a local congregation, to respond to the needs of public welfare left unaddressed by the state? Are we ready to witness to the state about the need to defend the weak and care for the poor?

The New Influences

Relationship to government as defined primarily by issues of participation in the military, swearing of oaths, or payment of taxes can no longer be the sum of our focus when considering the modern pressures of society and state. We must more consciously consider the subtle and increasingly pervasive influences of the broader social order.

The historic position of the Mennonite Brethren is that we give primary allegiance to the kingdom of God, not the state. The history of Mennonite migrations and stories of conscientious objectors to military service provide ample testimony. With the decreasing overt influence of the state in our lives (such as in general conscription), issues of ultimate allegiance become less clear. Occupational pursuits, nuclear family priorities, and concern for immediate and long-term personal security are becoming greater influences upon decisions made in regard to the Christian’s relationship with and witness in society.

On the congregational level, most local churches no longer spend significant time and energy on issues of military conscription or the exercise of oaths. This is true partly because of changing social realities and partly because many of these questions have been addressed or dismissed in the past when these issues seemed more urgent. However, specific situations do persist.

Congregations continue to have ample opportunity to exercise faithful witness to the kingdom of God in light of the pressures of society and state. Following are only a few examples of the many ways in which we can witness faithfully in the world while rejecting those pressures which threaten to compromise Christian integrity. These highlight some areas of “rub” that can occur while we dwell in this world, yet live as citizens of a higher kingdom who look forward to the unexpected and imminent return of Christ.

Diversity and Inclusion

What does it mean to witness against racism, sexism, and classism, and live as those whose citizenship is in heaven? In recent history, our national denomination has been mono-ethnic and solidly middle-class. It is now becoming more ethnically and economically diverse. A real challenge exists for those of Northern European ancestry who have historically held power and staffed the structure of the denomination. We must respond faithfully and with integrity to the existing under-represented congregations already a part of our structures, and the congregations of new immigrants and people of other backgrounds who wish to join our denomination. It is a great challenge to be accountable to one another, individually and as congregations, in the spirit of God’s love for us. We must recognize our temptation to control others and trust God to work in others, finding appropriate ways to share our material wealth and privileged position without being manipulative. We have a tremendous opportunity within denominational structures to be a reconciling presence and healing light in an age full of the darkness of racism, sexism, and classism. We are called to become the church of Revelation 7:9—“a great multitude…from every nation.”

Immigration Issues

What does it mean to witness against discrimination and defend the weak in an era of tightening and increasingly complex immigration regulations? Immigrants who are church members and illegal aliens share their illegal status and testify to the grace of God at district Mennonite Brethren conferences. In light of such texts as the Old Testament injunctions to accommodate the alien and stranger (Deuteronomy 24:17-18), Jesus’ words about our responses to prisoners and strangers (Matthew 25:31-46), and the New Testament command to show hospitality to others including strangers (Hebrews 13:1-2), we must take seriously the call to live faithfully by discerning appropriate responses to our immigrant sisters and brothers, and by rejecting the compromising pressures of public opinion and harsh and confusing laws.

Local churches, on their own or in combination with other churches, can actively address the physical and spiritual needs of the marginalized in their communities. Some congregations are attended by significant numbers of illegal immigrants. For many more congregations, immigration and documentation issues are very pressing. With the continuing adoption of congregations of recent immigrants into the denominational fold, we must consider more seriously the current changes in immigration law and the increasingly restrictive and confusing immigration policies with stiffer penalties. Can traditionally middle-class Mennonite Brethren churches respond compassionately to immigrant sisters and brothers living in our midst, yet in need? Faithful witness might even take the form of advocacy with elected officials, encouraging them to respond with compassion to those who are on the margins in our communities.

Prison Issues

What does it mean for ambassadors of the reconciling Christ to pay state taxes which support a system of retributive incarceration? In some states, residential burglary can mean a 25-year sentence in state prison. Is it enough to send letters and once-per-quarter packages to the ones incarcerated? As those whose allegiance is to the kingdom of God, we should work to address basic injustices in the system. When attachment to our material possessions is so great that we are willing to support long-term incarceration as punishment rather than address the individual and root causes of the offence, we are assenting to societal pressures that can compromise our Christian integrity. Taking seriously the call to forgive and disciple others allows us to proclaim our allegiance to God’s reconciling kingdom rather than the divisive kingdom of this world. Particular attention should be given to those publicly ostracized and often brutalized such as the homeless, recently released prisoners, legal and illegal aliens, and those marginalized because of skin colour, manner of speech, or physical and mental abilities. Involvement with local organizations that minister to prisoners and work to find preventative solutions can also be a point of connection for local congregations looking for ways to embody the reconciling love of God.

Individual Security

What priority do we give our personal comfort and long-term security as those who resist the idolatrous temptation to give devotion to the state? This is another area in which we may find common practice at odds with Jesus’ kingdom call. What is our responsibility to the increasing needs of those losing basic public assistance in our own communities or those experiencing overwhelming poverty in other parts of the world? Are we willing to share part of the interest generated by our capital or even to give some of our capital away? Will we encourage government to care for the weak and poor at the expense of state-guaranteed retirement benefits? It is a fallacy for citizens of heaven to believe that future security can be guaranteed on earth by trusting in our individual abilities to provide for ourselves or the state’s ability to do so. The reality is that others perish, physically and spiritually, when we refuse to share. When we abdicate our Christian responsibility to care for others, we violate the spirit of Article 12.

The local congregation is an ideal forum in which to explore the undeserved blessings given to us by God, to witness to one another about our mutual dependence, and to support one another in making investment and retirement decisions that reflect the values of God’s kingdom.

Daily Life

It is easy to overlook the significance of the ordinary. The state now permeates our lives to a degree that our forebears would not have understood. We depend upon the state for health, safety, consumer regulations, business incentives, vital networks of transportation, regulation of utilities, and for guarantees of minimum wages and benefits. We expect that government will guarantee safe food and water, security of our homes and families, and opportunities for persons to support themselves. It is our practice, if not our confession, to trust government for the provision of those things needed to sustain us on a daily basis. Ongoing discernment is needed to ensure that our ultimate trust remains in God over government.

Beyond the words we use to describe our relationship to God and government, there are a series of symbols by which we represent that relationship in the daily life of the church. Many sanctuaries contain a large Bible to demonstrate the centrality of the Word and a pulpit to emphasize the preaching of the Word, a cross to remind us of the sacrifice of Christ and perhaps a cup and plate to signify our communal sharing in Christ’s sacrifice, horizontally aligned seating that orients us toward the word or perhaps semi-circular orienting us more toward the community of faith. Some congregations display the national flag with the Christian flag in a specific, subordinate relationship as is prescribed in the display of the national flag, symbolic of thanks and loyalty to the nation. The contradictory juxtaposition of such divergent symbols of loyalty cannot be ignored when considering what it means to give primary allegiance to God’s kingdom. It is in our daily life that our beliefs become real, to ourselves and to those around us. When we speak the words of God and live by the patterns of Scripture, we exemplify our allegiance to God. Our churches also provide clues into the nature of our ultimate fidelity. The role of government, and its negative expression in unchecked nationalism, so obviously tearing people apart around the world, remains a great challenge for us in North America as we consider how to declare in word and deed and symbol where our ultimate allegiance resides. Our recognition of and response to the pervasive nature of government influence in our lives and churches has much to say about how we live out our Christian integrity and witness.

Participation in Government

Article 12 does not specifically address the issue of those who choose to participate directly in government. Christians are admonished to “cooperate with others in society” to achieve the ends God sets out for the state, but are clearly distinguished from the state. The article encourages prayer for and an attitude of respect toward government authorities. Some in our churches choose to participate more actively in the daily affairs of government through elected or other positions, and some work directly in law enforcement areas, potentially placing themselves in situations involving the use of deadly force. While there is no outright prohibition to these activities in Article 12, a key consideration is the statement, “As ambassadors for Christ, Christians act as agents of reconciliation and seek the well-being of all peoples.” In this area, as with other aspects of our relationship to society, there is a good deal of discernment necessary in following the example of Christ, who consistently challenged the rich and powerful and stood up for the poor and powerless. Involvement in political parties and governmental processes presents unique, and often difficult, challenges in following this model. It should also be noted that simple abstention from direct involvement in governmental affairs does not free one from such considerations. There is much benefit and security derived from the proper function of government as instituted by God. Just as we recognize the pervasive nature of government influence in our daily lives, so we must recognize the security and freedoms that surround the majority. These benefits should not lessen our desire to follow the model of Christ who spoke boldly to the powers of his time and was willing to suffer the consequences for doing so. Whether we participate directly in government or are recipients of its benefits, we must continue to discern our relationship to the state and our response to pressures which threaten to compromise Christian integrity.

Finding Our Way

Over the years, we have worked to find our way regarding the proper relationship of Christians to the state. In these changing times, we continue to focus our attention and discernment upon a host of less obvious ways in which society and state can influence our lives, affect the needs of those around us, and compromise our commitment and witness as citizens of God’s kingdom.

Article 13 states clearly our commitment to alleviate suffering, reduce conflict, and promote justice as part of our witness in today’s world.

We tend to respond to conflict and violence either by raising our voice and striking back, or by avoiding the conflict and walking away or remaining uninvolved. Christ chose a third option, peacemaking. He absorbed the evil and violence in himself, then released the perpetrators with grace and forgiveness, leaving vengeance and judgment to God. As followers of Jesus, our goal is a life of sacrificial love where even our enemies are treated with grace and forgiveness (Matthew 5:42-48). Christ calls us to be peacemakers—to stand between enemies to bring them together. To make peace is to stanch the flow of angry words, to cleanse the wound and bring healing to relationships. To make peace is to tear down barriers of misunderstanding and prejudice, anger, and hate, and to replace those barriers with bridges of acceptance, forgiveness, friendship, and love. This is what God has done for us in Jesus Christ; it is what we are called to be and to do as children of God (Matthew 5:9).

A New Model

Jesus models a new way for the kingdom community to live, a way of love rather than violence. The paradox of the cross is that it is precisely through suffering and death that resurrection life comes. We are called not only to believe this paradox, but to live it. This new kingdom claims our highest allegiance. A critical issue for its citizens is how to be both loyal to God and loyal to civil governments (Romans 13:1-7). Most Christians understand this to mean that Christians are called to obey the demands of the state whenever possible. This is not blind allegiance to civil authorities, however. The Bible emphasizes that members of the new kingdom community have a higher loyalty. Caesar is not lord; Jesus is Lord.

In the kingdom, people are always more important than possessions. Persons who were created by God in His image, and for whom Christ died that they may be redeemed, are always more valuable than property. Citizens of the kingdom do not insist on legal rights. They surrender personal property. For followers of Jesus, defending personal property (which belongs to God anyway) with lethal force is wrong, and represents a misplaced value system. Article 13 specifically addresses issues of war and international conflict. Most conflicts, however are closer to home.

Marriage and Family Issues

It is time for the church to break the silence concerning violence in marriage and in families. Discipline of children should never leave scars or bruises, whether physical or emotional. The biblical teaching of mutual submission in marriage may never be used as an excuse for physical or emotional abuse. Most churches recognize that violence is grounds for marriage separation, at least on a temporary basis, until the aggressor has found constructive ways of managing anger.

The church must listen to and be an advocate on behalf of victims. It must hold abusers accountable. More than that, the church must teach and model peaceful ways of living as marriage partners and as families.

A related issue is violence to unborn children. It is hardly possible to be pro-peace without being pro-life as well. If we consider the life of our enemy to be sacred, we must also consider the life of the unborn to be sacred. In the same way, if we protect the life of the unborn, should we not also protect the lives of those who live in a country that our nation defines as its enemy?

Church

Surely the church is called to be a community of peace, providing an arena where the healthy exchange of differences is encouraged, supported, and resolved. Unfortunately, the church has too frequently been the place of bitter disputes and hurtful battles, harming its witness to the world. Jesus taught that those coming to worship should first ensure that relationships with others are reconciled (Matthew 5:23, 24). Before approaching the Lord’s Table, we examine ourselves, seeking to determine whether our relationship with God and with our brothers and sisters are open and clear (1 Corinthians 11:27-34). In the past, some churches established peace committees designed to help fellow members resolve disputes—a decision which stands in contrast to our prevailing tendency to “mind our own business.” When we disagree within the Christian community, we should strive to do so as graciously as possible (Romans 14).

Community, School, Work, and Play

Neighbourhood disputes, racial tensions, and crime all provide further opportunities to promote justice, fight prejudice, extend love, work for peace. Community-based mediation services such as the Victim/Offender Reconciliation Program (VORP) offer people an opportunity to practice peacemaking by bringing people together, allowing for restitution, and moving toward reconciliation.

Schoolyard fights, labour/management tensions, and violence among sports players and fans are all variations on the same theme and give Christians many opportunities to work for peace. For example, some schools have established playground reconciliation teams, where students are trained to negotiate (and, if necessary, arbitrate) settlements among their peers. In the workplace, we give employers and employees their due, and attempt to build bridges of trust and understanding. Truth, fairness, consideration, courtesy, and a love for others, even when we disagree with their positions, should mark the Christian’s involvement in work-related disputes. Christians should be encouraged to practice discernment in their entertainment choices. Television shows, movies, and computer games that glorify violence as a solution to problems stand in opposition to the way of the kingdom. In sports, vigorous yet friendly competition honours a worthy opponent. Insulting the referee or trash-talking the opposing team is not the way of Jesus. Our enthusiasm for the game is always tempered by our concern for the well-being of others.

National and International Disputes

For the Christian citizen, national and international disputes challenge a commitment to peacemaking. The present-day dilemma of trying to keep the peace by the threat of force seems counter to Jesus’ words of love for enemies. We deplore our world’s tendency to deal with violence by threatening or committing counter-violence. Such acts generally result in an uneasy truce or cease-fire, an escalation of the violence, or the displacement of the violence into underground forms of terrorism. Reconciliation, on the other hand, eliminates enmity and hate, and cuts the root that feeds the violence by building bridges of understanding, forgiveness, and friendship. It is a huge task, but far more productive in the long run.

We are grateful to God that governing authorities in North America have provided alternative service for Christians who, because of their faith convictions, choose not to enter military service. The church should continue to counsel youth to offer themselves in loving service to reduce strife and alleviate suffering rather than take up arms in military conflict. The church should also continue to provide service opportunities where believers may bear witness to the love we have for all humanity, even our enemies.

What about those who accuse us of benefiting from the sacrifice of others, while refusing to get involved? What about veterans who believe they did the right thing, yet return from war with nightmares and tremendous feelings of guilt? What about members of our congregations who serve in police forces, where lethal force is sometimes expected in the line of duty?

Here the church will probably continue to live in tension between what we believe and the realities of life. Not all countries accept alternate service. Not all believers accept this teaching. As graciously as possible, let us agree to disagree with those who hold different views. Let us be faithful in proclaiming the gospel in its fullness. This includes calling people to suffer for the sake of Christ and to extend love to those who seem unlovable.

At the same time, we extend grace and acceptance, love and support to those among us who disagree with us, or who find themselves making difficult decisions in their line of work.

Remembrance Day, Veteran’s Day

We do not take lightly the sacrifice paid by others in wars in which we were unwilling to participate. Surely we would be ungrateful if we did not recognize and honour their struggle for peace. To remember and to pay tribute to their courage and commitment is certainly appropriate. There is no shame, however, in insisting that our weapons for peace are of another nature. Were we to stand idly by, doing nothing while others are fighting, surely that would be shameful. We are not called to do nothing, however; we are called to active peacemaking. Christ calls us to lay down our lives daily for the sake of the gospel of peace. Our willingness to sacrifice for the sake of the kingdom should certainly be no less than those who have given their lives fighting for their country.

A High Calling

Though there may be disagreement surrounding certain aspects of Article 13, perhaps the greatest need in these issues is not more understanding but more obedience. At the heart, Article 13 calls for Christians to participate in the sufferings of Christ. Jesus said his followers must “take up their cross and follow me” (Matthew 16:24 NRSV). He proclaimed, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9 NRSV). There is no higher calling.

One of the most powerful ways to teach the principles of love and nonresistance, of peace and nonviolence, is by telling stories. Many from our congregations who have worked in missions, relief, inner city, reconciliation, and other such ministries can offer firsthand accounts and experiences in these areas. A variety of printed materials also exist that are suitable for varying ages and settings. Including such material in church libraries and discussing them in class and small group settings is highly recommended. The following bibliography lists several potential resources.

As Christians, we acknowledge God as the giver and sustainer of life. The biblical account of creation reminds us that it is God who first breathed life into human form and called it good. Christians have understood this statement to mean that God values human life, and that the nurture and care of physical life is a part of the stewardship mandate given by God. In our technological society, the giving and taking of life is often understood to lie primarily within human jurisdiction. Increasingly, both birth and death are events to be managed. Issues such as genetic engineering, the use of fertility drugs, and the ability to sustain a heartbeat even though brain function has ceased have complicated what once seemed to be the natural cycle of life and death. This article seeks to help the church wrestle with the complicated sanctity of life issues its members face, both personally and professionally.

Celebrating and Nurturing Individuals

Congregations and pastors perform a number of symbolic acts to celebrate life. Births, anniversaries, educational or professional achievements, as well as other special occasions are frequently acknowledged with flowers, cards, or public announcements. But the care and nurture of life must move to a deeper level if it is to significantly impact those in our care. Nurturing the individual is a discipleship task. Opportunities should exist within the church for every individual to grow from where they are to where God wants them to be. Small group gatherings for Bible study, prayer, and support can often provide intimate settings for the nurture of spiritual and emotional life. Personal visitation and prayer by pastoral staff is also important for the nurture of individuals within the congregation. The care and nurture of children and young people are an extension of Jesus’ love for children and his desire that all come to know the Father.

Many of us will recognize these things as a part of normal pastoral care. When we think further about the implications of the sacredness of life, we must open our eyes to the ways in which this care can be further expressed. Making our church facilities accessible to those with physical disabilities, for example, acknowledges their place within our congregations. Providing and maintaining equipment for the deaf and hard of hearing can be a significant ministry to an often overlooked group of people. Objecting to building codes which require wheelchair access is not only a poor witness to the community, but also suggests that the church wants only “whole” people. Likewise, to teach against abortion while failing to provide a place for the disabled child within our Sunday school program suggests that we are unwilling to see the image of God within each person. Intentionally withholding ministry from certain populations of people may be a grievous sin against God, who longs for all people to know Christ.

The teaching and preaching ministries of the church are excellent opportunities to influence the attitudes of those around us toward others. Care should be given in the kinds of stories and sermon illustrations we use. Making women, teenagers, the elderly, or any ethnic or social group the butt of jokes is usually inappropriate and will be noted by those in the audience. The dignity of life should extend to all. However, we should also be cautious about the present-day preoccupation with the rights of the individual. The dignity of human existence is God-given, not self-imposed, and we invite all people to actively participate in the family of God.

Opposing Actions and Attitudes Which Devalue Human Life

Expressing opposition can be a necessary and valuable part of the church’s witness to the world. Appropriate forms of opposition may vary with each situation and should be discussed within the church community. Consider degrees of opposition on a continuum. One extreme is to do nothing. Praying, contributing resources, voting for appropriate candidates or issues where laws are involved, and writing letters to the editor or to government officials are ways to increase active opposition without being physically present. Counselling unwed mothers, protesting legally at life-devaluing sites or retailers, and even adopting a child are instances of more personal involvement. There are times when opposition could mean breaking human laws through civil disobedience. Individuals should not make such decisions without prayer within the context of the church community.

At the end of the continuum is opposition that breaks God’s law. Committing murder, for instance, by killing an abortion doctor adds wrong to wrong. We also do well to remember Jesus’ words in the Sermon on the Mount when he extends the prohibition against murder to the hatred of one’s brother or sister. Characterizing political leaders, or anyone who holds differing opinions, as evil or stupid reflects poorly on the church’s witness.

Caring for the Defenceless

Caring stems from compassion, and compassion is the work of God in human hearts. Emphasizing God’s tenderhearted mercy and grace toward all can be done through preaching and teaching, by prayer and example. Exposure to the plight of the defenceless through mission and service trips, media presentations, and personal testimonies increases awareness of the need for the application of God’s mercy and grace.

Acts of caring that channel God’s mercy and grace inside the church include prayer in public worship, communicating respect in speech and print, and remodelling facilities to make them accessible to everyone. The church itself becomes defenceless, in a sense, as a captive audience when it gathers. Regulating the public address system to enhance worship and to avoid hearing damage, being sensitive to visiting individuals and groups to ensure that content and presentation are appropriate, and making considerations for all believers present to participate in the celebration of the Lord’s Supper reflect an attitude of caring for the defenceless.

The Church extends caring beyond its walls by sending regular financial support to agencies that meet specific needs locally and globally, and by encouraging individuals to participate with such agencies to meet needs. Caring is also extended when individuals of the church become involved in such activities as volunteering in clinics, retirement centres, and safe houses, offering foster care, and providing home maintenance and other services to the aged and disabled. These outward acts are as valuable to the body of Christ as involvement within the church.

Decisions Regarding Life and Death

To state in the confession that “ultimate decisions regarding life and death belong to God” reminds us of the opportunity the church has to witness to the high value of life and God’s sovereignty over it. While the issue of murder is easily seen as wrong, other decisions regarding life and death may be less clear.

Medical Issues: Pastors, counsellors, and medical personnel are called to help individuals and families sort out complex medical decisions. This must be done with care, recognizing that such decisions are often made in times of crisis. As Mennonite Brethren, we do not condone determining the time of death through an act of euthanasia. At the same time, helping to determine when to stop aggressive medical procedures can be an act of compassionate care for both the dying and for those who stand alongside. There are times when it is quite appropriate to refuse treatment (for example, when disease is already widespread), or to reject the use of artificial life-support systems. These kinds of decisions are best made in community—with the individual, the family, the physician, and a praying church family cooperating and seeking a wise decision.

Encouraging people to donate organs can be a life-affirming act in the midst of what is often personal tragedy. The decision to accept or reject an organ transplant should also be carefully considered. The giving or receiving of human organs can be understood as a matter of stewardship. As members of an affluent society with access to abundant medical resources, we may be tempted to see these resources as a part of our natural human rights. We remember again, however, that the dignity of human existence is God-given rather than self-imposed, and caution needs to be exercised in a culture preoccupied with individual rights.

Assisting people to make wise choices in their use of medical technology and resources can serve as a witness to our confidence in God’s ultimate care and provision. Nurturing attitudes of gratefulness to God, who is the ultimate healer and sustainer of life, reminds us that our trust is in His care for us. While we greatly value the technology that allows us to sustain and care for life, we must not forget that this earthly life cannot be sustained indefinitely. We also witness to God’s grace in the way we endure suffering and approach the end of our earthly life. Helping congregations think about these issues before the point of crisis is wise. There are many Christian doctors and medical personnel who might serve as resource persons for Sunday school classes or other study groups. Those who are suffering or in the last stages of life can be inappropriately marginalized in our congregations if we avoid these important issues.

Fertility Issues: The Old Testament charge to “be fruitful and multiply” has ethical implications for Christian couples. Many choose to see family planning as a part of responsible stewardship—not only of personal resources but also of the earth’s resources. It is appropriate for pastors and counsellors to help couples think through the implications of their decisions regarding birth control methods and fertility procedures. For example, choosing birth control methods that prevent fertilization rather than methods that induce abortion reflects our belief that life is never to be regarded as waste material. It is also appropriate to call for responsible use of fertility drugs and procedures. Methods such as warehousing of fertilized eggs or the use of selective abortion to reduce the risks of multiple births seem an affront to the dignity of human life and God’s design for its conception. This can be a very emotional issue for couples who are having difficulty conceiving and great care must be taken in helping couples work through these issues. It must be remembered, however, that our worth in God’s eyes and our place in the Christian community are not based on our ability to reproduce. At the same time, to ignore the pain of couples who cannot conceive is to deny a very real grief.

Recognizing the Limits of Medical Science

Pastors who maintain a diet of reading material covering a wide range of current topics and issues, including scientific/medical breakthroughs and treatments, will find themselves better able to recognize limits to the value and use of such findings. However, recognizing such limits and applying them to individual situations may require more discernment than any one pastor can provide. Since application in this area depends largely on individual cases, there are others such as family members and physicians that will share in the responsibility for determining these limits. Good communication and rapport with others in these settings is vital to carrying out the pastor’s unique role.

The pastor’s role can include assessing a person’s underlying beliefs, fears, and spiritual condition, presenting appropriate Scripture, and providing assurance of God’s faithfulness and promises through counsel and prayer. In cases where end-of-life decisions are being made, the pastor’s role should be readily accepted and offered graciously in support of individuals and families in need.

Positions such as those on local ethics boards are often open to pastors and people within local congregations who have medical/philosophical training and experience. Such opportunities provide unique ways to bear witness to God’s sovereignty in matters of life and death.

Offering Hope and Healing, Support and Counsel

Churches offer hope to all through the proclamation of the gospel. This hope is effective for this life and the next. Where individuals have suffered injustice or felt the pain of life-devaluing procedures or situations, the church can do more than speak of salvation’s hope to come. Hope is available already to provide freedom from guilt and shame, fear and despair. The Holy Spirit manifests such hope through the church in ministries of healing. As people are invited to receive salvation, so they should be invited to receive healing. Such healing may require confession and repentance, counsel or more medical care. The Bible calls the church to pray, and on occasion, to fast to effect healing.

Hope is evident through ministries of support and counsel. Small groups form an excellent environment for support and invite members of the congregation to participate actively in the ministry of healing. Where more intensive counselling seems necessary, the church can draw on the resources of Christian counsellors and agencies. Pastors should be clear about the limits of their personal abilities to provide counselling services. Developing good working relationships with Christian counsellors increases the ministries of the church and is an effective way to offer hope and healing to those in need. It must be remembered that many of the decisions concerning life and death are enormously complex. The boundaries between right and wrong are often difficult to determine. We should be cautious in our approach, acknowledging the limits of our knowledge and the ultimate grace of God.

Christian stewardship is the faithful, wise, and responsible management of God’s created order. The focus of this article is on the stewardship of the earth’s resources and of personal resources.

Stewardship of the Earth

God has given humans the responsibility to be stewards of creation. Good management involves both protecting the earth from destructive exploitation and developing resources for the good of humankind. The church can provide helpful information and teaching that will enable its members to discern how best to manage the potential of the earth without damaging the environment.

Raising consciousness toward environmental concerns can be achieved through various activities. Encouraging recycling through special drives or community activism, for example, has both practical and symbolic value. Taking care to conserve water and energy also furthers participation in environmentally friendly practices. Using recycled materials and avoiding use of products that damage the environment can both raise awareness and help protect the earth. Periodic encouragement of such activities by the congregation is consistent with the creation mandate to rule over the earth. Although Mennonite Brethren have become increasingly urban, we continue to have a large number of our people engaged in agriculture. Farmers are often faced with the conflict between using chemicals to increase productivity and avoiding the use of chemicals to protect the environment. Instead of avoiding the issue, the church that takes seriously its role in stewardship of the earth will create forums in which these difficult questions can be addressed.

Strategies for Generous Living

Jesus’ message regarding money is that it is a means for living, not an end in itself. A closer look at Jesus’ life and message can open the way for a fulfilling life lived for God. The focus must be that of 1 Peter 3:15: “Simply concentrate on being completely devoted to Christ” (Phillips).

Strong forces are at work to distract us from Christ. We are not likely to take steps toward solving a problem if we do not recognize a problem. Scripture points out our bent toward greed and the eventual impoverishment to which it leads. Personal stock-taking is a healthy and necessary exercise. As part of such a check, we might gather data. We might keep a weekly time log involving the following areas (and others as appropriate):

Time used to earn/spend money

Time used for personal care (sleep, exercise, etc.)

Time used for relaxation/entertainment

Time with family/friends/neighbours

Time in church-related activities

Time spent ministering/volunteering

Time with God

Such an audit may not evaluate the quality of time expended in each instance, but it is a beginning. The overall profile begins to take shape. Where we spend our time is a strong indicator of our stewardship values.

Prioritizing Kingdom Interests

To live as a Christian is to learn to live as fits the reign of God. While it is Christian to work to make a living, what becomes problematic is becoming so absorbed in making money that spiritual interests are crowded out. In establishing our lifestyle, we make choices that exhibit our priorities. A lifestyle includes choices about housing, furnishings, clothing, luxuries, entertainment, investments and savings, and giving. Such decisions are made with a set of priorities in mind.

We are constantly exercising priorities. For example, we may settle for purchasing a small used car because for us the decor of the home or a highquality entertainment centre is more important than mode of transportation. Others may choose to live in cramped living quarters with minimal comforts if by so doing they can indulge their yearnings for sightseeing and travel. Inject into these equations a devotion to Jesus and his kingdom, and the prioritizing process takes on complexity. For example, will any of the above priorities shift to using one’s travel money to spend time as a counsellor at a Christian camp, or to volunteer for short-term missions or relief work? Would one spend less on eating out and more on hospitality to international students?

Success and wealth are high priorities for many North American Christians. Jeremiah the prophet called for a priority higher than either of these. “Do not let the wise boast in their wisdom, do not let the mighty boast in their might, do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the LORD; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight” ( Jeremiah 9:23-24 NRSV). To know God, which means to live in dynamic connection with God, is a value higher than wealth or success.

For a believer, greatest value is attached to Christ and his kingdom. Ideally, a Christian should want more than anything in the world to see God’s justice and righteousness prevail and kingdom causes succeed. Christians decide that their time and resources need to be committed to the kingdom. The implication is straightforward: money and time are shifted from other areas of life to kingdom work. If $500 is given toward a need or ministry, that $500 will not be available for investment in stocks or purchase of a bigger, better refrigerator.

Stewardship Assumptions

The concept of stewardship turns on several assumptions, each of which plays itself out practically in our lifestyle. One basic assumption touches on ownership. In Western cultures, individuals own things. In some cultures, the group owns and shares things. In places where Baal was worshipped, the king owned the land. Christians say all belongs to God. A fitting response is thankful contentment (Philippians 4:11-12). If God is owner, I have strong reason to be thankful both for what is termed a little and what is termed a lot. A lifestyle of excessive consumerism is fueled by discontent. A further implication of seeing properties as God’s gift is that we are blessed in order to be a blessing. Like other gifts of God, material abundance is to be used for the benefit of others ( James 2:14-17; Matthew 10:8).

A second assumption involving stewardship is management. Management includes attention to creative production and oversight of finances and income. Every Christian is a manager of assets in the interest of the owner, God. An appropriate amount is retained for the livelihood of the manager, but the object is to enhance the owner’s gains. One objective of money management is to place the resources in secure investments. Jesus teaches that the most secure investment is the kingdom of God (Matthew 6:19-34). A third assumption in exercising stewardship is accountability. Christians should exercise social responsibility in making their investments. One’s gifts are not a private affair. There is a public dimension to the exercise of stewardship. Jesus warns of an end-time audit (Matthew 25:14-46). The church can offer accountability groups to its members that will allow for discernment in both specific investments and general lifestyle issues. Legalism and individualism stand as dangers at the extremes. Rules cannot be easily standardized. In some cases, expenditures involving costly goods or properties may be a praiseworthy use of resources, while in other circumstances such expenditures would be detrimental or even deplorable.

Practical Hints for Effective Stewardship

Following are a number of suggestions that can help focus efforts toward effective stewardship for God’s kingdom and the simplifying of one’s lifestyle in an age of materialism and consumerism: Establish a mission statement with respect to your money. Consider what ideals, income level, standard of living, investment, savings, and retirement issues are important to you and consistent with God’s rule in your life.

Acquire possessions according to criteria of usefulness rather than status. Cars and clothing, for example, call for excessive outlays if status is a major criterion. If usefulness is the criterion, expenditures are almost certainly less.

Cultivate the habit of generosity. Experience the freedom that comes from giving things away.

Make matters of investments and larger expenditures the subject of prayer and counsel. Seek the guidance of the Holy Spirit. Don’t neglect the guidance of individuals in the community of faith.

Refuse to accept the propaganda of advertising and consumerism. It has been observed that “Contradicting the present is the central evangelical task in our time.” Be wary of seduction by today’s endless ads and sales pitches that promise happiness and fulfillment through acquiring more and having more. Remain in control of your expenditures.

Work and rest are major issues for the North American church. We are a society driven by a deep-seated need to be busy, either with economically profitable activity or with recreation. Our self-image is tied to this need to be busy: we are useful, worth something, when we are productive. Our values and priorities regarding time use are shaped by the drive to busyness. Therefore the Confession of Faith sees the importance of biblical teaching regarding our work, our need for rest, and our observance of the Lord’s day.

Work

A major component of our lives is the work we do. John Redekop, in an article in Faith Today (Sept/Oct 1989, 18-23), estimates that the “average working Canadian spends some 88,000 hours on the job from the first day of full-time employment until the retirement celebration.” He concludes that “most of us spend almost 40 percent of our waking time at work.” But biblically speaking, work is more than just time spent “on the job.” Work includes taking care of one’s household (providing food, shelter, security, stability), providing the infrastructure so that society can function (government, health care, transportation, commerce, etc.), and exploring the breadth of creation (science) and the heights of human culture (the arts). It is important for the church to communicate that all types of work are honourable as ways of living responsibly. The executive, the mechanic in the garage, the stay-at-home mom or dad—all these ought to be helped to find the God-given dignity and purpose of their work. One congregation has celebrated this by having a “Labour Day” Sunday in which everyone is to come to church in their weekday work clothes. (Of course, that would only work if it weren’t already the normal practice!) Testimonies and teaching focused on the world of work would be appropriate for such a day. Another church had an adult Christian Education series focusing on the world of work. People who worked in different jobs were interviewed with the following three questions: “What are the greatest rewards of your work?” “What are the larger or global forces that affect your occupation?” “How do you integrate your faith and your occupation?”

In our teaching, it can help us if we distinguish between our “vocation” and our “occupation.” Our occupation is what takes up our time: business, housekeeping, professional duties, the farm, school, and so on. Our vocation, on the other hand, is our “calling” from God (1 Corinthians 7:17). It is God’s uniquely tailored will for our spiritual growth, within a certain set of occupations and roles. Our calling, our vocation, is to become Christlike in whatever we do; our occupations form the stage on which this transformation takes place. Sometimes, our vocation will lead us to change occupations: some have moved out of the military, or out of a business with unethical practices, or into full-time pastoral work as a result of following the call of Christ. We want all Christians to understand that they have a calling, a ministry. Ray Bystrom is helpful as he describes vocation in his first of a ten-part series on “Ten Words For Those Who Work” (Marketplace, 24/6, p 11). He says, “a sense of God’s calling in one’s life should prompt all God’s people—not just clergy and missionaries—to do the very best, whatever their trade, job, occupation or career (Colossians 3:23). As Martin Luther King once said, ‘If you are called to be a street sweeper, you should sweep streets as Michelangelo painted or Beethoven composed music or Shakespeare wrote poetry. You should sweep streets so well that the host of heaven and earth will say, Here lived a great street sweeper who did his job well.’”

Ministering to Those Out of the Workforce

What about those who aren’t in the workforce? Churches ought always to be careful that we do not rank people according to their occupation ( James 2:1-5). We tend to place a lot of value on what we do: “I am what my job says I am.” And we unconsciously take a second step: “I’m worth what my job says I’m worth.” This is a dangerous assumption that needs to be firmly resisted by the church. We must learn to find our worth not in what we do, but in who we are in God’s sight. Especially in communities with high unemployment, or where there are people with disabilities that keep them from working, or with a lot of retirees, it is important that we project the message that all people have dignity in God’s eyes, regardless of their job situation.

How can we effectively pastor these people? We can be careful that our first question to newcomers isn’t automatically, “So, what do you do?” Furthermore, we should make sure that Paul’s word in 2 Thessalonians 3:10 (“Anyone unwilling to work should not eat” NRSV) isn’t directed at those who can’t work, but at those who refuse to work. As to the situation of the unemployed, there are several things that the church can do. First, we must be careful to recognize the emotional and financial stress that the unemployed will face. It is the role of the church to remind the unemployed that their value as a person is not tied to having a paying job. Without minimizing the pain of unemployment, the church can offer the person who is temporarily out of work opportunities for meaningful service within the community. Second, persons with disabilities are often marginalized in the workplace. It is the role of the church to witness for the worth of these people and to take the lead in seeing to it that people with different abilities are afforded opportunities for meaningful labour. Third, if we accept the work of God as our model, we will not view our work as primarily a means to an enjoyable retirement. Rather, the most fulfilling retirement is one filled with activity (work) that is less driven by immediate needs and more by our interests and abilities.

Work and Meaning

A further challenge arises from the apparent meaninglessness of some modern work, a futility that many people experience as a trap, even a kind of slavery. Some may perform jobs which are repetitive or seem to lack larger value, or sell products that appear to have little ultimate significance. Others may suffer the stress of trying to achieve higher productivity with lower compensation. Many modern pressures can make work seem meaningless or even sinister. This is a true challenge for the church that seeks to bless and dignify the Monday to Saturday world. Ecclesiastes is a helpful starting point, both as an empathetic expression of this meaninglessness, and for its eventual conclusion: delight in the daily blessings (food and drink, 3:13), and persevere in serving God the Creator (12:1, 13). Christians should be helped to go further than this. Through the guidance of the Spirit, dreary occupations can be transformed so that they, or the relationship-building that they permit, become spiritually-focused activities, such as the fishermen whom Jesus called to start “catching people” for the kingdom (Mark 1:17). Whatever the job, Christians are called to work honestly and well, knowing their performance and attitude serve as a witness to God.

Rest

As a denomination with its roots in northern Europe, Mennonite Brethren tend to display what has been called the “Protestant work ethic”: industriousness, frugality, and a general reluctance to pause and enjoy the fruits of labour. At present, many North American Christians are indistinguishable from their non-Christian counterparts in their obsession with work at the expense of rest and leisure. While there is truth to the proverb that “idle hands are the devil’s workshop,” we miss the blessing of rest when we equate idleness with rest and leisure. Scripture reminds us that we were created with a need for both work and rest. Never was rest secondary to work. Rest and work, when held in proper balance, provide the Godordained rhythm of life that is necessary for life in the kingdom of God. In his book Margin, the physician Richard Swenson, challenging his readers to a restored balance and margin for stressed lives, says, “it is at Sabbath time we suspend dominion work and instead worship the dominion-Maker.” We want to make sure we have a clear and biblically sound understanding of “rest.” Rest is not just inactivity (which might seem a chore to many people). Rest is what allows for the renewal of body and spirit, and is therefore something uniquely individual. At the same time, the biblical Sabbath laws teach us that rest should have a corporate dimension, since the whole household (the socio-economic unit of family, workers, livestock) is included in the Sabbath command (Exodus 20:10). We suggest that this kind of rest should be visible both in our social and spiritual households: our homes and our churches. Families have chosen to celebrate Sabbath in different ways, such as in a special meal with time set aside for prayer and Scripture reading, or with a special family night. (See Carol Brazo, No Ordinary Home, for an inspiring window into Christian Sabbath-keeping; Eugene Peterson’s chapter on the Sabbath in Working the Angles is also helpful.) Further, we ought to be careful that we do not practice the discipline of rest at the expense of the balance of our time. It doesn’t work to cram seven days’ worth of work into six, so that we can say that we are “taking one day off “ each week. That runs against the grain of the biblical concept of rest as a discipline and a sacrifice. Part of the blessing of a period of rest is to show us that we are not in control, that we are dependent on God and His providence. The ideal Christian life is not a hurried life; it is a life where leisure and perspective are an active part of the fabric of every day, every hour; not just during one day in seven.

The Meaning of Sabbath

We stand to learn something from a Jewish understanding of the Sabbath. In Jewish tradition, the Sabbath rest is seen as a “sensual” time: a time to delight, through all the human senses, in the goodness of God’s creation. The Sabbath rest gives opportunity for intimacy with God. Jewish tradition says that God loudly announced the Ten Commandments to Moses—all except the Sabbath command. This one he whispered, because the Sabbath is for intimacy with God. Pious Jews will recite from the Song of Solomon to welcome the Sabbath, first because Solomon’s poem celebrates the sexual intimacy which is the climax of the creation story, and second because the Sabbath is seen as a wedding celebration between God and His covenant people. This perspective helps us as Christians to understand the sensual and life-giving blessing of biblically appointed rest.

Whatever form it takes, whatever activities it includes or excludes, we want to make sure that the primary intentions for the Christian’s period of rest are upheld: a sacrificial expression of thanksgiving to God and trust in God, a time of blessing and peace, an opportunity to delight in the goodness of God’s world. The same holds true for a congregational (or smaller group) commitment to observe a Sabbath rest. This kind of rest takes discipline and submission to the group consensus as to how it will be observed. As the discipline of rest is internalized, the blessings become primary, and the Sabbath rest is allowed to have its way with us as God intended: for spiritual, emotional, and physical renewal.

The Lord’s Day

There are two main pastoral issues that arise when it comes to the Bible’s teaching about the Lord’s day. First, how (and when) should we observe it? Second, what is the connection between the biblical teaching of Sabbath rest and the Lord’s day? We will be helped if we discuss the second question first. The biblical Sabbath and the Christian Lord’s day are not to be equated. That is, we do not observe the Lord’s day as if it were literally a Christian Sabbath. While many Christians may hold to that practice, we must reject it as inconsistent with an Anabaptist approach to the Bible (in the same way that Anabaptism rejects the notion of baptism as a Christian [infant] circumcision, church leaders as the Christian equivalent of Old Testament priests, a church building as the counterpart of the Old Testament temple, or a Christian nation and its wars as functionally equivalent to Old Testament theocratic Israel). The Lord’s day may be the occasion for us to practice principles which we derive from the Sabbath, but it is not a Sabbath in the Old Testament sense.

What about the “sanctity” of the Sabbath (Genesis 2:3; Exodus 20:11)? Are we not in danger of desecrating something which God blessed at the beginning of creation? We have to say, first of all, that God’s blessing was placed upon the seventh day, not the first, and therefore a strict practice of the sanctity of the Sabbath would lead us to observe Saturday (or more specifically, Friday sundown to Saturday sundown), as do Jews, Seventh Day Adventists, and a few other groups. The actual “sanctity” of the seventh was never, scripturally speaking, transferred to a different day.

But two things changed with Jesus. First, he proclaimed himself to be the Lord of the Sabbath, and therefore to have a greater status and authority than Sabbath observance itself. Second, he appointed with his resurrection the first day of the week as the day on which the New Creation broke into this world system. The question of “sanctity” was pressed further at Pentecost, when the first believers were “all together in one place” on the first day of the week (Acts 2:1). The Holy Spirit, who is the source of all divine sanctification, was poured out onto a people. Thus God’s blessing and sanctity are now seen above all in a sacred people, the messianic community of the Spirit, and not in sacred times or places. While the seventh day may still be sacred, the Church is more sacred in God’s eyes. When a church is divided because it cannot agree on whether or not a certain activity is “permitted” for a Christian on Sunday, this division is more grievous to God than any perceived “breaking” of a Christian Sabbath. All of this goes to say that we do not look to the Sabbath law as our primary source for understanding what the Lord’s day is about. We look to Jesus, the power of his resurrection, and the gift of the Spirit. And so we return to our original question: How should we observe the Lord’s day?

It is best to celebrate the Lord’s day on the first day of the week, Sunday, as has been the practice from the earliest days of the church. To do so is a significant theological statement: we say that history matters. Celebrating Sunday as the Lord’s day says that we believe that God intervened in history, that the transcendent Lord of the universe intersected with this broken planet on a particular Sunday morning centuries ago. It says that we are part of an unbroken line of descent from another supernatural event, the outpouring of the Holy Spirit, which signified the birthing of the true people of God. We know from personal experience that we don’t need to observe a friend’s birthday on the particular day; but it feels more appropriate to do so. In the same way, it is most appropriate to celebrate God’s greatest acts in history on the day they really happened.

The New Testament communities of faith assembled on the Lord’s day. It was, we may say, a spiritual family gathering, for the purpose of encouraging and prompting people “toward love and good deeds” (Hebrews 10:24). Our practice of “going to church” derives from this assembling of the saints, and thus the church-related gathering is an important part of celebrating the Lord’s day. We will want to make sure that our church gatherings do indeed reflect the New Testament concerns for what can and ought to happen when God’s people gather. (See Article 6, Nature of the Church, and portions on worship in the pastoral application of Article 1, God.)

Alternative Days

For most of us, Sunday provides a good opportunity to practice the discipline (and receive the blessing) of biblical rest. Because of this, we have chosen to say in our confession that believers limit their labour “to work of necessity and deeds of mercy.” For some, however—those who work in “essential services” such as health care and public safety, for instance—Sunday rest may not be an option. These people ought to be encouraged to find other ways of practicing the discipline of rest, and urged to consider ways they can honour Jesus (and thus the Lord’s day) through their occupational services. Pastors and others who invest heavily in Sunday activities often feel that Sunday is definitely not a day of rest. Churches should ensure that their workers can practice a biblical rest. Churches should make sure that their pastors, especially, are able to take necessary sabbatical rest (both weekly and longer term) in order to maintain a God-honouring and healthy pattern of work. Some congregations hold their main church gatherings on days other than Sunday. How do we evaluate this? First, the New Testament is clear that the day is not of primary significance (Romans 14:5-6). Any day can honour the Lord. The motive for non-Sunday services is generally given as outreach and flexibility. Wise church leadership will, we suggest, distinguish carefully between these two motives, because “flexibility” is a two-edged sword that can both enhance and cripple a church’s outreach. It will enhance it, of course, by allowing more people to come at more convenient times, and often with a choice of the kind of church gathering being offered.

But such flexibility can also cripple a church by masking a possessiveness of one’s time. It can permit a major area for discipleship, submitting one’s time-use to God, to go untouched. If a midweek gathering is used so that people can “get in” their hour or two of church, leaving them free for a weekend at the cottage, we would do well to discern what impulses and motivations lie behind this. An attitude that says “the weekend is my time” tells us that there are some spiritual issues which need addressing, issues of stewardship and submission to Jesus. We ought also to be on guard against idolizing the modern gods of recreation and sports. Unchecked enthusiasm for sports and recreation can weaken commitment to gathering with the family of God.

Some will respond, “But isn’t it better for people to come to a midweek gathering than not go at all?” The answer, obviously, is yes. But the healthy church will not ignore potential concerns in this area—just as it will not ignore the condition of those who might “religiously” attend Sunday morning service but live ungodly lives for the rest of the week.

Gifts of Work and Rest

The pattern of work and rest is a gift from God the Creator. Work is part of our divine calling or vocation. Rest is a spiritual discipline that needs to be recovered. The Lord’s day is best observed as a time for worship, fellowship, and service. While legalism can destroy the spirit of biblical Sabbath teaching, the divine plan of work and rest is the model for productive and sustainable Christian living.

With increasing frequency, pastors and church leaders in North America face questions about the relationship of Christianity to other faiths, as the communities surrounding our churches become more religiously diverse. A useful way to describe the growing diversity of faith commitments in North America is “religious plurality.” This is somewhat different than “religious pluralism,” a term often used to state a philosophical position which considers all faiths to be equal paths to God. (See Article 17 Commentary.)

Motivation for Mission

While we do not agree with religious pluralism, Article 17 approaches the reality of religious plurality in a positive way: it states that “salvation is available to all.” In other words, the good news of Jesus Christ which we know from the New Testament is also good news for people who are committed to other faiths. The way of salvation which God opened for us through the death of Jesus is open to people of other faiths as well. This approach encourages believers to strongly affirm Jesus as the Only Way. The phrase “the assurance of eternal life” indicates one of the dimensions of salvation which Christians have the privilege of sharing with people of other faiths. Scripture speaks clearly to this hope, which comes through the gospel alone. But this is just one of many aspects of salvation in the New Testament which could be highlighted. One could also speak of the defeat of the powers of evil, sin, and death, liberation from the oppressive power of the enemy, and the abundant life that Jesus promises to those who follow him. Pastors and church leaders can help congregations strengthen their motivation for mission by providing preaching and teaching on the truths which propelled the first Christians to evangelize their world. Mission is motivated by our desire to proclaim God’s sovereign authority in the world, God’s love for the world, and God’s desire that no one would perish but all come to repentance. The Scripture passages listed in support of Article 17 suggest good starting points for such encouragement.

The article sounds a definite call to action, stating at the end of the second section that the Christian way is to “lovingly and urgently proclaim Christ as the only way of salvation for all peoples.” Similarly, the end of the third section describes proclamation of the gospel among all peoples as “our task.”

Living Among People of Other Faiths

Article 17 was drafted partly in response to demographic developments in North America, where people of many religions are moving into the communities surrounding our churches. It is useful to note, however, that Mennonite Brethren churches in other parts of the world, such as India and Congo, emerged in the midst of competing faiths. They continue to function as minorities in their societies. Many in these churches have already thought through important questions about other faiths, and may be in a position to help their MB sisters and brothers in North America.

The Bible offers many helpful resources for questions surrounding people of other faiths. The New Testament was written at a time when the Christian population was a tiny minority in the midst of competing faiths. The witness to Jesus recorded in the Gospels, the Christological confessions in the letters of Paul, the bold evangelism of the first Christians recorded in Acts all took place in a multi-faith atmosphere. All of these biblical stories thus become very relevant for the situation which is emerging in North America. For example, Philippians 2:5-11 provides a solid foundation for preaching the divinity, incarnation, and exaltation of Jesus. Similarly, Colossians 1:15-20 is a great launching pad for preaching Jesus’ pre-existence, supremacy, and role in creation. Hebrews 1:1-4 proclaims the centrality of Jesus in the way God has spoken to the world, and Romans 10:9-13 makes unmistakably clear that Jesus is Lord of all people. The Gospel of John announces the truth of God’s one way of salvation through his son Jesus Christ.

Non-Biblical Approaches

Another reason that the question of other faiths has become more urgent is that some Christians are attracted to non-biblical approaches to religious plurality. One popular solution is an idea of “tolerance” which says that to be kind to people of other faiths, Christians need to say that all religions are equal. This secular notion copes with religious diversity by stating that all religions are true and none false. In this non-Christian view, Jesus becomes only one saviour among many.

But this runs counter to the witness of Scripture. The central teaching of the New Testament is that Jesus is Lord of all, and that there is no other Lord. (See article by John E. Toews listed in the bibliography.) The danger in accepting secular solutions to religious plurality is that they can lead to denial of the Lord Jesus Christ.

When Christians begin to choose non-biblical views over the New Testament witness to Jesus, there is cause for alarm. The challenge for church leaders is to help our congregations think of their non-Christian friends with love and generosity, while still holding firmly to the truth about Jesus.

Attitudes Toward Other Faiths

Article 17 takes a cautious approach to the question of truth in non-Christian faiths. But it affirms that “God has not left anyone without a witness to the Creator’s goodness and power” (see Romans 1:20), and lists Acts 10 (Peter and Cornelius) and Acts 17 (Paul in Athens) as helpful passages for this question.

A good idea for shining further light on this question is to consult Mennonite Brethren who have experienced world religions first-hand. Invite speakers from African and Asian MB churches, or missionaries who have studied other faiths and lived among people of other faiths, to interact with your congregations.

Respecting People of Other Faiths

Article 17 is straightforward, however, on the Christian attitude toward people of other faiths. It says that we are to treat them with respect. This opens the way for many practical expressions of respect and friendliness. First, we can express cross-cultural neighbourliness. Cultural differences with people of other faiths can provide contact points for building good relationships. Mennonite Brethren are a culturally diverse, global fellowship. This cultural diversity is not something which poses a problem for us. Rather, it is something we can affirm and celebrate. As we show appreciation for the cultures of others, we build a strong foundation for discussing spiritual issues where there may be disagreement.

Second, we can engage in interfaith conversation at the local level. In the context of friendly relationships, Christians should confess their faith to others and listen carefully to how others describe their faith. Both of these actions show respect to people of other faiths. Avoid stereotyping or caricaturing other faiths. Rather, learn to know other faiths as their practitioners themselves experience them. Many people of other faiths are grateful when Christians show a strong faith of their own and do not hesitate to speak openly of it.

Third, we can take opportunities to cooperate on social issues. Christians and people of other faiths frequently find themselves on the same side in public issues of morality. Many people of other faiths share the very important perception that human life is lived in response to a Creator God who gives humans laws for their behaviour. This can lead to similar views on such issues as abortion, sexual morality, and the education of children. Standing together with people of other faiths on these social issues is another way that Christians can treat others with respect.

Trusting in God

Some worshippers in our congregations struggle with questions about the eternal destiny of those who have not heard the gospel of Jesus Christ. Article 17 does not give an answer to that question, but leaves it “in God’s hands.” It counsels trust that God will do what is right.

As the article suggests, it is good to maintain a measure of modesty concerning how much we humans know about God’s ways in these matters. However, Christians should act upon what can be clearly known from Scripture. Strong motivation for mission is based on the deep conviction that the good news about Jesus is the power of God for the salvation of everyone who believes. Its foundation is the confession that Jesus Christ is Lord of the universe. It is a response of gratitude to God for saving us through the death of His Son, and a desire that the blessings we enjoy should reach people of other faiths as well.

The article on “Christ’s Final Triumph” raises practical pastoral issues in two basic areas: the first involving death and the afterlife and the second involving eschatology and the “last days.” The Bible calls Christians to live their lives with the end in view. With such a perspective, the Master is given free rein to align our life priorities and nurture us to maturity. Such a life will receive, without reservation, the acclaim of heaven as the words “well done” are sounded.

The teaching of this article is a comfort to the believer and a warning to the non-believer. It speaks words of assurance to all believers, especially those struggling, weary, or grieving death. It is a call of repentance and faith to the careless and indifferent.

Watchfulness is a distinguishing characteristic of the Christian living with the end in view. This watchfulness pertains not only to the timing, but to the resultant lifestyle as well. Only unprepared Christians live as though they will almost certainly have upwards of 70 years before their work is presented before the Judge. The completion date may be hastened dramatically on two fronts: by death or Christ’s second coming.

Perspectives on Death

The common denominator of life is death. People are confronted with this reality as they witness the death of someone else or face the prospect personally. These experiences provide an excellent opportunity for ministry and pastoral care.

Christians are prepared to face death at any time. They live confidently in the knowledge that death is a summons home to the place where their real citizenship resides. They feel their mortality, but it’s not an altogether unsettling thought. Though keenly aware of life’s uncertainty, they are not morbidly preoccupied with death and dying.

When faced with imminent death because of disease or old age, it’s normal to face the prospect with anxiety. The passage from life to death is a trip with few road maps, except that of our Lord Jesus. Certainly, some apprehension is to be expected.

To prepare for the passage, rehearsal of the promises of Scripture concerning God’s children can be particularly helpful to bring assurance. It is the strength of the relationship with God more than the extravagant beauty of heaven that is likely to encourage the believer.

End-time judgment for believers should not be dreaded, but seen as report card day. Graduation is not in question, but different awards will be received on the basis of faithfulness. If one’s name is in the “Book of Life,” there is no reason to fear. In Jesus Christ, the believer stands firm.

Medical science has sometimes made decisions regarding extension of life difficult. While Christians enjoy life, they have less need to prolong it by extraordinary means. They know that life on earth is not the final reality. However, neither assisted suicide nor active euthanasia should be pursued since it is God’s exclusive right to give and take life. (See Article 14: The Sanctity of Human Life.)

The Christian Funeral

A Christian funeral is permeated with an undertone of hope. That is not to say that grief should be suppressed. Death still brings distress and sadness as with any prolonged separation from a loved one. Full victory will be gained when the cycle of life and death is broken, when life alone will prevail for eternity. Grieving is a reality, but so is hope.

The funeral or memorial service is an act of worship. Planning for the service gives an opportunity for healthy remembering of the life and for grieving the loss of the deceased. The goals of the service are to honour the life of the loved one, as well as to encourage the family, friends, and community to continue living with meaning, hope, and purpose. The funeral meditation is an opportunity to reflect on the purpose of life with reference to God as Creator, Christ as Redeemer, and the Spirit as Comforter. Finding a central metaphor suggested by the life of the person being memorialized can give focus to the meditation and encouragement to the grieving family. If a family does not confess faith in Christ, they may be open to brief but challenging words of comfort and hope based on the message of God’s grace in Christ. The pastor must take care not to violate trust by using someone’s sorrow as a pulpit for hard-edged judgment or opportunistic evangelism. At the same time, the pastor must not project a notion of “cheap grace.” Many have found that clearly articulating the message of God’s grace opens the way for evangelistic opportunities in later conversations with grieving family and friends. Different areas may have different funeral customs. It is important for a pastor to be aware of cultural and regional sensitivities. Some prefer to practice a more intimate burial service followed by a public memorial service. Others insist on an open casket at the funeral followed by burial. (For help in planning the funeral, see the Kindred Productions publication Following the Call, 138-40.)

Some may have questions about cremation versus burial. Both the Old and New Testaments assume burial as a customary means of laying the body to rest. However, there is no theological issue which would prevent choosing cremation. Sometimes, however, fire is associated with judgment and family sensitivities become the more crucial consideration.

Priorities in Light of the Second Coming

For the watchful Christian, the second advent is a blessed hope. No matter what joys are experienced on earth, they will certainly be eclipsed by the joy of meeting our loving Lord and Saviour in the air. Therefore, the watchful and prepared Christian “packs light.” We hold lightly to material possessions because we realize that the world and everything in it will wear out and disappear. We exchange the temporal things of this world for eternal gain, thus planting our hearts firmly on heaven’s soil. We realize that the Judge will consider how wealth and time were used for God’s kingdom, and that hoarding and indulgence will be viewed negatively.

One should be aware that in times of prosperity and wealth, interest in prophecy and Christ’s return tends to be diminished. Where hardship and persecution or their prospect become the norm, the longing for Jesus’ coming usually intensifies. Those living in times of greater ease and prosperity are more likely to be caught off guard at Christ’s appearing.

Just as death can be unexpected, the watchful believer understands that Christ’s coming will surprise many. No one knows or can know when God will give the final signal. From time to time, especially during times of millennial fervour, self-proclaimed prophets set dates as specific as a certain day or as general as a certain year. No attention should be paid to such speculations regardless of the means employed to predict the time of Jesus’ return. Such predictions are not only presumptuous, but thoroughly unbiblical. Only the Father knows the time.

However, we do well to study the nature of the events which will signal the coming of the end. Biblical prophecy should be studied in balance with the rest of Scripture. Ignorance of it may result in lack of readiness. Making it the prime focus over an extended time often leads to excesses, skewed perspectives, and even division. It can result in a people who are “so heavenly minded they are of no earthly good.”

Watchful believers are aware that the battle for the minds and souls of people will intensify. Deceptive signs and wonders will be the catalyst for some to turn away (Matthew 24:24). Alert Christians will avoid being mesmerized by flash and sizzle, but will rather seek after the will of God for their lives. The message God has given us in His Son is more than sufficient to live a Spirit-filled life.

If we are watchful and living in right relationship with God and others, our priorities will not need dramatic last-minute realignment. Prepared lives are characterized by alertness and self-discipline. These attitudes find their expression in lives of prayer, purity, and sacrificial service (Matthew 25:31-46).

A Perspective of Peace

Another characteristic of a believer who has an end-time perspective is peace. Christ’s triumphal return at the end of this age is a quiet assurance in a world of political turmoil and economic uncertainty. The fast pace of changing world events, wars and bombs, genetic manipulation, crime, or large-scale atrocities may lead one to conclude that the world is out of control. To know that God hasn’t abandoned this world to fate or to the whims of humans but to a triumphant, climactic victory over the destructive forces of evil is a source of great comfort. As Christians, we are assured through our faith that God’s plan remains secure. God tolerates human disobedience for the time being, but overall control is never in question. Every pastor has occasions in public teaching or private counselling to reassure believers that the final reign of God is sure.

A similar sense of calm prevails when faced with questions of personal injustice. Revenge and retaliation are not ours to carry out. These are God’s domain. We know that God sees every abuse that occurs and will bring about a greater justice than we could ever accomplish. With this knowledge, we find it possible to forgive, releasing individuals to God’s care.

This does not mean that we take a passive stance toward all matters of injustice. Where people are oppressed, we seek to intervene on their behalf. We do not believe we can create the millennial kingdom through human effort, but we work for justice because we belong to such a kingdom.

With the end in view, we also face hardship of various kinds with considerable perseverance and hope. We know that suffering is a given for this world only and that in the next there will be no tears. Our pain is a tool which God may use to shape us into the masterpiece He desires.

Our society is focused on success. Every person is encouraged to set goals and plans for the future. These plans may include economic freedom or personal fulfillment. Often the greatest void in these pursuits is spiritual commitment. In this climate, the hope of heaven and the assurance of heavenly rewards can be an incentive for focused living. “Therefore encourage each other with these words” (1 Thessalonians 4:18).