MRI imaging of the brain shows that interpersonal relationships have a measurable impact on brain activity: James Coan.
“We have cracked the code of love,” announced Sue Johnson, EdD, author of Hold Me Tight to 1,200 people attending “Conversations on Attachment – Integrating the Science of Love and Spirituality,” a three-day conference held Mar. 31-Apr. 2 at Eastern Mennonite University.
Early relationships between European settlers and aboriginals were characterized by
1. How was your spirituality formed as you grew up? In what ways has Mennonite spirituality been changing?
2. Do you feel that you encounter God through your current spiritual practice? How important is it for our congregations to work at renewing spirituality? Is this best done individually or as communities? How can we best work at renewal?
Over thirty pastors and lay people gathered earlier this year to hear Arnold Snyder, retiring Conrad Grebel University College professor of history, give two two-hour long lectures on Anabaptist-Mennonite spiritual formation in a historical perspective.
However difficult this book is to read, Dawn Ruth Nelson has done the church a significant service in her study. Her effort to both diagnose the malaise in North American Mennonite spirituality and propose remedial measures suffers from a poor choice of title and could have benefited from tighter editing.
God is a living God who encounters us in our daily lives.” So said Arnold Snyder, professor of history at Conrad Grebel University College, Waterloo, Ont., during a Reformation Sunday sermon last fall at Wilmot Mennonite Church, New Hamburg.
In addition to the usual Assembly 2011 activities, local organizers have planned a number of tours of Waterloo Region, including:
1. When did your congregation first have a woman preach a sermon or first have a woman pastor? How open was the congregation to this change? Were there surprises in who resisted? How has the attitude toward women pastors changed since the 1970s?
Throughout her childhood and youth Martha Smith Good believed her conservative Swiss Markham-Waterloo Mennonite church north of Toronto was all about rules and regulations. “In my spirit/soul I knew there was something more, and I wanted to find that,” she says.
It was the simple yet profound welcome she received as a stranger in a Mennonite church that made all the difference to Erin Morash, who says she grew up in “an extraordinarily secular family.”
Recently ordained, Emily Toews—at 35—is the youngest female lead pastor in Mennonite Church Saskatchewan. She has served for four years at North Star Mennonite Church in Drake, and clearly enjoys her work.
As far as I know, I’m the only one. I’m the only home-grown Alberta woman who left the province, studied in Mennonite institutions, and is a pastor back here. Friends in other provinces wondered, “Why go back?” They knew Alberta’s redneck reputation. Happily, stereotypes are never the whole truth and sometimes they are lies.
Growing up in a very conservative Old Colony Mennonite home in the 1950s and ’60s, I soon learned that education was not encouraged. Church was meant only to attend. I was to keep anything I heard or learned to myself; the men would sort out what needed to be sorted out. My place was to marry, have children and submit unconditionally to my husband, to leadership and to authority.
Canadian Mennonite profiles the inspiring stories of women pastors from each of Mennonite Church Canada’s five area churches, beginning with Eve Isaak from British Columbia and working east to Martha Smith Good in Ontario.
Every one of us deals with mental health challenges. Whether we’re losing sleep about the math exam tomorrow or are hospitalized for schizophrenia, whether we’re on medication for depression or battling obsessive regrets over how we’ve raised our children—we each have been dealt a unique set of cards.
American Mennonite conscientious objectors (COs) working in mental hospitals during World War II decried the deplorable and inhumane treatment of patients. One symbolically powerful way they objected—and advocated for better treatment—was to unshackle the patients, collect the iron chains and cuffs, and melt them down into one enormous bell.
1. Do you remember comments about physical appearance from when you were young? What attitude did your parents and family have about physical appearance? How did they communicate that attitude? How many mirrors do you have in your house today?