Feature

Tony Deik experienced a dramatic return to faith when he was studying at Birzeit University in the Israeli-occupied territory of the West Bank. Raised Roman Catholic in Bethlehem, he had mostly abandoned that faith as he experimented with secular and New Age ideas instead.

Still restless though, he decided to read the Gospel of John. Midway through, he suddenly found himself overwhelmed with a sense of his need for God. That was the moment he gave his life to Christ.

Only one person voted against the Mennonite Church Canada Resolution on Palestine and Israel, but we all know the matter is more complex than that. Some Mennonites and others argue that the resolution is predictably polarizing and strategically bereft. In a spirit of diversity and understanding, I suspended my own bias and sought their views.

A lot has been said and written about millennials: What’s wrong with them? What’s influenced them? What does their future hold?

Google “millennials and the church” and dozens of articles pop up: “5 things millennials wish the church would be,” “12 reasons why millennials are over church,” or “Is Christianity dark enough for millennials?” So much hand-wringing and wondering why our young adults are leaving the church, like this is something that’s never happened before.

Although I had biked 21 kilometres to work and spent the hot day bent over in a vegetable patch just south of Winnipeg, I was still pushing hard on my ride home. I loved passing the hot-shot cyclists who frequented the same route.

On that day of particular exertion and clarity, my sense of drive was mixed with the knowledge that I was 36 and had peaked physically. I would get slower for the rest of my life. I could barely stand the thought.

In the opening half of Steven Ratzlaff’s play Reservations, first staged in Winnipeg in 2016, an Alberta Mennonite farmer informs his two children that he plans to give a section of land—most of what he owns—to the Siksika First Nation. The farmer has heart troubles and he’s already renting the land out.

When the water goes up behind the $8.7-billion Keeyask Dam in northern Manitoba, one family will lose more than any other. At a church-sponsored event in Winnipeg on March 18, 2017, they told their story.

The seven Kitchekeesik sisters from Tataskweyak Cree Nation made the 900-kilometre trip south to speak at the premiere of a short film that takes viewers down the Nelson River to the area that will be flooded by Manitoba Hydro’s Keeyask Dam, slated for completion in 2021.

Several years ago, my Russian Mennonite grandmother told me a story about her childhood that I think about often. When she was just a young girl living somewhere southeast of Winnipeg, her parents unexpectedly lost their farmland. With no land, no money and no prospects, they packed their few belongings onto the first train out of town.

Some time later, the whole family climbed out at a random stop somewhere in northern Saskatchewan. According to my grandmother, her father swung his axe into the first tree he saw, turned back to the family and said “Welcome home.”

Long before the Calls to Action from the Truth and Reconciliation Commission or the celebrated United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), we already had a 4,000-page report with 400 recommendations that were praised by chiefs and church officials alike. 

Religious wars raged in 16th-century Europe between Catholics and Protestants. In northern Holland, Jan Smit was captured by the Catholics and was being pressed into service as an oarsman. His captors commanded him to join a crew of prisoners and row across the lake for a battle against Haarlem. But Smit declared, “I have no enemies and cannot in good conscience row the boat so that you can go and fight.”

He was a genuine CORB (conscientious objector to rowing a boat). “He was sharply examined in his faith,” a historian says, “and found to be of the Mennonistic religion.”

A Pharisee and a tax collector
This parable of Jesus seems self-evident. It compares the attitude of two men’s prayers: a Pharisee and a tax collector. The Pharisee’s seems rather arrogant, while the tax collector’s only petition is of God’s mercy. The Pharisee’s self-centred prayer is all about his supposed place in God’s favour. The tax collector’s prayer is humbly centred on God. In the end, it is only the prayer of the humble one that God hears with favour. For only the tax collector goes home justified; that is, he is made right with God.

Christ is risen. He is risen indeed.

I always love this joyful affirmation of life and hope on Easter morning. When it is still grey and cold outside, when the world news is so overwhelmingly negative, when many are dealing with losses and heartache, it is so amazing to be able to say: “Christ is risen. He is risen indeed.”

Over the past while, a number of people have inquired about my thoughts on a recent “Theology matters” study conducted by Canadian scholar David Haskell that draws a strong connection between theological conservatism in Canadian mainline Protestant churches and church attendance.

Why do you go to church? One of the main reasons is that there is something there that feeds your soul. If there was nothing nourishing there, you would find other things to do with your time.

Jesus fed people. He fed them literally . . . and he fed them with stories. They had to chew on the stories for a long time, and they kept coming back for more. Jesus told Peter, “Feed my flock.” If the church, like the apostle, is called to feed people, what is it cooking up these days? What recipes for church are congregants using?

In the feature “A new recipe for church” pastor and professor Carol Penner reflects on how the “recipe” or model for the church is evolving and adapting to new realities. She finds the metaphor of soup a helpful one.

The year 2017 marks the 500th anniversary of the Protestant Reformation. According to tradition, Martin Luther posted his 95 theses on Oct. 31, 1517, thereby starting the chain of events that gave birth to the Protestant churches and destroyed the unity of western Christianity.

We asked and you responded.

This past fall, Canadian Mennonite put out a call to readers. We wanted to hear about the young adults who are making a difference in your community—the emerging Mennonite leaders from across Canada who care about and support the church.

“It was here somewhere,” I said to my son Allan. “The Boese canning factory was over here, and over there was an orchard where we lived in our trailer until about 1962. It was near the dormitory for the workers. At least I think. I should ask Dad.” (Dad was Peter Rogalsky. He and Leona [Unger] Rogalsky, my mom, had both worked for Boese in the late 1950s and early ’60s.)

“Good King Wenceslas” is not the most sing-able of carols and the lyrics are on the King James end of archaic. You may have assumed this 10th-century legend is about the spirit of the Yule and putting a penny in the old man’s hat. Let’s look again. See what you think of the conversion of his servant, the Page. (You can find the lyrics after the discussion questions below.)

In the northern hemisphere, Advent comes to us in the darkest time of the year. Christmas is advertised and celebrated as the happiest time of the year, and for some it is just that. But for others, Christmas is indeed the darkest time, where loneliness seems lonelier, when separation feels more separate, and despair calls our name. For many people it is not “the most wonderful time of the year.”

At times we have been both inspired and overwhelmed by the parenting books that crowd bookstore and library shelves. We have also found useful advice, and a dauntingly high bar, in countless parenting blogs and social media posts. This abundance of resources is one indication that we live in a society that takes child-rearing very seriously.

The Evansons were out of our league. We were a plain old missionary family coming from rural New Hamburg, Ont., and they were über-educated university professors from glamorous Colorado, U.S.A. But as she so often did when newcomers arrived in Brazil, my mom took the Evansons under her wing. She picked them up at the airport and then helped them find a place to live, furniture, schools for the kids, and so on.

This simple soup was eaten in Amish Mennonite communities in southwestern Ontario and was often called by its Pennsylvania Dutch name. Some cooks served it simultaneously with a slice of apple pie and pieces of cheese.

1 ½ cups dried navy beans
2 ½ tsp. salt
2 T. butter
4 cups milk
1 ½ cup bread cubes
Cinnamon for sprinkling

"Why should young people from our congregations choose a Christian college or university like Columbia Bible College in Abbotsford, B.C., Conrad Grebel University College in Waterloo, Ont., or Canadian Mennonite University (CMU) in Winnipeg, instead of a public university?” The question posed to me for this piece is often seen as the either-or choice for students, and the obvious starting point for conversation.

Many U.S. and Canadian Mennonites think of German-speaking Mennonites in Mexico as a backward people in a Wild West country. We read of Mennonites involved in drug trafficking and ask ourselves, “Can this be?”

Unfortunately, it can, and this negative image is reinforced by the conduct of fringe Mexican Mennonites who appear in Canada, some for seasonal employment.

Holly (a pseudonym) began experiencing serial pregnancy loss several years ago, after the birth of her youngest son. In her mind, the words “church” and “support” don’t really go together. While she uses the word “Mennonite” nominally when necessary, she now practises what she calls her do-it-yourself religion, having given up on the idea of church as a source of spiritual care 20 years back.