GAMEO - User contributions [en]

Rempel, Abraham A. (1903-1937?)

2025-09-23T19:34:25Z

VicFroese:

Abraham Abraham Rempel: church leader and [[Preacher|preacher]]; born 16 October 1903 in [[Hochfeld (Yazykovo Mennonite Settlement, Zaporizhia Oblast, Ukraine)|Hochfeld]], [[Yazykovo Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Yazykovo Mennonite Settlement]], South [[Russia|Russia]], to Abraham P. and Maria (Wiebe) Rempel. He was the third of nine children in the family. On 14 June 1931, Abraham married Anna Froese, daughter of Johann Froese of Schöneberg, [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza Mennonite Settlement]]. The couple had three children, two daughters and a son, all of whom survived childhood. He was arrested and released twice before being arrested again on 29 October 1937 and was executed less than a month later by the NKVD.

As a child, Abraham completed his studies at the local village school before attending the [[Education, Mennonite|<em>Zentralschule</em>]] for a few years. He was [[Baptism|baptized]] and joined the [[Mennonite Brethren Church|Mennonite Brethren Church]], where he was a [[Sunday School|Sunday School]] teacher, as well as preaching on occasion. On 14 June 1931, he married Anna Froese, daughter of Johann Froese. Their first child, a daughter, was born just over a year later, and two other children followed. Abraham got a well-paying job in an office, but one day, he was called to visit the offices of the GPU (the secret police) and was asked to report on the activities at his workplace. When he refused to do so, even under intense pressure, he was brought in several more times and was finally put in jail. When he was released three days later, he was ordered to leave the district within two hours. The Rempels packed up a few belongings and took a train to the [[Caucasus|Caucasus]] region, where they lived among the local people.

After about two years of living in the Caucasus Mountains, Abraham and his family heard that the situation in their home village had improved. Hoping to regain their old life, the Rempels returned to Schöneberg, where Abraham once again obtained office work, but they were unable to get their old home back. The local Mennonite church had lost its minister, Bernhard Dyck of Hochfeld, who had been exiled; Abraham and another man were asked to serve, although they could not be ordained at that time.

In October 1936, Rempel was once again picked up by the secret police and jailed for several days. The authorities eventually released him, telling him that they would come again in three days, although they did not follow through on the threat. However, Abraham began to experience difficulties in his job, and when necessary, he worked as a hog farmer and a night watchman. During the night of 29 October 1937, Abraham and 16 other men were arrested and taken to a prison in Nikopol. Eventually, all of the men were thought to have been [[Exile (Banishment)|exiled]], but subsequent information was that the whole group, including Abraham, was executed on 25 November 1937 in [[Zaporizhia (Ukraine)|Zaporizhia]]. Abraham’s wife and children eventually escaped to [[Paraguay|Paraguay]] from where they emigrated to Canada in 1959, settling in Winnipeg, Manitoba.

Abraham Abraham Rempel was a dedicated church leader who endured in his faith despite severe trials. Through his willingness to serve the people in his community, he was an example of faithfulness for future generations.
= Bibliography =
GRANDMA (The <strong>G</strong>enealogical <strong>R</strong>egistry <strong>an</strong>d <strong>D</strong>atabase of <strong>M</strong>ennonite <strong>A</strong>ncestry) Database, 6.06 ed. Fresno, CA: <span class="link-external">[http://calmenno.org/index.htm California Mennonite Historical Society]</span>, 2011: #26412, 26484.

Letkemann Notes, especially relating to Schöneberg, Chortitza Mennonite Settlement.

Rempel family information.

Toews, Aron A. <em>Mennonitische Märtyrer: der jüngsten Vergangenheit und der Gegenwart</em>, 2 vols. [Abbotsford, B.C.]: Selbstverlag der Verfassers, 1949-1954: v. 1, 258-261.
{{GAMEO_footer|hp=|date=March 2011|a1_last=Huebert|a1_first=Susan|a2_last=Huebert|a2_first=Helmut T.}}

Kronsfeld (Chortitza Mennonite settlement, Zaporizhia Oblast, Ukraine)

2025-03-18T18:56:51Z

VicFroese: Typographical error corrected

Kronsfeld was a Mennonite village in the [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza settlement]] in South Russia. It was founded in 1880 by Heinrich Rempel. The first settlers were Johann Rempel, Julius Wall, Jakob Ketler, Heinrich Wall, and Wilhelm Wieler. The lease contract covered a period of 25 years; the rental amounted to about one ruble per acre. In 1900 a school was built. In 1907 the land was purchased through a Farmers' Bank, each settler receiving a farm of 32-37 acres.
= Bibliography =
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt & Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. II, 577.
{{GAMEO_footer|hp=Vol. 3, p. 248|date=1957|a1_last=Epp|a1_first=David H|a2_last=|a2_first=}}

Antwort, Die (Periodical)

2023-09-03T15:17:17Z

VicFroese: The last issue of Die Antwort was the December 1935 issue.

This periodical (full title <em>Die Antwort: Eine Monatsschrift für Jung und Alt) </em>was published by the [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible School]], [[Winkler (Manitoba, Canada)|Winkler]], [[Manitoba (Canada)|Manitoba]], 1934-1935, to give an "answer" to religious and moral questions and to stimulate the Bible schools and churches to blaze new trails in the Sunday schools. It served the ministers with exegetical articles and outlines. It was also to serve as a bond of union between the various Bible schools. Unfortunately it did not meet with the necessary response to make possible its continuance, particularly since the editor of the periodical, [[Unruh, Abraham H. (1878-1961)|A. H. Unruh]], was unable to devote the necessary time to the paper in addition to his work as a teacher.
{{GAMEO_footer|hp=Vol. 1, p. 135|date=1953|a1_last=Unruh|a1_first=A. H|a2_last= |a2_first= }}
[[Category:Periodicals]]

Steinbach Mennonite Brethren Church (Steinbach, Manitoba, Canada)

2023-02-16T23:05:39Z

VicFroese: /* Steinbach MB Church Membership */ Membership numbers for 2021 updated

__TOC__
[[File:SteinbachMBChurch1951.jpg|400px|thumbnail|''Steinbach Mennonite Brethren Church, 1951.<br />
Creator: Henry J. Wiens (1885-1975)<br />
Digitized by Hiebert Library. [http://callimachus.org/cdm/singleitem/collection/p15008coll27/id/69/rec/182 Center for Mennonite Brethren Studies]''.]]
[[File:SteinbachMBChurch2008.jpg|400px|thumbnail|''Steinbach MB Church, ca. 2008<br />
Source: Church website''.]]
The Steinbach Mennonite Brethren congregation at [[Steinbach (Manitoba, Canada)|Steinbach]], [[Manitoba (Canada)|Manitoba]] began services in 1926, and formally organized in 1927. Until 1927 the group worshipped together with the [[Cornerstone Bible Church (Steinbach, Manitoba, Canada)|Evangelical Mennonite Brethren]]. Gerhard H. Unruh is considered the founding leader of the group. The congregation was founded by recent Mennonite Brethren immigrants from the [[Union of Soviet Socialist Republics|Soviet Union]].

The group first met in the Evangelical Mennonite Brethren church, but then purchased and remodeled an old school. A lot was purchased in 1942, but a church could not be built as building materials were in short supply because of World War II. The new sanctuary was completed in 1947. In 1957 and 1970, the building was enlarged. In 1978, the adjacent lot was bought for possible expansion and parking.

About two dozen people decided to form another separate independent congregation, and in 1983 the Community Fellowship Church began. Not many years later, another new sanctuary was completed, in 1987. But a badly needed new Christian education wing, multi-functional gym, library, and office area was only begun in 2003.

Lay preachers had led the congregation until 1967, when [[Reimer, John D. (1922-2001)|John D. Reimer]] (served 1967–1974) became the church’s first full-time pastor. (During his tenure, German messages ceased to be heard in the church.) He was succeeded by Jake Falk (served 1974–1984), Bill Lehman (1985–1990) and John Block (1990–1995). It would be three years before the church would have another full-time pastor, and five years before they would have someone who would serve for longer than a year and a half.

Keith Poysti was interim pastor from 1995 to 1996. He was instrumental in helping the church articulate a vision for the future. Norm Neufeld began his pastoral ministry to SMBC in 1998 but died early in 2000 after a short illness. Scott Koop, the church’s first salaried youth pastor, served from 1997 to 2001.

After five years without a long-term pastor, the church called Abe Klassen to lead them, which he did from 2000 to 2008. Mike Kehler began serving as Pastor of Youth and Family Life in 2004. When Charlie Peronto came on board as the Pastor of Student Ministries in 2008, Pastor Mike shifted his attention to small groups and family life. Charlie resigned in 2011 and Pastor Mike, in 2013. Both worked alongside Pastor Walter Fast for a few years.

Walter Fast was called from Germany in 2009 to fill the lead pastor position vacated by Abe Klassen in the previous year. He and his wife Anne were formally commissioned on September 13, 2009. Bobby Klassen stepped into the Pastor of Student Ministries role after Charlie's departure in 2011, serving until 2018. Kelby Friesen joined the staff in the new role of Pastor of Community Life on August 15, 2018. Stefan Klassen began as Pastor of Student Ministries in the summer of 2020, as the first wave of the COVID-19 pandemic was receding.

= Bibliography =
Harder, Leland. ''Steinbach and Its Churches.'' Elkhart, IN: Mennonite Biblical Seminary, 1970, 109 pp.

''Mennonite Brethren Herald'' (27 May 1988): 41.

Mennonites in Canada Collection, "70-Steinbach," [https://uwaterloo.ca/mennonite-archives-ontario/ Mennonite Archives of Ontario].

Steinbach Mennonite Brethren Church. "A Brief History of the Steinbach Mennonite Brethren Church." Web. 14 June 2021. https://steinbachmbchurch.ca/historical-updates.

Süss, Lenora. "A Short History of the Steinbach Mennonite Brethren Church 1927-1985." Web. 14 June 2021. https://steinbachmbchurch.ca/short-history.

<h3>Archival Records</h3>
Centre for Mennonite Brethren Studies (Winnipeg, MB): [http://cmbs.mennonitebrethren.ca/inst_records/steinbach-mennonite-brethren-church-steinbach-mb/ Volumes 436–438].

= Additional Information =
'''Mailing Address''': 340 2nd Street, Steinbach, MB R5G 0T7

'''Location''': 340 2nd Street (and Lumber Avenue), Steinbach, MB

'''Phone''': 204-326-3551 and 204-326-5551

'''Website''': [https://steinbachmbchurch.ca/ Steinbach Mennonite Brethren Church]

'''Denominational Affiliations''':

[[Manitoba Conference of Mennonite Brethren Churches|Mennonite Brethren Church of Manitoba]] (1943-present)

[[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] (1927-present)

[[General Conference of Mennonite Brethren Churches]] (until 2002)
=== Steinbach MB Church Leading Ministers ===

{| class="wikitable"
|-
!Minister
!Years
|-
|George Unruh
|1927-1933
|-
|Abr. A. Regehr
|1934-1942
|-
|Jacob H. Epp
|1943-1952
|-
|H. A. Regehr
|1953-1964
|-
|Peter Martens
|1965-1966
|-
|[[Reimer, John D. (1922-2001)|John D. Reimer]]
|1967-1974
|-
|Jake Falk
|1974-1984
|-
|F. W. (Bill) Lehman
|1985-1990
|-
|John Block
|1990-1995
|-
|Keith Poysti (interim)
|1995-1996
|-
|Norm Neufeld
|1998-2000
|-
|Walter Reimer (interim)
|2000
|-
|Abe Klassen
|2000-2008
|-
|Walter Fast
|2009-present
|}

=== Steinbach MB Church Membership ===

{| class="wikitable" style="text-align: right;"
|-
!Year
!Members
|-
|1950
|218
|-
|1965
|269
|-
|1985
|285
|-
|1995
|288
|-
|2000
|314
|-
|2010
|407
|-
|2021
|423
|}
{{GAMEO_footer|hp=Vol. 4, p. 625|date=March 2012|a1_last=Wedel|a1_first=J.|a2_last=Epp|a2_first=Marlene}}
[[Category:Churches]]
[[Category:Mennonite Brethren Church of Manitoba Congregations]]
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]
[[Category:General Conference of Mennonite Brethren Churches Congregations]]
[[Category:Manitoba Congregations]]
[[Category:Canadian Congregations]]

Steinbach Mennonite Brethren Church (Steinbach, Manitoba, Canada)

2023-02-16T20:22:46Z

VicFroese: /* Additional Information */ Corrected mailing address, including postal code.

__TOC__
[[File:SteinbachMBChurch1951.jpg|400px|thumbnail|''Steinbach Mennonite Brethren Church, 1951.<br />
Creator: Henry J. Wiens (1885-1975)<br />
Digitized by Hiebert Library. [http://callimachus.org/cdm/singleitem/collection/p15008coll27/id/69/rec/182 Center for Mennonite Brethren Studies]''.]]
[[File:SteinbachMBChurch2008.jpg|400px|thumbnail|''Steinbach MB Church, ca. 2008<br />
Source: Church website''.]]
The Steinbach Mennonite Brethren congregation at [[Steinbach (Manitoba, Canada)|Steinbach]], [[Manitoba (Canada)|Manitoba]] began services in 1926, and formally organized in 1927. Until 1927 the group worshipped together with the [[Cornerstone Bible Church (Steinbach, Manitoba, Canada)|Evangelical Mennonite Brethren]]. Gerhard H. Unruh is considered the founding leader of the group. The congregation was founded by recent Mennonite Brethren immigrants from the [[Union of Soviet Socialist Republics|Soviet Union]].

The group first met in the Evangelical Mennonite Brethren church, but then purchased and remodeled an old school. A lot was purchased in 1942, but a church could not be built as building materials were in short supply because of World War II. The new sanctuary was completed in 1947. In 1957 and 1970, the building was enlarged. In 1978, the adjacent lot was bought for possible expansion and parking.

About two dozen people decided to form another separate independent congregation, and in 1983 the Community Fellowship Church began. Not many years later, another new sanctuary was completed, in 1987. But a badly needed new Christian education wing, multi-functional gym, library, and office area was only begun in 2003.

Lay preachers had led the congregation until 1967, when [[Reimer, John D. (1922-2001)|John D. Reimer]] (served 1967–1974) became the church’s first full-time pastor. (During his tenure, German messages ceased to be heard in the church.) He was succeeded by Jake Falk (served 1974–1984), Bill Lehman (1985–1990) and John Block (1990–1995). It would be three years before the church would have another full-time pastor, and five years before they would have someone who would serve for longer than a year and a half.

Keith Poysti was interim pastor from 1995 to 1996. He was instrumental in helping the church articulate a vision for the future. Norm Neufeld began his pastoral ministry to SMBC in 1998 but died early in 2000 after a short illness. Scott Koop, the church’s first salaried youth pastor, served from 1997 to 2001.

After five years without a long-term pastor, the church called Abe Klassen to lead them, which he did from 2000 to 2008. Mike Kehler began serving as Pastor of Youth and Family Life in 2004. When Charlie Peronto came on board as the Pastor of Student Ministries in 2008, Pastor Mike shifted his attention to small groups and family life. Charlie resigned in 2011 and Pastor Mike, in 2013. Both worked alongside Pastor Walter Fast for a few years.

Walter Fast was called from Germany in 2009 to fill the lead pastor position vacated by Abe Klassen in the previous year. He and his wife Anne were formally commissioned on September 13, 2009. Bobby Klassen stepped into the Pastor of Student Ministries role after Charlie's departure in 2011, serving until 2018. Kelby Friesen joined the staff in the new role of Pastor of Community Life on August 15, 2018. Stefan Klassen began as Pastor of Student Ministries in the summer of 2020, as the first wave of the COVID-19 pandemic was receding.

= Bibliography =
Harder, Leland. ''Steinbach and Its Churches.'' Elkhart, IN: Mennonite Biblical Seminary, 1970, 109 pp.

''Mennonite Brethren Herald'' (27 May 1988): 41.

Mennonites in Canada Collection, "70-Steinbach," [https://uwaterloo.ca/mennonite-archives-ontario/ Mennonite Archives of Ontario].

Steinbach Mennonite Brethren Church. "A Brief History of the Steinbach Mennonite Brethren Church." Web. 14 June 2021. https://steinbachmbchurch.ca/historical-updates.

Süss, Lenora. "A Short History of the Steinbach Mennonite Brethren Church 1927-1985." Web. 14 June 2021. https://steinbachmbchurch.ca/short-history.

<h3>Archival Records</h3>
Centre for Mennonite Brethren Studies (Winnipeg, MB): [http://cmbs.mennonitebrethren.ca/inst_records/steinbach-mennonite-brethren-church-steinbach-mb/ Volumes 436–438].

= Additional Information =
'''Mailing Address''': 340 2nd Street, Steinbach, MB R5G 0T7

'''Location''': 340 2nd Street (and Lumber Avenue), Steinbach, MB

'''Phone''': 204-326-3551 and 204-326-5551

'''Website''': [https://steinbachmbchurch.ca/ Steinbach Mennonite Brethren Church]

'''Denominational Affiliations''':

[[Manitoba Conference of Mennonite Brethren Churches|Mennonite Brethren Church of Manitoba]] (1943-present)

[[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] (1927-present)

[[General Conference of Mennonite Brethren Churches]] (until 2002)
=== Steinbach MB Church Leading Ministers ===

{| class="wikitable"
|-
!Minister
!Years
|-
|George Unruh
|1927-1933
|-
|Abr. A. Regehr
|1934-1942
|-
|Jacob H. Epp
|1943-1952
|-
|H. A. Regehr
|1953-1964
|-
|Peter Martens
|1965-1966
|-
|[[Reimer, John D. (1922-2001)|John D. Reimer]]
|1967-1974
|-
|Jake Falk
|1974-1984
|-
|F. W. (Bill) Lehman
|1985-1990
|-
|John Block
|1990-1995
|-
|Keith Poysti (interim)
|1995-1996
|-
|Norm Neufeld
|1998-2000
|-
|Walter Reimer (interim)
|2000
|-
|Abe Klassen
|2000-2008
|-
|Walter Fast
|2009-present
|}

=== Steinbach MB Church Membership ===

{| class="wikitable" style="text-align: right;"
|-
!Year
!Members
|-
|1950
|218
|-
|1965
|269
|-
|1985
|285
|-
|1995
|288
|-
|2000
|314
|-
|2010
|407
|}
{{GAMEO_footer|hp=Vol. 4, p. 625|date=March 2012|a1_last=Wedel|a1_first=J.|a2_last=Epp|a2_first=Marlene}}
[[Category:Churches]]
[[Category:Mennonite Brethren Church of Manitoba Congregations]]
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]
[[Category:General Conference of Mennonite Brethren Churches Congregations]]
[[Category:Manitoba Congregations]]
[[Category:Canadian Congregations]]

Canadian Conference of Mennonite Brethren Churches

2022-08-11T22:09:07Z

VicFroese: Corrected spelling of Harold Jantz's name.

__FORCETOC__
__TOC__
<h3>The Beginning and Early History of the Conference (1910-1924)</h3>

The Canadian Conference of Mennonite Brethren (MB) Churches had its beginnings in 1910 as the [[Northern District Conference (Mennonite Brethren Church)|Northern District Conference]] of the [[General Conference of Mennonite Brethren Churches|Mennonite Brethren Church]]. Until then, the entire [[Mennonite Brethren Church|Mennonite Brethren (MB) Church]] in the [[United States of America|United States]] and [[Canada|Canada]] functioned as one general conference. In 1946, the Northern District Conference became the Canadian Conference of the Mennonite Brethren Church of North America and eventually came to be called the Canadian Conference of Mennonite Brethren Churches.

The conference convened for its first annual session at [[Herbert (Saskatchewan, Canada)|Herbert]], Saskatchewan, 27-28 June 1910. At this meeting the 13 MB churches in [[Saskatchewan (Canada)|Saskatchewan]], with a total membership of nearly 1,000, were represented by 64 delegates. The conference organized with [[Dyck, David (1846-1933)|David Dyck]] as chairperson, [[Janz, Benjamin (1849-1916)|Benjamin Janz]], assistant chairperson, and [[Harms, John F. (1855-1945)|John F. Harms]], secretary. The two MB churches in Manitoba, [[Winkler Mennonite Brethren Church (Winkler, Manitoba, Canada)|Winkler Mennonite Brethren]] and [[Elmwood Mennonite Brethren Church (Winnipeg, Manitoba, Canada)|Winnipeg]], were intially members of the [[Central District of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Central District Conference]] but joined the Northern District Conference in 1913. Since the [[Saskatchewan (Canada)|Saskatchewan]] churches constituted two groups, northern and southern, the conference was often subdivided into three circuits (<em>Kreise</em>), the northern Saskatchewan circuit known as the Rosthern Kreis, the southern Saskatchewan circuit as Herbert Kreis, and the Manitoba Kreis. In 1914 the total membership of the conference was 1,317.

Home mission work was the most important activity of the conference in its early years. At its first session, the conference elected a home mission committee composed of three members: David Harms, chairperson, Jacob W. Thiessen, secretary, and Heinrich Aaron Thiessen, treasurer. These three continued in this committee many years and rendered valuable service to the conference. The home mission work consisted of conducting evangelistic services in the churches, caring for the small groups in new settlements, doing extension work in new localities, and distributing Bibles and Christian literature.

Some conference workers were engaged as evangelists for a significant length of time. These included [[Hiebert, Cornelius Nikolai "C. N." (1881-1975)|C. N. Hiebert]], J. H. Ewert, [[Neufeld, Hermann Abram (1860-1931)|H. A. Neufeld]], Jacob Wiens, John J. Kroeker, [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth]], H. P. Janz, C. J. Kliewer, [[Rempel, Henry S. (1882-1979)|Henry S. Rempel]], [[Nikkel, Henry H. (1896-1985)|Henry H. Nikkel]], and [[Redekop, Jacob F. (1895-1959)|Jacob F. Redekop]]. The conference also took a keen interest in the Russian settlements of Saskatchewan and two MB congregations were established there, one at Eagle Creek and the other at Petrofka. [[Fast, Hermann (1860-1935)|Hermann Fast]] especially rendered valuable service here.

Among the leaders of the early years were Elder [[Dyck, David (1846-1933)|David Dyck]], Elder [[Janz, Benjamin (1849-1916)|Benjamin Janz]], [[Neufeld, Heinrich A. (1865-1933)|Heinrich A. Neufeld]], [[Harms, John F. (1855-1945)|John F. Harms]], Jacob Lepp, David K. Klassen, [[Warkentin, Johann (1859-1948)|Johann Warkentin]], John P. Wiebe, [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth]], and S. L. Hodel. Most of these were very active in the conference sessions, in holding Bible conferences in the churches, and in furthering the various conference projects.

The conference early began a [[Winnipeg City Mission (Winnipeg, Manitoba, Canada)|city mission in Winnipeg]], which ultimately led to the organization of a local church. [[Bestvater, William J. (1879-1969)|William J. Bestvater]] was the first city missionary, followed by E. H. Nikkel and after that by C. N. Hiebert, who served for many years. [[Thiessen, Anna J. (1892-1977)|Anna J. Thiessen]] entered this work almost at its beginning and offered her services for many years.

The conference established the [[Herbert Bible School (Herbert, Saskatchewan, Canada)|Herbert Bible School]] in Herbert, Saskatchewan in 1913 and the [[Bethesda Home (Winkler, Manitoba, Canada)|Home for the Aged]] in [[Winkler (Manitoba, Canada)|Winkler]], Manitoba. Courses intended for the training of choir directors and choir singers were also arranged by the conference.

<h3>Expansion of the Conference and Its Activities (1924-1936)</h3>

These twelve years marked a period of rapid growth and expansion in the conference. The effectiveness of home mission activities partly accounted for this rapid growth, but the main contributing factor was the immigration of many Mennonites from [[Russia|Russia]] ([[Rußländer|Rußländer]]) between 1923 and 1930. A fairly large percentage of these immigrants had been members of MB churches in Russia and wherever they settled, they either joined MB churches or formed new churches and affiliated themselves with the conference. At the beginning of 1924 the conference consisted of 22 congregations with a membership of 1,771. At the close of 1936 there were 63 churches and groups with a total membership of 5,562. These churches were spread across [[Manitoba (Canada)|Manitoba]], [[Saskatchewan (Canada)|Saskatchewan]], and [[Alberta (Canada)|Alberta]], and there were small beginnings of congregations in [[British Columbia (Canada)|British Columbia]].

The addition of many new members and the rapid growth of the churches raised some new and difficult problems. Most of the newly arrived members were without economic means, so the churches assisted with clothing, food, and living quarters, provided work, and helped them to procure farm land and homes. It required some time for the early Canadian members and the newly arrived Mennonites to become fully amalgamated into one functioning conference. Nonetheless, the conference profited culturally and spiritually through the arrival of Mennonites from [[Russia|Russia]]. A number of effective and experienced leaders, ministers, educators, and other workers became an asset to the conference. These included [[Neufeld, Hermann Abram (1860-1931)|Herman A. Neufeld]], William Dyck, [[Reimer, Jacob Wilhelm (1860-1948)|Jacob W. Reimer]], [[Wiens, Johann G. (1874-1951)|John G. Wiens]], [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh]], Gerhard Unruh, [[Isaak, Franz F. (1876-1944)|Franz F. Isaak]], [[Klassen, Cornelius Franz "C. F." (1894-1954)|Cornelius F. Klassen]], [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr]], [[Derksen, David D. (1881-1964)|David D. Derksen]], and H. Goossen, all of whom served in Manitoba; [[Regehr, Isaac P. (1864-1930)|Isaac Regehr]], H. A. Regier, [[Thiessen, Jacob Gerhard (1876-1967)|Jacob G. Thiessen]] in Saskatchewan; [[Janz, Benjamin B. (1877-1964)|Benjamin B. Janz]], [[Toews, Johann A. (1876-1953)|Johann A. Toews]], [[Toews, Aron A. (1884-1969)|Aron A. Toews]] in Alberta; [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|J. A. Harder]], [[Peters, Cornelius C. (1889-1973)|Cornelius C. Peters]], [[Nachtigal, Abram (1876-1950)|Abraham Nachtigal]], [[Braun, Johann P. (1885-1959)|J. P. Braun]], [[Thiessen, Franz C. (1881-1950)|Franz C. Thiessen]] in British Columbia.

The conference continued and expanded its home mission work with vigor. The many new and small settlements made this work very necessary. The city mission in Winnipeg continued and since many of the new immigrants settled in this city, three large MB churches developed. The [[Mary-Martha Home (Winnipeg, Manitoba, Canada)|Mary-Martha Home]] for Mennonite working girls in the city was established in 1927 under the supervision of Anna J. Thiessen and afforded a spiritual home for hundreds of girls lacking parental care. City missions, which also included homes for working girls, were begun in Saskatoon, Saskatchewan, and in Vancouver, BC. Mr. and Mrs. [[Rempel, Henry S. (1882-1979)|H. S. Rempel]] served as missionaries of the former home for many years and built up a church congregation.

The congregations realized the need and importance of Bible instruction for its young people and encouraged the establishing of Bible schools. The one at Herbert ([[Herbert Bible School (Herbert, Saskatchewan, Canada)|Herbert Bible School]]) continued, and other schools were established in Hepburn ([[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute, later Bethany College]]), Saskatchewan, Winkler ([[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible Institute]]), Manitoba, and in Coaldale ([[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]]) and Gem (Gem Bible School), Alberta. Although these schools were not directly supervised or financed by the conference, the conference continued to encourage them, received reports of their work, and from them received many gifted young workers.

<h3>The Growth of the Conference and Its Activities (1936-1949)</h3>

This period marked a time of further growth and increase in conference activities. During this time the conference expanded westward and eastward. While the churches in Alberta continued to increase for some time, a great rush to the Fraser Valley took place and in a short time large congregations grew up there. By 1949 nearly one third of the conference membership was found in British Columbia. The main reason for this westward emigration was the continuous failure of crops in the prairie belt of [[Saskatchewan (Canada)|Saskatchewan]]. The effect on the churches of this area was a marked decline of membership and in some cases the discontinuation of churches.

The MB churches in [[Ontario (Canada)|Ontario]], which grew out of the emigration of 1923-30 from [[Russia|Russia]], had organized as a separate MB conference, but joined the General MB Conference of North America in 1939 and the Canadian Conference in 1946. With this addition the Canadian Conference increased in numbers and received several strong leaders, among who were [[Janzen, Henry H. (1901-1975)|Henry H. Janzen]] and [[Tiessen, Isaac Henry (1904-1999)|Isaac Tiessen]].

The conference reorganized its home mission effort, delegating this work to the five provincial conferences, which reported on their work at the annual conference. The spiritual welfare of the church was under the supervision of the Committee of Reference and Counsel (<em>Fürsorge-Komitee</em>). In December 1945 the Canadian parliament passed a private member’s bill as a special act of parliament, incorporating the Canadian Conference of the Mennonite Brethren Church of North America as a charity. In the following year the conference approved the by-laws of the Canadian Conference, after which it regulated its procedures and conducted its work through the several elected boards and committees.

There was a steady advance in educational effort. Nine Bible schools and five church high schools were in operation in 1949 and many young people were availing themselves of educational opportunities. In 1944 the conference established the [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] in Winnipeg (later Concord College and now part of Canadian Mennonite University) for training ministers, evangelists, Bible teachers, and other workers. [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh]], [[Janzen, Henry H. (1901-1975)|Henry H. Janzen]], and [[Toews, John B. "J. B." (1906-1998)|John B. Toews]] had a leading place in establishing the school and served as faculty. In 1947 the conference accepted full responsibility for the operation of the [[Bethesda (Vineland, Ontario, Canada)|Bethesda Mental Hospital]] at Vineland, Ontario, of which Heinrich Wiebe was superintendent.

After World War II the conference took an increasingly active role in relief work, principally through the [[Mennonite Central Committee (International)|Mennonite Central Committee]]. The conference aided displaced Mennonites who came from Europe to Canada, some of whom joined MB churches. Some emigrant families from [[Brazil|Brazil]] and [[Paraguay|Paraguay]] also joined MB churches.

<h3>Consolidation and Continued Growth of the Conference (1950-1996)</h3>

Sometime in late 1947 or early 1948, Mennonite Brethren in Canada had begun to outnumber their [[United States of America|United States]] parent church, and this shift signaled important changes within Canadian MB churches between 1955 and 1985. The migrations of Mennonites from Europe and [[South America|South America]] aided the growth of the church. Beginning in the early 1950s a movement from the farm to the city began. In 1950 the three largest congregations in the conference were all rural. By 1986, in every province except Alberta the biggest congregations were in urban settings, and in several places Mennonite Brethren could claim to be one of the major evangelical church communities ([[Abbotsford (British Columbia, Canada)|Abbotsford]], [[Vancouver (British Columbia, Canada)|Vancouver]], [[Winnipeg (Manitoba, Canada)|Winnipeg]], St. Catharines, and Saskatoon). In 1986, there were 16 congregations in Winnipeg alone. Between 1955 and 1995 Canadian membership more than doubled (12,514 to 30,573), as did the number of congregations (78 to 204).

As the Canadian MB church grew, a number of changes followed. The head office of Missions and Services was moved from Hillsboro, Kansas, to Winnipeg. A decision to support one seminary, in Fresno, California, for both the [[United States of America|United States]] and Canada was finalized in 1975. Most of the teachers at the seminary in 1986 were former Canadians.

Canadian Mennonite Brethren have been characterized by a strong sense of their identity, aided by biennial national conventions. Nationally, they have supported Concord College (formerly Mennonite Brethren Bible College) in Winnipeg, publications <em>([[Mennonite Brethren Herald (Periodical)|Mennonite Brethren Herald]], [[Mennonitische Rundschau, Die (Periodical)|Mennonitische Rundschau]], Le Lien</em>, and the <em>Chinese Herald</em>) and the Board of Evangelism church planting work in [[Quebec (Canada)|Quebec]]. The latter began in 1961 and churches in Quebec became a provincial conference in 1984. [[Christian Education|Christian education]] programs and the Board of Spiritual and Social Concerns' leadership in doctrinal and ethical issues have also been supported. Total giving for 1995 totaled $5.9 million. Among evangelicals in Canada, Mennonite Brethren were well known, providing leadership and funds to many causes. [[Peters, Frank C. (1920-1987)|Frank C. Peters]], Victor Adrian, and John H. Redekop, along with David E. Redekop and Jacob M. Klassen, have given national leadership far beyond the Mennonite Brethren Church.

Between 1955 and 1985 the Mennonite Brethren became culturally a Canadian church. In 1986, 24 of the 180 congregations still used some German, a third of these for services and the rest for Sunday school classes. (In 1940 all Canadian MB congregations used German for worship.) In 1990 Mennonite Brethren congregations were worshiping in at least nine languages, including French, German, and Hindi. Understanding of [[Church Growth Movement|church growth]] gradually changed from outreach through vacation Bible schools and mission Sunday schools to [[Church Planting|church planting]] and church extension in the early 1980s. Growth has come increasingly through local church outreach.

In 1995, each of the provinces from Quebec westward had strong provincial conferences. Three high schools were supported by conferences in [[Ontario Conference of Mennonite Brethren Churches|Ontario]], [[Manitoba Conference of Mennonite Brethren Churches|Manitoba]], and [[British Columbia Conference of Mennonite Brethren Churches|British Columbia]], and three Bible institutes in [[Quebec Conference of Mennonite Brethren Churches|Quebec]], Manitoba, and [[Saskatchewan Conference of Mennonite Brethren Churches|Saskatchewan]]. The British Columbia conference supported [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]], and Concord College (formerly [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] and now a part of Canadian Mennonite University) in Winnipeg was supported by the three Prairie and the Ontario provincial conferences. All provincial conferences had mission programs, with especially strong efforts in British Columbia and Manitoba. The Manitoba conference carried on a strong radio and television ministry, one of the largest denomination supported [[Broadcasting, Radio and Television|broadcasting]] programs in Canada. By 1995, nearly half of all Canadian Mennonite Brethren as well as the two largest churches, [[Willingdon Church (Burnaby, British Columbia, Canada)|Willingdon]] in Burnaby and [[Northview Community Church (Abbotsford, British Columbia, Canada)|Northview]] in Abbotsford, were located in British Columbia.

Canadian Mennonite Brethren in the mid-1980s were increasingly viewing themselves as evangelical rather than Mennonite, and indicating it by using such names as "community church" or simply dropping the "Mennonite Brethren" name. Church polity was becoming more presbyterial. Support for [[Mennonite Central Committee Canada|Mennonite Central Committee]] (MCC) and other inter-Mennonite causes continued to come from a large part of the Canadian Mennonite Brethren community. Of the 486 MB workers serving in various ministries in 1984, 112 were with Mennonite Brethren Board of Missions and Services, 71 were with MCC, and 303 were with non-Mennonite Brethren mission boards.

Yet a strong common vision bound most of the churches together and life as a fellowship of churches continued to be important. Holding common positions on social and ethical issues was considered important. Leadership had the respect of the churches. A strong sense of mission was evident. Cooperation was cultivated both with the wider Mennonite fellowship as well as with the evangelical fellowship.
= Bibliography =
The <em>Canadian Conference of Mennonite Brethren Churches Yearbook</em>, published annually, contains minutes and statistics.

Lohrenz, J.H. <em>The Mennonite Brethren Church. </em>Hillsboro, Kan.: Board of Foreign Missions of The Conference of the Mennonite Brethren Church of North America, 1950.

Toews, John A. <em>History of the Mennonite Brethren Church</em>, ed. A.J. Klassen. Fresno, Calif.: Mennonite Brethren Board of Literature and Publication, 1975, index. Available in full electronic text at: https://archive.org/details/AHistoryOfTheMennoniteBrethrenChurch.

= Additional Information =
'''Address''': 1310 Taylor Ave., Winnipeg, MB R3M 3Z6

'''Phone''': 204-669-6575

<strong>Web site</strong>: [http://www.mbconf.ca/ Canadian Conference of Mennonite Brethren Churches]

<h4 align="center">Canadian Conference of Mennonite Brethren Churches Executive </h4>

{| class="wikitable" style="margin:auto;"
|-
! '''Conference'''
! '''Date of Election '''
! '''Place '''
! '''Moderator '''
! '''Assistant Moderator '''
! '''Secretary '''
! '''Treasurer<sup>1</sup> '''
! '''Conference Minister<sup>2</sup> '''
|-
| 01
| 27-28 June 1910
| Herbert, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Harms, John F. (1855-1945)|J. F. Harms]]
|
|
|-
| 02
| 10-11 July 1911
| Bruderfeld, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Harms, John F. (1855-1945)|J. F. Harms]]
|
|
|-
| 03
| 1-2 July 1912
| Herbert, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Harms, John F. (1855-1945)|J. F. Harms]]
|
|
|-
| 04
| 7-9 June 1913
| Kief, ND
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Harms, John F. (1855-1945)|J. F. Harms]]
|
|
|-
| 05
| 22-24 June 1914
| Winkler, MB
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 06
| 20-23 June 1915
| Main Centre, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Janz, Benjamin (1849-1916)|Benjamin Janz]]
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 07
| 24-27 June 1916
| Bruderfeld, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
| [[Neufeld, Heinrich A. (1865-1933)|Heinrich A. Neufeld]]
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 08
| 30 June – 4 July 1917
| Herbert, SK
| [[Neufeld, Heinrich A. (1865-1933)|Heinrich A. Neufeld]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 09
| 22-26 June 1918
| Winkler, MB
| [[Dyck, David (1846-1933)|David Dyck ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 10
| 21-25 June 1919
| Hepburn, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 11
| 3-7 July 1920
| Morse, SK
| [[Dyck, David (1846-1933)|David Dyck ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 12
| 25-29 June 1921
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 13
| 1-5 July 1922
| Dalmeny, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 14
| 7-11 July 1923
| Main Centre, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 15
| 28 June – 2 July 1924
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 16
| 27 June – 1 July 1925
| Bruderfeld, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
|
|-
| 17
| 3-6 July 1926
| Herbert, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Redekop, Jacob F. (1895-1959)|Jacob F. Redekop ]]
|
|
|-
| 18
| 2-6 July 1927
| Winkler, MB
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
|
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
|
|-
| 19
| 30 June – 4 July 1928
| Hepburn, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
|
|-
| 20
| 29 June – 3 July 1929
| Herbert, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
|
|-
| 21
| 5 June 1930
| Hepburn, SK
| [[Bestvater, William J. (1879-1969)|William J. Bestvater ]]
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Elias, Johann M. (1873-1941)|J. M. Elias]]
|
|
|-
| 22
| 4-7 July 1931
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Elias, Johann M. (1873-1941)|J. M. Elias]]
|
|
|-
| 23
| 2-5 July 1932
| Herbert, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 24
| 1-5 July 1933
| Dalmeny, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
| [[Goerz, Johann A. (1883-1957)|Johann A. Görz ]]
|
|
|-
| 25
| 30 June – 4 July 1934
| Winkler, MB
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
| [[Braun, Johann P. (1885-1959)|J. P. Braun]]
|
|
|-
| 26
| 7-10 1935
| Main Centre, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 27
| 4-8 July 1936
| Waldheim, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 28
| 3-7 July 1937
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 29
| 2-6 July 1938
| Winnipeg, MB
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 30
| 8-12 July 1939
| Coaldale, AB
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
|
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 31
| 5-9 July 1941
| Hepburn, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Redekop, Jacob F. (1895-1959)|Jacob F. Redekop]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 32
| 27 June – 1 July 1942
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Redekop, Jacob F. (1895-1959)|Jacob F. Redekop]]
| G. D. Pries
|
|
|-
| 33
| 3-7 July 1943
| Herbert, SK
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
| John D. Goerzen
|
|
|-
| 34
| 8-12 July 1944
| Coaldale, AB
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
|
|
|-
| 35
| 16-21 June 1945
| Yarrow, BC
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh ]]
| [[Peters, Cornelius C. (1889-1973)|Cornelius C. Peters ]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 36
| 29 June – 4 July 1946
| Winkler, MB
| [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth ]]
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Peters, Cornelius C. (1889-1973)|Cornelius C. Peters ]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 37
| 28 June – 3 July 1947
| Dalmeny, SK
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Toews, John B. "J. B." (1906-1998)|John B. Toews ]]
| [[Peters, Cornelius C. (1889-1973)|Cornelius C. Peters ]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 38
| 3-8 July 1948
| Port Dalhousie, ON
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 39
| 2-7 July 1949
| Coaldale, AB
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 40
| 29 July – 3 August 1950
| Abbotsford, BC
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 41
| 14-18 July 1951
| Herbert, SK
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 42
| 5-10 July 1952
| Winnipeg, MB
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 43
| 4-9 July 1953
| Hepburn, SK
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 44
| 3-8 July 1954
| Virgil, ON
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| [[Harder, Johannes A. (1897-1964) & Harder, Katharina "Tina" (1890-1991)|Johannes A. Harder ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 45
| 2-7 July 1955
| Coaldale, AB
| David J. Pankratz
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| [[Regehr, Heinrich (1898-1991)|Heinrich Regehr]]
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 46
| 30 June – 5 July 1956
| North Clearbrook, BC
| David J. Pankratz
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| David K. Duerksen
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 47
| 6-10 July 1957
| Herbert, SK
| [[Toews, John A. (1912-1979)|John A. Toews ]]
| David J. Pankratz
| David K. Duerksen
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 48
| 5-9 July 1958
| North Kildonan, MB
| David J. Pankratz
| [[Peters, Frank C. (1920-1987)|Frank C. Peters ]]
| David K. Duerksen
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 49
| 4-8 July 1959
| Hepburn, SK
| David J. Pankratz
| [[Peters, Frank C. (1920-1987)|Frank C. Peters ]]
| David K. Duerksen
| [[DeFehr, Cornelius A. (1881-1979) |Cornelius A. DeFehr ]]
|
|-
| 50
| 2-6 July 1960
| Virgil, ON
| [[Peters, Frank C. (1920-1987)|Frank C. Peters ]]
| David J. Pankratz
| David K. Duerksen
| [[Sukkau, Gerhard H. (1903-1965)|G. H. Sukkau]]
|
|-
| 51
| 1-5 July 1961
| Coaldale, AB
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| David J. Pankratz
| David K. Duerksen
| [[Sukkau, Gerhard H. (1903-1965)|G. H. Sukkau]]
|
|-
| 52
| 30 June – 4 July 1962
| Clearbrook, BC
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| David J. Pankratz
| David K. Duerksen
| [[Sukkau, Gerhard H. (1903-1965)|G. H. Sukkau]]
|
|-
| 53
| 29 June – 3 July 1963
| Herbert, SK
| [[Janzen, Henry H. (1901-1975)|Henry H. Janzen ]]
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| David K. Duerksen
| [[Sukkau, Gerhard H. (1903-1965)|G. H. Sukkau]]
|
|-
| 54
| 4-8 July 1964
| Winkler, MB
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
| David K. Duerksen
| [[Sukkau, Gerhard H. (1903-1965)|G. H. Sukkau]]
|
|-
| 55
| 4-6 July 1965
| Hepburn, SK
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| David J. Pankratz
| David D. Duerksen
| J. J. Riediger
|
|-
| 56
| 2-6 July 1966
| Niagara-on-the-Lake, ON
| [[Lenzmann, Herman (1909-2005)|Herman Lenzmann]]
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| David D. Duerksen
|J. J. Riediger
|
|-
| 57
| 1-4 July 1967
| Coaldale, AB
| [[Ewert, David (1922-2010)|David Ewert]]
| [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
| Henry J. Unger
| J. J. Riediger
|
|-
| 58
| 6-8 July 1968
| Clearbrook, BC
| [[Ewert, David (1922-2010)|David Ewert]]
| [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
| Henry J. Unger
| J. J. Riediger
|
|-
| 59
| 5-8 July 1969
| Winnipeg, MB
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
| Herbert Swartz
| J. J. Riediger
|
|-
| 60
| 4-7 July 1970
| Saskatoon, SK
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
| Herbert Swartz
| J. J. Riediger
|
|-
| 61
| 1-4 July 1971
| St. Catharines, ON
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| John F. Froese
| [[Neumann, John Henry (1926-1997)|John H. Neumann ]]
| J. J. Riediger
|
|-
|
| 1972
| No conference
| [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring ]]
| John F. Froese
| [[Neumann, John Henry (1926-1997)|John H. Neumann ]]
| J. J. Riediger
|
|-
| 62
| 7-10 July 1973
| Three Hills, AB
| Herbert Brandt
| Eugene Gerbrandt
| [[Neumann, John Henry (1926-1997)|John H. Neumann ]]
| J. J. Riediger
|
|-
| 63
| 6-9 July 1974
| Vancouver, BC
| Herbert Brandt
| Eugene Gerbrandt
| [[Neumann, John Henry (1926-1997)|John H. Neumann ]]
| J. J. Riediger
|
|-
| 64
| 5-8 July 1975
| Regina, SK
| [[Peters, Frank C. (1920-1987)|Frank C. Peters ]]
| Eugene Gerbrandt
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
|
|-
| 65
| 3-6 July 1976
| Winnipeg, MB
| [[Peters, Frank C. (1920-1987)|Frank C. Peters ]]
| Herbert Brandt
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
|
|-
| 66
| 2-5 July 1977
| Waterloo, ON
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews ]]
| David E. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
|
|-
| 67
| 1-4 July 1978
| Three Hills, AB
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews ]]
| David E. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
|
|-
| 68
| 6-10 July 1979
| Richmond, BC
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews ]]
| David E. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
|
|-
| 69
| 4-8 July 1980
| Winnipeg, MB
| David E. Redekop
| John H. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews ]]
|-
| 70
| 3-7 July 1981
| Saskatoon, SK
| David E. Redekop
| John H. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews ]]
|-
| 71
| 9-13 July 1982
| Three Hills, AB
| David E. Redekop
| John H. Redekop
| [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
| J. J. Riediger
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
|-
| 72
| 8-12 July 1983
| St. Catharines, ON
| John H. Redekop
| Herbert D. Neufeld
| Robert J. Friesen
| J. J. Riediger
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
|-
| 73
| 6-9 July 1984
| Clearbrook, BC
| John H. Redekop
| Herbert D. Neufeld
| Robert J. Friesen
| J. J. Riediger
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
|-
| 74
| 5-8 July 1985
| Regina, SK
| John H. Redekop
| Herbert D. Neufeld
| Robert J. Friesen
| J. J. Riediger
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
|-
| 75
| 4-7 July 1986
| Waterloo, ON
| John H. Redekop
| Herbert D. Neufeld
| Robert J. Friesen
| J. J. Riediger
| [[Brucks, Henry (1918-1987)|Henry Brucks ]]
|-
| 76
| 3-6 July 1987
| Three Hills, AB
| Herbert D. Neufeld
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Menno Martens
| Jake Neufeld
|
|-
| 77
| 8-11 July 1988
| Winkler, MB
| Herbert D. Neufeld
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Menno Martens
| Jake Neufeld
| Roland Marsch
|-
| 78
| 6-9 July 1989
| Richmond, BC
| Herbert D. Neufeld
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Menno Martens
| Jake Neufeld
| Roland Marsch
|-
| 79
| 24 July 1990
| Winnipeg, MB
| Herbert D. Neufeld
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Menno Martens
| Jake Neufeld
| Roland Marsch
|-
| 80
| 4-7 July 1991
| Saskatoon, SK
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Roland Marsch
| Peter Enns
| Jake Neufeld
| Ike Bergen
|-
| 81
| 9-12 July 1992
| St. Therese, PQ
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Roland Marsch
| Peter Enns
| Jake Neufeld
| Ike Bergen
|-
| 82
| 7-10 July 1994
| Edmonton, AB
| [[Konrad, Abe (1932-2018)|Abe Konrad]]
| Roland Marsch
| Elizabeth Esau
| Jake Neufeld
| John B. Epp (interim)
|-
| 83
| 11-14 July 1996
| Winnipeg, MB
| Ike Bergen
| Allan Labun
| Elizabeth Esau
| Jake Neufeld
| Reuben Pauls
|-
| 84
| 9-12 July 1998
| Burnaby, BC
| Ike Bergen
| Ralph Gliege
|
| Jake Neufeld
| Reuben Pauls
|-
| 85
| 6-8 July 2000
| Hepburn, SK
| Jascha Boge
| Ralph Gliege
| Gerald Janzen
| Jake Neufeld
| David Wiebe
|-
| 86
| 25-27 July 2002
| Abbotsford, BC
| Jascha Boge
| Willy Reimer
| Marilyn Hiebert
| John Wiebe
| David Wiebe
|-
| 87
| 7-10 July 2004
| Toronto, ON
| Willy Reimer
| Paul Loewen
| Marilyn Hiebert
| John Wiebe
| David Wiebe
|-
| 88
| 6-8 July 2006
| Calgary, AB
| Jascha Boge
| Paul Loewen
| Marilyn Hiebert
| John Wiebe
| David Wiebe
|-
|89
|10-12 July 2008
|Montreal, PQ
|Jascha Boge
|Don Petker
|Nancy Boese
|John Wiebe
|David Wiebe
|-
|90
|15-16 July 2010
|Langley, BC
|Paul Loewen
|Don Petker
|Nancy Boese
|John Wiebe
|David Wiebe
|-
|91
|11-14 July 2012
|Winnipeg, MB
|Paul Loewen
|Len Penner
|Victor Martens
|John Wiebe
|Willy Reimer
|-
|92
|11-14 June 2014
|Vancouver BC
|Harold Froese
|Len Penner
|Victor Martens
|
|Willy Reimer
|-
|93
|6-9 July 2016
|Toronto ON
|Harold Froese
|Bruce Enns
|Marilyn Hiebert
|Jim Davidson (interim CFO)
|Willy Reimer
|-
|94
|11-14 July 2018
|Saskatoon SK
|Bruce Enns
|Michael Dick
|Marilyn Hiebert
|Bertha Dyck (CFO)
|Steve Berg (interim executive director)
|}

<strong>Notes: </strong>

1. The treasurer position, later changed to chief financial officer, was originally an elected position but later became a staff position not elected at a conference convention. The treasurer listed with each conference executive is the individual who held the position at the time of the convention.

2. The conference minister position, later changed to executive director, is not a position elected at a conference convention. The conference minister listed with each conference executive is the individual who held the position at the time of the convention.
{{GAMEO_footer|hp=Vol. 1, pp. 505-506; vol. 5, pp. 124-125|date=November 2012|a1_last=Lohrenz|a1_first=J. H.|a2_last=Jantz|a2_first=Harold}}
[[Category:Denominations]]

Toews, John B. "J. B." (1906-1998)

2022-07-27T20:08:55Z

VicFroese: Deleted "Toews, Paul Timothy (1940-2015)" from the top of the page

[[File:J.%20B.%20and%20Nettie%20Toews%2040th.jpg|300px|thumb|right|''J. B. and Nettie Toews, 1973<br />
Source: R. D. Thiessen'']]

John Benjamin "J. B." Toews: minister, teacher and administrator; born 24 September 1906 in [[Alexandertal (Molotschna Mennonite settlement, Zaporizhia Oblast, Ukraine)|Alexandertal]], Molotschna Mennonite Settlement, South Russia to [[Toews, Johann A. (1876-1953)|Johann A. Toews]] (1876-1953) and Margaretha (Janz) Toews (1880-1973); his father had three children from his first wife, Elisabeth Janzen, who died in 1903. On 27 August 1933 John married Nettie Unruh (1903-1986) in [[Coaldale (Alberta, Canada)|Coaldale]], Alberta. She was the daughter of Cornelius P. Unruh (1866-1935) and Mina (Deckert) Unruh (1877-1948). John and Nettie had three sons: John, [[Toews, Paul Timothy (1940-2015)|Paul]] and James. John died 9 May 1998 in [[Reedley (California, USA)|Reedley]], California and was buried in [[Fresno (California, USA)|Fresno]], California.

On 16 June 1920 John was baptized and became a member of the Alexandertal [[Mennonite Brethren Church|Mennonite Brethren]] Church. He attended the [[Gnadenfeld Zentralschule (Gnadenfeld, Molotschna Mennonite settlement, Zaporizhia Oblast, Ukraine)|Gnadenfeld ]]<em>[[Gnadenfeld Zentralschule (Gnadenfeld, Molotschna Mennonite settlement, Zaporizhia Oblast, Ukraine)|Zentralschule]] </em>and the Halbstadt <em>Mittelschule </em>in the Molotschna settlement before enrolling at the University of Ukraine in 1922.

John’s studies were interrupted in 1926 when political conditions forced him to flee the [[Union of Soviet Socialist Republics|Soviet Union]]. Unable to migrate directly to Canada because of medical problems, Toews remained in the Netherlands until 1928, and continued his studies at the University of Amsterdam’s satellite campus in Rotterdam.

In 1928 Toews and other members of his family migrated to Coaldale, Alberta, where they began farming. Two years later Toews decided to return to school, and enrolled at [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] in Hillsboro, Kansas. He attended there from 1930 until 1932.

While at Tabor he met Nettie Unruh, whom he married in 1933. Toews received his first experience in preaching as a student at Tabor. He served on the college’s gospel team, which visited congregations on behalf of the college. He also served briefly as interim pastor of the [[Jansen Mennonite Brethren Church (Jansen, Nebraska, USA)|Jansen Mennonite Brethren Church]] in Nebraska during the summer of 1931.

After returning to Canada, Toews moved to [[Hepburn (Saskatchewan, Canada)|Hepburn]], Saskatchewan, and began teaching at [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] in 1932, where he also served as principal for a time. While at Bethany, he also preached in many of the nearby Mennonite Brethren congregations. In 1936 he was ordained by the North Saskatchewan Mennonite Brethren Conference, and served as pastor of the[[Hepburn Mennonite Brethren Church (Hepburn, Saskatchewan, Canada)| Hepburn Mennonite Brethren Church]] from 1937 to 1938.

Toews and his family moved to Portland, Oregon, in 1938. The following year he enrolled at Western Baptist Theological Seminary in Portland, where he completed a B.D. in 1940. He then accepted a position in the Bible department at [[Freeman Junior College (Freeman, South Dakota, USA)|Freeman College]] in South Dakota. In 1941 he completed his thesis, "The Christ of the Johannine Theology," and was granted the Th.M. degree from Western Baptist Theological Seminary in 1941.

That same year Toews enrolled in a doctoral program at Southwestern Baptist Theological Seminary in Forth Worth, Texas. He continued teaching at Freeman College during the 1941-1942 academic year, but left there in spring 1942 to accept the pastorate of the [[Buhler Mennonite Brethren Church (Buhler, Kansas, USA)|Buhler Mennonite Brethren Church]] in Kansas. During this time Toews was urged by leaders in his home congregation at Coaldale to forgo his doctoral studies, on the grounds that such a degree would cause him to lose touch with the congregations he served. Toews reluctantly agreed to this advice, and terminated his doctoral program.

In 1945 Toews resigned from the Buhler Mennonite Brethren Church and returned to Canada, where he became president of [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] in Winnipeg, Manitoba. He remained in that position until 1948, when he returned to the United States and the pastoral ministry at the [[Reedley Mennonite Brethren Church (Reedley, California, USA)|Reedley Mennonite Brethren Church]]. During this time Toews became involved in more extensive church leadership roles. He was elected to the [[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches]] Board of Reference and Counsel in 1945, to the Mennonite Brethren [[Board of Foreign Missions (Mennonite Brethren Church of North America)|Board of Foreign Missions]] in 1948, and to the [[Mennonite World Conference|Mennonite World Conference]] Presidium in 1948.

In 1952, as a member of the Board of Foreign Missions, Toews made a trip to Belgian [[Congo, Democratic Republic of|Congo]] to observe the mission work there. His experiences in Belgian Congo led him to leave the pastorate at Reedley in 1953 and become the General Secretary for the Board of Foreign Missions. He served in that role until 1963, a time of significant transition in [[Mission (Missiology)|mission]] philosophy and method.

In 1963 J. B. again returned to the field of education, accepting a position as professor of theology and missions at [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] in Fresno, California. He was appointed president of the seminary in 1964. As with the mission board, Toews presided over a period of marked change at the seminary, helping to guide its reorientation from a fundamentalist theology to one based more directly on [[Anabaptism|Anabaptist]]-Mennonite understandings.

Toews resigned as seminary president in 1972, but remained in Fresno for the rest of his career. In 1973 he was appointed Executive Secretary of the Mennonite Brethren Church Historical Commission. He was instrumental in setting up a system of official archival repositories for the North American Mennonite Brethren Church, including one in Fresno that he directed from 1975 until 1982. Toews’s retirement did not, however, bring an end to his active church work. He continued to gather historical documents for the archives, teach at the seminary as an emeritus professor, and preach in pulpits around the world.

Though better known as a public speaker, Toews also wrote and published extensively during his career. A bibliography of his writings can be found in the Fall 1997 issue of <em>Direction </em>(vol. 26, no. 2).

Toews’s church involvement diminished during his later years. In 1986 his wife Nettie died. J. B. lived alone in Fresno until 1995, when he moved to a retirement home in Reedley, California. He remained there for the rest of his life.
= Bibliography =
"Farewell, J.B." ''Mennonite Brethren Herald'' (12 June 1998): 14-16.

<em class="gameo_bibliography">JB: The Autobiography of a Twentieth-Century Mennonite Pilgrim.</em> Fresno, CA: Centre for Mennonite Brethren Studies, 1995.

<h3>Archival Records</h3> Center for Mennonite Brethren Studies (Fresno, California): J. B. Toews Papers.
= Additional Information =
John was the second of six children of Johann A. Toews (23 February 1876, Alexanderkrone, Molotschna Mennonite Settlement, South Russia – 2 September 1953, Coaldale, Alberta, Canada) and Margaretha (Janz) Toews (6 July 1880, Konteniusfeld, Molotschna, - 1 February 1973, St. Catharines, Ontario, Canada)

On 27 August 1933 John married Nettie Unruh (16 February 1903, Marion, South Dakota – 15 October 1986, Fresno, California, USA) in Coaldale, Alberta. She was the daughter of Cornelius P. Unruh (14 February 1866, Karolswalde, Volhynia - 5 November 1935, Sioux Falls, South Dakota, USA) and Mina (Deckert) Unruh (28 January 1877, Marion, South Dakota, USA - 12 November 1948, Marion, South Dakota).

John and Nettie had three sons: John, Paul and James.
{{GAMEO_footer|hp=|date=April 2010|a1_last=Enns-Rempel|a1_first=Kevin|a2_last= |a2_first= }}
[[Category:Persons]]
[[Category:Ministers]]
[[Category:College/University Faculty and Staff]]
[[Category:Bethany College Faculty and Staff]]
[[Category:Mennonite Brethren Bible College Faculty and Staff]]
[[Category:Mennonite Brethren Biblical Seminary Faculty and Staff]]

Ewert, David (1922-2010)

2022-06-06T18:54:16Z

VicFroese:

[[File:David%20Ewert%204.jpg|300px|thumb|right|''David Ewert (1922-2010)<br />
Source: Stephanie Martens'']]
David Ewert: teacher and churchman; born 5 December 1922, the second of four children of David D. Ewert (5 December 1894, Waldeck, Memrik, South Russia - 29 May 1989, Abbotsford, British Columbia) and Margaretha (Wiebe) Ewert (18 August 1900, Lessovka, Memrik, South Russia - 6 October 2000 , Abbotsford, British Columbia). David was married to Lena Hamm, daughter of [[Hamm, Martin (1899-1982)|Martin M. Hamm]] (29 June 1899, Blumenhof, Borozenko, South Russia - 6 February 1982, Winnipeg, Manitoba) and Anna (Warkentin) Hamm (20 November 1896, Schoenau, Zagradovka, South Russia - 12 July 1953, Chilliwack, British Columbia), on 12 October 1944 in La Glace, Alberta, Canada. David and Lena had five children: Eleanor, Marianne, Ernest, Grace and Doreen. David died in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia, Canada on 23 April 2010, where he was buried.

The chaotic aftermath of the Bolshevik Revolution prompted David’s parents to leave the [[Union of Soviet Socialist Republics|Soviet Union]] in October 1926. In [[Canada|Canada]] they eventually settled on a farmstead near [[Coaldale (Alberta, Canada)|Coaldale]], Alberta. In his youth David was exposed to a large and active [[Coaldale Mennonite Brethren Church (Coaldale, Alberta, Canada)|Mennonite Brethren community in Coaldale]] in which he heard some of the most gifted and compelling [[Mennonite Brethren Church|Mennonite Brethren]] preachers at the time. The strong and repeated emphasis on [[Conversion|conversion]], on holy living, and the imminence of the second coming of Christ, left its mark: lacking clarity and assurance, as a young boy of 12, David, together with his brother John, approached their parents one night to settle questions concerning their salvation.

In 1938 at the age of 16, David enrolled at [[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]] where he spent three winters (1939-1942). Here he was inspired by teachers such as Abram Schierling, [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]], and [[Toews, John A. (1912-1979)|John A. Toews]], whose well-organized lectures and expressive, winsome manner left an indelible impression on the young student.<sup> </sup>Bernhard W. Sawatsky in particular became a significant mentor. Affirmed and encouraged by his teachers to develop his gifts, Ewert embarked on an educational journey that continued for almost three decades. The next educational steps included [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible School]] (1942-1943) and Prairie Bible Institute (1943-1944). Both schools nurtured Ewert’s love for learning, and introduced him to a larger network of Mennonite Brethren, and evangelical Protestant, Christians. Ewert was part of a generation that began working and living in more urban centers, that pursued opportunities in higher education, and that was interested in doing evangelistic outreach and church-planting.

Ewert’s lengthy career as a Bible teacher and preacher began at the [[La Glace Mennonite Brethren Bible School (La Glace, Alberta, Canada)|La Glace Bible School]] with short teaching assignments during the winters of 1944-45 and 1945-46. Coinciding with his appointment in La Glace was his marriage to Lena Hamm on 12 October 1944. Other teaching opportunities soon followed, first at [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] (1946-1947) and then Coaldale Bible Institute (1948-1951), where he was also appointed principal. His public reputation as a promising leader within the denomination led both to his ordination at Coaldale in 1949, and an invitation in the early 1950s to join the faculty of [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (MBBC) in Winnipeg, which became the primary locus of his ministry for the next nineteen years.

The challenges of classroom teaching intensified a desire for further theological education. In 1947, he began working towards a BA at the University of British Columbia. This was followed by graduate degrees from Central Baptist Seminary in Toronto (Bachelor of Divinity) in 1953, Wheaton College (Master of Arts) in 1956, and Luther Theological Seminary in St. Paul (Master of Theology) in 1961. In 1969 he completed his Ph.D. degree in New Testament studies at McGill University in Montreal.

Adding more responsibility to the already hectic pace of Ewert’s life during his time at MBBC (and after), were the various leadership roles he assumed within the denomination. In 1967 he was elected moderator of the [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]]. In 1970 he became a part of the [[General Conference of Mennonite Brethren Churches|General Conference]] Board of Reference and Counsel, a body on which he served for two decades, and through which he exercised considerable influence in shaping the theological direction of the denomination.

Attracted by the prospect of working with Myron Augsburger and [[Brunk, George Rowland (1911-2002)|George Brunk]], Ewert decided in 1972 to join the faculty of Eastern Mennonite Seminary in Harrisonburg, Virginia, a school operated by the [[Mennonite Church (MC)|Mennonite Church]]. The experience broadened his understanding of the Mennonite constituency, particularly in the United States. When in 1975 the Canadian Mennonite Brethren Conference officially became a sponsor of [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (MBBS) in Fresno, Ewert agreed to join the faculty of MBBS. In 1982 Ewert decided to return to Winnipeg to become the president of MBBC. He retired in 1988.

David Ewert will also be remembered for a publishing legacy. It began with articles in denominational magazines such as <em>The Voice</em>, the official journal of MBBC, the ''Mennonite Brethren Herald'', <em>The Christian Leader</em>, and <em>Direction</em>. At the request of Conference boards/committees, he published several short booklets offering guidance to a broader audience on subjects such as Christian ethics and understanding the Bible.

Modestly successful as a college textbook was <em>From Ancient Tablets to Modern Translations: A General Introduction to the Bible</em> (Zondervan, 1983). Other books such as <em>The Church in a Pagan Society: Studies in 1 Corinthians</em>, and <em>How to Understand the Bible</em>, are either detailed expository studies or handbooks intended for use by students and pastors in their teaching and preaching ministries. Following his retirement he completed numerous book projects, some of them autobiographical.

As a highly respected Bible teacher, preacher and scholar, Ewert defined and embodied the convictions of the Mennonite Brethren church. His voice spoke into a remarkable number of the theological issues facing the Mennonite Brethren during the second half of the twentieth century. As a full-time teacher at various times in at least five Mennonite Brethren educational institutions in North America, he shaped the theological views of literally thousands of students, many of whom became pastors, missionaries and leaders within the church.
= Bibliography =

Books by David Ewert in order of date of publication.

#''Stalwart for the Truth: The Life and Legacy of A. H. Unruh.'' Trailblazer Series. Winnipeg, Man.: Board of Christian Literature, General Conference of the Mennonite Brethren Churches of North America, 1975.
#''Die Wunderwege Gottes mit der Gemeinde Jesu Christi: Praktische Erklärungen des Epheserbriefes.'' Edited by Erich L. Ratzlaff. Winnipeg, Man.: Christian Press, 1978.
#''And Then Comes the End.'' Scottdale, Pa.: Herald Press, 1980.
#''From Ancient Tablets to Modern Translations: A General Introduction to the Bible.'' Grand Rapids, Mich.: Zondervan, 1983.
#''The Holy Spirit in the New Testament.'' Kitchener, Ont.: Herald Press, 1983.
#''The Church in a Pagan Society: Studies in 1 Corinthians.'' Luminaire Studies. Winnipeg, Man.: Kindred Press, 1986.
#''The Church under Fire: Studies in Revelation.'' Luminaire Studies. Winnipeg, Man.: Kindred Press, 1988.
#''Proclaim Salvation: Preaching the Church Year.'' Scottdale, Pa.: Herald Press, 1992.
#''A Journey of Faith: An Autobiography.'' Winnipeg, Man.: Centre for Mennonite Brethren Studies and Kindred Press, 1993. Available in full electronic text at: https://archive.org/details/AJourneyOfFaithDavidEwertOCRopt
#''When the Church Was Young: Studies in the Thessalonian Epistles.'' Luminaire Studies. Winnipeg, Man.: Kindred Press, 1993.
#''A Testament of Joy: Studies in Philippians.'' Luminaire Studies. Winnipeg, Man.: Kindred Productions, 1995.
#''Honour Such People: Philippians 2:29.'' Winnipeg, Man.: Centre for Mennonite Brethren Studies, 1997.
#''Finding Our Way: Confronting Issues in the Mennonite Brethren Church.'' Abbotsford, B.C.: D. Ewert, 1999.
#''How to Understand the Bible.'' Waterloo, Ont.: Herald Press, 2000.
#''Searching the Scriptures.'' Abbotsford, B.C.: D. Ewert, 2001.
#''Emmanuel: God with Us.'' Abbotsford, B.C.: HeartBeat Productions, 2002.
#''Mark’s Passion Narrative: Reflections on Christ’s Sufferings and Death.'' Abbotsford, B.C.: HeartBeat Productions, 2003.
#''The Body of Christ, the Church: A Commentary on Paul’s Letter to the Ephesians.'' Abbotsford, B.C.: HeartBeat Productions, 2004.
#''The Church: The New People of God.'' Abbotsford, B.C.: HeartBeat Productions, 2004.
#''Mennonite Country Boy.'' Abbotsford, B.C.: HeartBeat Productions, 2004.

{{GAMEO_footer|hp=|date=June 2010|a1_last=Guenther|a1_first=Bruce|a2_last=|a2_first=}}
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[[Category:College/University Faculty and Staff]]
[[Category:Alberta Mennonite Brethren Bible Institute Faculty and Staff]]
[[Category:Bethany College Faculty and Staff]]
[[Category:Mennonite Brethren Bible College Faculty and Staff]]
[[Category:Eastern Mennonite Seminary Faculty and Staff]]
[[Category:Mennonite Brethren Biblical Seminary Faculty and Staff]]

Ewert, David (1922-2010)

2022-06-06T18:35:32Z

VicFroese: /* Bibliography */

[[File:David%20Ewert%204.jpg|300px|thumb|right|''David Ewert (1922-2010)<br />
Source: Stephanie Martens'']]
David Ewert: teacher and churchman; born 5 December 1922, the second of four children of David D. Ewert (5 December 1894, Waldeck, Memrik, South Russia - 29 May 1989, Abbotsford, British Columbia) and Margaretha (Wiebe) Ewert (18 August 1900, Lessovka, Memrik, South Russia - 6 October 2000 , Abbotsford, British Columbia). David was married to Lena Hamm, daughter of [[Hamm, Martin (1899-1982)|Martin M. Hamm]] (29 June 1899, Blumenhof, Borozenko, South Russia - 6 February 1982, Winnipeg, Manitoba) and Anna (Warkentin) Hamm (20 November 1896, Schoenau, Zagradovka, South Russia - 12 July 1953, Chilliwack, British Columbia), on 12 October 1944 in La Glace, Alberta, Canada. David and Lena had five children: Eleanor, Marianne, Ernest, Grace and Doreen. David died in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia, Canada on 23 April 2010, where he was buried.

The chaotic aftermath of the Bolshevik Revolution prompted David’s parents to leave the [[Union of Soviet Socialist Republics|Soviet Union]] in October 1926. In [[Canada|Canada]] they eventually settled on a farmstead near [[Coaldale (Alberta, Canada)|Coaldale]], Alberta. In his youth David was exposed to a large and active [[Coaldale Mennonite Brethren Church (Coaldale, Alberta, Canada)|Mennonite Brethren community in Coaldale]] in which he heard some of the most gifted and compelling [[Mennonite Brethren Church|Mennonite Brethren]] preachers at the time. The strong and repeated emphasis on [[Conversion|conversion]], on holy living, and the imminence of the second coming of Christ, left its mark: lacking clarity and assurance, as a young boy of 12, David, together with his brother John, approached their parents one night to settle questions concerning their salvation.

In 1938 at the age of 16, David enrolled at [[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]] where he spent three winters (1939-1942). Here he was inspired by teachers such as Abram Schierling, [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]], and [[Toews, John A. (1912-1979)|John A. Toews]], whose well-organized lectures and expressive, winsome manner left an indelible impression on the young student.<sup> </sup>Bernhard W. Sawatsky in particular became a significant mentor. Affirmed and encouraged by his teachers to develop his gifts, Ewert embarked on an educational journey that continued for almost three decades. The next educational steps included [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible School]] (1942-1943) and Prairie Bible Institute (1943-1944). Both schools nurtured Ewert’s love for learning, and introduced him to a larger network of Mennonite Brethren, and evangelical Protestant, Christians. Ewert was part of a generation that began working and living in more urban centers, that pursued opportunities in higher education, and that was interested in doing evangelistic outreach and church-planting.

Ewert’s lengthy career as a Bible teacher and preacher began at the [[La Glace Mennonite Brethren Bible School (La Glace, Alberta, Canada)|La Glace Bible School]] with short teaching assignments during the winters of 1944-45 and 1945-46. Coinciding with his appointment in La Glace was his marriage to Lena Hamm on 12 October 1944. Other teaching opportunities soon followed, first at [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] (1946-1947) and then Coaldale Bible Institute (1948-1951), where he was also appointed principal. His public reputation as a promising leader within the denomination led both to his ordination at Coaldale in 1949, and an invitation in the early 1950s to join the faculty of [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (MBBC) in Winnipeg, which became the primary locus of his ministry for the next nineteen years.

The challenges of classroom teaching intensified a desire for further theological education. In 1947, he began working towards a BA at the University of British Columbia. This was followed by graduate degrees from Central Baptist Seminary in Toronto (Bachelor of Divinity) in 1953, Wheaton College (Master of Arts) in 1956, and Luther Theological Seminary in St. Paul (Master of Theology) in 1961. In 1969 he completed his Ph.D. degree in New Testament studies at McGill University in Montreal.

Adding more responsibility to the already hectic pace of Ewert’s life during his time at MBBC (and after), were the various leadership roles he assumed within the denomination. In 1967 he was elected moderator of the [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]]. In 1970 he became a part of the [[General Conference of Mennonite Brethren Churches|General Conference]] Board of Reference and Counsel, a body on which he served for two decades, and through which he exercised considerable influence in shaping the theological direction of the denomination.

Attracted by the prospect of working with Myron Augsburger and [[Brunk, George Rowland (1911-2002)|George Brunk]], Ewert decided in 1972 to join the faculty of Eastern Mennonite Seminary in Harrisonburg, Virginia, a school operated by the [[Mennonite Church (MC)|Mennonite Church]]. The experience broadened his understanding of the Mennonite constituency, particularly in the United States. When in 1975 the Canadian Mennonite Brethren Conference officially became a sponsor of [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (MBBS) in Fresno, Ewert agreed to join the faculty of MBBS. In 1982 Ewert decided to return to Winnipeg to become the president of MBBC. He retired in 1988.

David Ewert will also be remembered for a publishing legacy. It began with articles in denominational magazines such as <em>The Voice</em>, the official journal of MBBC, the ''Mennonite Brethren Herald'', <em>The Christian Leader</em>, and <em>Direction</em>. At the request of Conference boards/committees, he published several short booklets offering guidance to a broader audience on subjects such as Christian ethics and understanding the Bible.

Modestly successful as a college textbook was <em>From Ancient Tablets to Modern Translations: A General Introduction to the Bible</em> (Zondervan, 1983). Other books such as <em>The Church in a Pagan Society: Studies in 1 Corinthians</em>, and <em>How to Understand the Bible</em>, are either detailed expository studies or handbooks intended for use by students and pastors in their teaching and preaching ministries. Following his retirement he completed numerous book projects, some of them autobiographical.

As a highly respected Bible teacher, preacher and scholar, Ewert defined and embodied the convictions of the Mennonite Brethren church. His voice spoke into a remarkable number of the theological issues facing the Mennonite Brethren during the second half of the twentieth century. As a full-time teacher at various times in at least five Mennonite Brethren educational institutions in North America, he shaped the theological views of literally thousands of students, many of whom became pastors, missionaries and leaders within the church.
= Bibliography =

Books by David Ewert in order of date of publication.

#<em>''Stalwart for the Truth: The Life and Legacy of A. H. Unruh''.</em> Trailblazer Series. Winnipeg, Man.: Board of Christian Literature, General Conference of the Mennonite Brethren Churches of North America, 1975.
#<em>Die Wunderwege Gottes mit der Gemeinde Jesu Christi: Praktische Erklärungen des Epheserbriefes.</em> Edited by Erich L. Ratzlaff. Winnipeg, Man.: Christian Press, 1978.
#<em>And Then Comes the End.</em> Scottdale, Pa.: Herald Press, 1980.
#<em>From Ancient Tablets to Modern Translations: A General Introduction to the Bible.</em> Grand Rapids, Mich.: Zondervan, 1983.
#<em>The Holy Spirit in the New Testament.</em> Kitchener, Ont.: Herald Press, 1983.
#<em>The Church in a Pagan Society: Studies in 1 Corinthians. </em> Luminaire Studies. Winnipeg, Man.: Kindred Press, 1986.
#<em>The Church under Fire: Studies in Revelation.</em> Luminaire Studies. Winnipeg, Man.: Kindred Press, 1988.
#<em>Proclaim Salvation: Preaching the Church Year.</em> Scottdale, Pa.: Herald Press, 1992.
#<em>A Journey of Faith: An Autobiography.</em> Winnipeg, Man.: Centre for Mennonite Brethren Studies and Kindred Press, 1993. Available in full electronic text at: https://archive.org/details/AJourneyOfFaithDavidEwertOCRopt
#<em>When the Church Was Young: Studies in the Thessalonian Epistles.</em> Luminaire Studies. Winnipeg, Man.: Kindred Press, 1993.
#<em>A Testament of Joy: Studies in Philippians.</em> Luminaire Studies. Winnipeg, Man.: Kindred Productions, 1995.
#<em>Honour Such People: Philippians 2:29.</em> Winnipeg, Man.: Centre for Mennonite Brethren Studies, 1997.
#<em>Finding Our Way: Confronting Issues in the Mennonite Brethren Church.</em> Abbotsford, B.C.: D. Ewert, 1999.
#<em>How to Understand the Bible. </em> Waterloo, Ont.: Herald Press, 2000.
#<em>Searching the Scriptures. Abbotsford, B.C.: D. Ewert, 2001.
#<em>Emmanuel: God with Us.</em> Abbotsford, B.C.: HeartBeat Productions, 2002.
#<em>Mark’s Passion Narrative: Reflections on Christ’s Sufferings and Death.</em> Abbotsford, B.C.: HeartBeat Productions, 2003.
#<em>The Body of Christ, the Church: A Commentary on Paul’s Letter to the Ephesians.</em> Abbotsford, B.C.: HeartBeat Productions, 2004.
#<em>The Church: The New People of God.</em> Abbotsford, B.C.: HeartBeat Productions, 2004.

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Ewert, David (1922-2010)

2022-06-06T17:52:30Z

VicFroese: Removed unnecessary html code

[[File:David%20Ewert%204.jpg|300px|thumb|right|''David Ewert (1922-2010)<br />
Source: Stephanie Martens'']]
David Ewert: teacher and churchman; born 5 December 1922, the second of four children of David D. Ewert (5 December 1894, Waldeck, Memrik, South Russia - 29 May 1989, Abbotsford, British Columbia) and Margaretha (Wiebe) Ewert (18 August 1900, Lessovka, Memrik, South Russia - 6 October 2000 , Abbotsford, British Columbia). David was married to Lena Hamm, daughter of [[Hamm, Martin (1899-1982)|Martin M. Hamm]] (29 June 1899, Blumenhof, Borozenko, South Russia - 6 February 1982, Winnipeg, Manitoba) and Anna (Warkentin) Hamm (20 November 1896, Schoenau, Zagradovka, South Russia - 12 July 1953, Chilliwack, British Columbia), on 12 October 1944 in La Glace, Alberta, Canada. David and Lena had five children: Eleanor, Marianne, Ernest, Grace and Doreen. David died in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia, Canada on 23 April 2010, where he was buried.

The chaotic aftermath of the Bolshevik Revolution prompted David’s parents to leave the [[Union of Soviet Socialist Republics|Soviet Union]] in October 1926. In [[Canada|Canada]] they eventually settled on a farmstead near [[Coaldale (Alberta, Canada)|Coaldale]], Alberta. In his youth David was exposed to a large and active [[Coaldale Mennonite Brethren Church (Coaldale, Alberta, Canada)|Mennonite Brethren community in Coaldale]] in which he heard some of the most gifted and compelling [[Mennonite Brethren Church|Mennonite Brethren]] preachers at the time. The strong and repeated emphasis on [[Conversion|conversion]], on holy living, and the imminence of the second coming of Christ, left its mark: lacking clarity and assurance, as a young boy of 12, David, together with his brother John, approached their parents one night to settle questions concerning their salvation.

In 1938 at the age of 16, David enrolled at [[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]] where he spent three winters (1939-1942). Here he was inspired by teachers such as Abram Schierling, [[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]], and [[Toews, John A. (1912-1979)|John A. Toews]], whose well-organized lectures and expressive, winsome manner left an indelible impression on the young student.<sup> </sup>Bernhard W. Sawatsky in particular became a significant mentor. Affirmed and encouraged by his teachers to develop his gifts, Ewert embarked on an educational journey that continued for almost three decades. The next educational steps included [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible School]] (1942-1943) and Prairie Bible Institute (1943-1944). Both schools nurtured Ewert’s love for learning, and introduced him to a larger network of Mennonite Brethren, and evangelical Protestant, Christians. Ewert was part of a generation that began working and living in more urban centers, that pursued opportunities in higher education, and that was interested in doing evangelistic outreach and church-planting.

Ewert’s lengthy career as a Bible teacher and preacher began at the [[La Glace Mennonite Brethren Bible School (La Glace, Alberta, Canada)|La Glace Bible School]] with short teaching assignments during the winters of 1944-45 and 1945-46. Coinciding with his appointment in La Glace was his marriage to Lena Hamm on 12 October 1944. Other teaching opportunities soon followed, first at [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] (1946-1947) and then Coaldale Bible Institute (1948-1951), where he was also appointed principal. His public reputation as a promising leader within the denomination led both to his ordination at Coaldale in 1949, and an invitation in the early 1950s to join the faculty of [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (MBBC) in Winnipeg, which became the primary locus of his ministry for the next nineteen years.

The challenges of classroom teaching intensified a desire for further theological education. In 1947, he began working towards a BA at the University of British Columbia. This was followed by graduate degrees from Central Baptist Seminary in Toronto (Bachelor of Divinity) in 1953, Wheaton College (Master of Arts) in 1956, and Luther Theological Seminary in St. Paul (Master of Theology) in 1961. In 1969 he completed his Ph.D. degree in New Testament studies at McGill University in Montreal.

Adding more responsibility to the already hectic pace of Ewert’s life during his time at MBBC (and after), were the various leadership roles he assumed within the denomination. In 1967 he was elected moderator of the [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]]. In 1970 he became a part of the [[General Conference of Mennonite Brethren Churches|General Conference]] Board of Reference and Counsel, a body on which he served for two decades, and through which he exercised considerable influence in shaping the theological direction of the denomination.

Attracted by the prospect of working with Myron Augsburger and [[Brunk, George Rowland (1911-2002)|George Brunk]], Ewert decided in 1972 to join the faculty of Eastern Mennonite Seminary in Harrisonburg, Virginia, a school operated by the [[Mennonite Church (MC)|Mennonite Church]]. The experience broadened his understanding of the Mennonite constituency, particularly in the United States. When in 1975 the Canadian Mennonite Brethren Conference officially became a sponsor of [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (MBBS) in Fresno, Ewert agreed to join the faculty of MBBS. In 1982 Ewert decided to return to Winnipeg to become the president of MBBC. He retired in 1988.

David Ewert will also be remembered for a publishing legacy. It began with articles in denominational magazines such as <em>The Voice</em>, the official journal of MBBC, the ''Mennonite Brethren Herald'', <em>The Christian Leader</em>, and <em>Direction</em>. At the request of Conference boards/committees, he published several short booklets offering guidance to a broader audience on subjects such as Christian ethics and understanding the Bible.

Modestly successful as a college textbook was <em>From Ancient Tablets to Modern Translations: A General Introduction to the Bible</em> (Zondervan, 1986). Other books such as <em>The Church in a Pagan Society: Studies in 1 Corinthians</em>, and <em>How to Understand the Bible</em>, are either detailed expository studies or handbooks intended for use by students and pastors in their teaching and preaching ministries. Following his retirement he completed numerous book projects, some of them autobiographical.

As a highly respected Bible teacher, preacher and scholar, Ewert defined and embodied the convictions of the Mennonite Brethren church. His voice spoke into a remarkable number of the theological issues facing the Mennonite Brethren during the second half of the twentieth century. As a full-time teacher at various times in at least five Mennonite Brethren educational institutions in North America, he shaped the theological views of literally thousands of students, many of whom became pastors, missionaries and leaders within the church.
= Bibliography =
Ewert, David. <em>A Journey of Faith: An Autobiography</em>. Winnipeg, MB: Kindred Press, 1993. Available in full electronic text at: https://archive.org/details/AJourneyOfFaithDavidEwertOCRopt
{{GAMEO_footer|hp=|date=June 2010|a1_last=Guenther|a1_first=Bruce|a2_last=|a2_first=}}
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[[Category:College/University Faculty and Staff]]
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[[Category:Mennonite Brethren Biblical Seminary Faculty and Staff]]

Quiring, Walter (1893-1983)

2022-05-19T17:18:32Z

VicFroese: Corrected spelling of "Walter". Was "Water".

[[File:WalterQuiring.jpg|248px|thumbnail|right|''Walter Quiring (1893-1983)<br />
Source: [http://www.qltrust.org/history/walter-quiring/ Quiring-Loewen Trust]''.]]
Walter Quiring: journalist, linguist, historian and German propagandist; born 7 July 1893, the third of five children of Jacob Quiring (14 October 1863, Neuhorst, [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza Mennonite Settlement]], South Russia - 15 July 1921, Romanovka, [[Orenburg Mennonite Settlement (Orenburg Oblast, Russia)|Orenburg Mennonite Settlement]], Russia) and Anna (Epp) Quiring (15 August 1863, Rosengart, Chortitza, South Russia - 17 October 1899, Leonidovka, [[Ignatyevo Mennonite Settlement (Donetsk Oblast, Ukraine)|Ignatyevo Mennonite Settlement]], South Russia), in the village of Ljubomirowka (Friedensliebe), [[Borissovo Mennonite Settlement (Dnipropetrovsk Oblast, Ukraine)|Borissovo Mennonite Settlement]], South Russia. His given name was Jacob, but he changed it to Walter in 1934. On 15 June 1914 Walter married Maria Friesen (19 May 1892, Alexandrovka, South Russia – 1965, [[Winnipeg (Manitoba, Canada)|Winnipeg]], Manitoba, Canada), daughter of Peter Friesen (1861-1922) and Maria (Harder) Friesen (b. 1864). Walter and Maria had two sons, Manfred and Otto. After Maria’s death, Walter married Helen Bartel (d. 1970, [[Saskatoon (Saskatchewan, Canada)|Saskatoon]], Saskatchewan, Canada) on 14 August 1965 in Winnipeg, Manitoba. Walter’s third wife was Maria Kathrin "Marika" von Strothe (d. 6 July 1982, Germany), whom he married in 1971. Walter died in Calw-Neumaden, [[Baden-Württemberg (Germany)|Baden-Württemberg]], West Germany on 17 January 1983, where he was buried.

Walter spent his early childhood in the village of his birth until 1900, when the family moved to the Ignatyevo Mennonite Settlement. By this time Walter’s mother had passed away in 1899 and his father had married Katharina Toews (1869-1904); they had one child before Katharina’s death. In 1905 the family settled in the Orenburg Mennonite Settlement. In 1906 Walter’s father married for the third time to Anna (Wallmann) Neufeld (1860-1910). After Anna’s death, Walter’s father married Agatha (Mantler) Huebert (b. 1866), followed by Maria Penner (d. 1918).

Quiring received his elementary and secondary (<em>Zentralschule</em>) education in the Orenburg settlement and training as a teacher in the Chortitza settlement. He returned to teach school in the Orenburg settlement, served with the Russian Red Cross in World War I. After the war he taught again in the Orenburg settlement.

In 1921 Quiring, his wife and infant son Manfred fled to [[Germany|Germany]] under perilous circumstances. There he became involved in work to help Mennonite refugees from Russia. He also continued his education, earning a doctorate from the University of Munich in 1927. He taught in several private schools owned by a wealthy Jewish aristocrat. In 1932 he was granted a two-year leave to travel to [[Paraguay|Paraguay]] and report on settlements established in that country by Russian Mennonites.That resulted in the publication in 1936 and 1938 respectively of two books: <em>Deutsche erschliessen den Chaco </em>and <em>Russlanddeutsche suchen eine Heimat. </em>He also visited Mennonite communities in [[Canada|Canada]], the [[United States of America|United States]] and several other South American countries and wrote numerous short articles for German Mennonite periodicals.

Quiring was an early and ardent supporter and propagandist of the [[National Socialism (Nazism) (Germany)|National Socialist]] government led by Adolf Hitler. He wrote for the <em>Verein fuer das Deutschtum im Ausland. </em>In 1937 he joined the staff of the <em>Deutsches Ausland Institute </em>(<em>DAI</em>) which promoted German interests and advocated the return to the homeland of Germans living abroad. He participated in some of the population exchanges after the signing of the 1939 Molotov-Ribbentrop Accord. In 1941 he was conscripted into the German army where he served as a translator, interpreter, propagandist and interrogator of prisoners of war.

After the war, while still living in Germany, Quiring became a co-editor of the <em>[[Mennonitische Lehrerzeitung|Mennonitische Lehrerzeitung]], </em>a small paper published quarterly by a small group of Canadian Mennonite teachers, artists and intellectuals. It was significantly expanded and renamed [[Mennonitische Welt (Periodical)|<em>Mennonitische Welt</em>]]. Quiring immigrated to Canada and became its sole editor in 1952, but the paper ceased publication in 1953. Quiring continued an active writing career and when the longtime editor of <em>[[Bote, Der (Periodical)|Der Bote]] </em>died in 1955 Quiring was appointed as editor. Over the years, Quiring had contributed numerous articles to <em>Der Bote </em>which was read by German speaking Russian Mennonites in Canada and abroad.

In 1963 Quiring resigned as editor of <em>Der Bote, </em>and accepted an appointment to teach German and Slavic Languages at the University of Winnipeg. That appointment ended abruptly in 1965 when colleagues and then the police initiated inquiries regarding Quiringʼs wartime record.

In 1965, not long after the death of his first wife, Quiring married Helen Bartel. Together he and Helen traveled extensively and prepared and published several pictorial books on aspects of Mennonite history. Helen, however, died in 1970 and Walter returned to Germany where he married Marika von Strothe, a former colleague at the DAI.

Walter Quiring devoted his time, talents and resources to the commemoration, celebration and preservation of the achievements and legacy of the Russian Mennonites who had lost their Russian homeland and rebuilt their lives in Canada, South America and Germany. His strident advocacy of Nazi ideology and practices in the 1930s has been thoroughly discredited, while his wartime activities remained shrouded in secrecy throughout his life. He is best remembered for his five books, three on the Mennonite experiences in South America, one on the Mennonites in Canada and one on their sojourn in [[Russia|Russia]].
=Bibliography=
Quiring, Walter. <em>Deutsche erschliessen den Chaco</em>. Karlsruhe, Germany: Verlagsdruckerei Heinrich Schneider, 1936.

Quiring, Walter. <em>Im Schweisse deines Angesichts: ein mennonitisches Bilderbuch Paraguay, Brasilien, Argentinien, Uruguay und Mexico</em>. Steinbach, MB: Derksen Printers, 1953.

Quiring, Walter. <em>Johann Cornies: der russlanddeutsche Bahnbrecher und Reformer</em>. Unpublished.

Quiring, Walter. <em>Russlanddeutsche suchen eine Heimat: die deutsche Einwanderung in den paraguayischen Chaco</em>. Schriftenreihe des Deutschen Ausland-Instituts, Stuttgart, Neue Reihe ; Bd. 7. Karlsruhe, Germany: H. Schneider, 1938.

Quiring, Walter. <em>Weltweite Wanderung: ein beitrag zur Geschichte der Mennonitenwanderungen der Nachkriegszeit</em>. Unpublished.

Quiring, Walter and Helen Bartel. <em>Als ihre Zeit erfüllt war: 150 Jahre Bewährung in Russland</em>. Rosthern, SK: Walter Quiring and Helen Bartel, 1963. Republished: Kitchener, ON: A. Klassen, 1974.

Quiring, Walter and Helen Bartel. <em>In the fullness of time: 150 years of Mennonite sojourn in Russia</em>, translated by Katherine Janzen. Kitchener, ON: A. Klassen, 1974.

Quiring, Walter and Helen Bartel. <em>Mennonites in Canada: a pictorial review</em>. Altona, MB: D. W. Friesen, 1961.

<h3>Archival Records</h3> Mennonite Library and Archives, Bethel College, North Newton, KS: Walter Quiring Papers, 1932-1950: https://mla.bethelks.edu/holdings/fndng/ms/ms139.htm
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Quiring, Walter (1893-1983)

2022-02-15T19:52:12Z

VicFroese: Corrected spelling of "advocacy"

[[File:WalterQuiring.jpg|248px|thumbnail|right|''Walter Quiring (1893-1983)<br />
Source: [http://www.qltrust.org/history/walter-quiring/ Quiring-Loewen Trust]''.]]
Walter Quiring: journalist, linguist, historian and German propagandist; born 7 July 1893, the third of five children of Jacob Quiring (14 October 1863, Neuhorst, [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza Mennonite Settlement]], South Russia - 15 July 1921, Romanovka, [[Orenburg Mennonite Settlement (Orenburg Oblast, Russia)|Orenburg Mennonite Settlement]], Russia) and Anna (Epp) Quiring (15 August 1863, Rosengart, Chortitza, South Russia - 17 October 1899, Leonidovka, [[Ignatyevo Mennonite Settlement (Donetsk Oblast, Ukraine)|Ignatyevo Mennonite Settlement]], South Russia), in the village of Ljubomirowka (Friedensliebe), [[Borissovo Mennonite Settlement (Dnipropetrovsk Oblast, Ukraine)|Borissovo Mennonite Settlement]], South Russia. His given name was Jacob, but he changed it to Walter in 1934. On 15 June 1914 Walter married Maria Friesen (19 May 1892, Alexandrovka, South Russia – 1965, [[Winnipeg (Manitoba, Canada)|Winnipeg]], Manitoba, Canada), daughter of Peter Friesen (1861-1922) and Maria (Harder) Friesen (b. 1864). Walter and Maria had two sons, Manfred and Otto. After Maria’s death, Walter married Helen Bartel (d. 1970, [[Saskatoon (Saskatchewan, Canada)|Saskatoon]], Saskatchewan, Canada) on 14 August 1965 in Winnipeg, Manitoba. Walter’s third wife was Maria Kathrin "Marika" von Strothe (d. 6 July 1982, Germany), whom he married in 1971. Walter died in Calw-Neumaden, [[Baden-Württemberg (Germany)|Baden-Württemberg]], West Germany on 17 January 1983, where he was buried.

Walter spent his early childhood in the village of his birth until 1900, when the family moved to the Ignatyevo Mennonite Settlement. By this time Walter’s mother had passed away in 1899 and his father had married Katharina Toews (1869-1904); they had one child before Katharina’s death. In 1905 the family settled in the Orenburg Mennonite Settlement. In 1906 Walter’s father married for the third time to Anna (Wallmann) Neufeld (1860-1910). After Anna’s death, Walter’s father married Agatha (Mantler) Huebert (b. 1866), followed by Maria Penner (d. 1918).

Quiring received his elementary and secondary (<em>Zentralschule</em>) education in the Orenburg settlement and training as a teacher in the Chortitza settlement. He returned to teach school in the Orenburg settlement, served with the Russian Red Cross in World War I. After the war he taught again in the Orenburg settlement.

In 1921 Quiring, his wife and infant son Manfred fled to [[Germany|Germany]] under perilous circumstances. There he became involved in work to help Mennonite refugees from Russia. He also continued his education, earning a doctorate from the University of Munich in 1927. He taught in several private schools owned by a wealthy Jewish aristocrat. In 1932 he was granted a two-year leave to travel to [[Paraguay|Paraguay]] and report on settlements established in that country by Russian Mennonites.That resulted in the publication in 1936 and 1938 respectively of two books: <em>Deutsche erschliessen den Chaco </em>and <em>Russlanddeutsche suchen eine Heimat. </em>He also visited Mennonite communities in [[Canada|Canada]], the [[United States of America|United States]] and several other South American countries and wrote numerous short articles for German Mennonite periodicals.

Quiring was an early and ardent supporter and propagandist of the [[National Socialism (Nazism) (Germany)|National Socialist]] government led by Adolf Hitler. He wrote for the <em>Verein fuer das Deutschtum im Ausland. </em>In 1937 he joined the staff of the <em>Deutsches Ausland Institute </em>(<em>DAI</em>) which promoted German interests and advocated the return to the homeland of Germans living abroad. He participated in some of the population exchanges after the signing of the 1939 Molotov-Ribbentrop Accord. In 1941 he was conscripted into the German army where he served as a translator, interpreter, propagandist and interrogator of prisoners of war.

After the war, while still living in Germany, Quiring became a co-editor of the <em>[[Mennonitische Lehrerzeitung|Mennonitische Lehrerzeitung]], </em>a small paper published quarterly by a small group of Canadian Mennonite teachers, artists and intellectuals. It was significantly expanded and renamed [[Mennonitische Welt (Periodical)|<em>Mennonitische Welt</em>]]. Quiring immigrated to Canada and became its sole editor in 1952, but the paper ceased publication in 1953. Quiring continued an active writing career and when the longtime editor of <em>[[Bote, Der (Periodical)|Der Bote]] </em>died in 1955 Quiring was appointed as editor. Over the years, Quiring had contributed numerous articles to <em>Der Bote </em>which was read by German speaking Russian Mennonites in Canada and abroad.

In 1963 Quiring resigned as editor of <em>Der Bote, </em>and accepted an appointment to teach German and Slavic Languages at the University of Winnipeg. That appointment ended abruptly in 1965 when colleagues and then the police initiated inquiries regarding Quiringʼs wartime record.

In 1965, not long after the death of his first wife, Quiring married Helen Bartel. Together he and Helen traveled extensively and prepared and published several pictorial books on aspects of Mennonite history. Helen, however, died in 1970 and Walter returned to Germany where he married Marika von Strothe, a former colleague at the DAI.

Water Quiring devoted his time, talents and resources to the commemoration, celebration and preservation of the achievements and legacy of the Russian Mennonites who had lost their Russian homeland and rebuilt their lives in Canada, South America and Germany. His strident advocacy of Nazi ideology and practices in the 1930s has been thoroughly discredited, while his wartime activities remained shrouded in secrecy throughout his life. He is best remembered for his five books, three on the Mennonite experiences in South America, one on the Mennonites in Canada and one on their sojourn in [[Russia|Russia]].
= Bibliography =
Quiring, Walter. <em>Deutsche erschliessen den Chaco</em>. Karlsruhe, Germany: Verlagsdruckerei Heinrich Schneider, 1936.

Quiring, Walter. <em>Im Schweisse deines Angesichts: ein mennonitisches Bilderbuch Paraguay, Brasilien, Argentinien, Uruguay und Mexico</em>. Steinbach, MB: Derksen Printers, 1953.

Quiring, Walter. <em>Johann Cornies: der russlanddeutsche Bahnbrecher und Reformer</em>. Unpublished.

Quiring, Walter. <em>Russlanddeutsche suchen eine Heimat: die deutsche Einwanderung in den paraguayischen Chaco</em>. Schriftenreihe des Deutschen Ausland-Instituts, Stuttgart, Neue Reihe ; Bd. 7. Karlsruhe, Germany: H. Schneider, 1938.

Quiring, Walter. <em>Weltweite Wanderung: ein beitrag zur Geschichte der Mennonitenwanderungen der Nachkriegszeit</em>. Unpublished.

Quiring, Walter and Helen Bartel. <em>Als ihre Zeit erfüllt war: 150 Jahre Bewährung in Russland</em>. Rosthern, SK: Walter Quiring and Helen Bartel, 1963. Republished: Kitchener, ON: A. Klassen, 1974.

Quiring, Walter and Helen Bartel. <em>In the fullness of time: 150 years of Mennonite sojourn in Russia</em>, translated by Katherine Janzen. Kitchener, ON: A. Klassen, 1974.

Quiring, Walter and Helen Bartel. <em>Mennonites in Canada: a pictorial review</em>. Altona, MB: D. W. Friesen, 1961.

<h3>Archival Records</h3> Mennonite Library and Archives, Bethel College, North Newton, KS: Walter Quiring Papers, 1932-1950: https://mla.bethelks.edu/holdings/fndng/ms/ms139.htm
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Unruh, Abraham H. (1878-1961)

2022-02-11T15:29:23Z

VicFroese: Replaced comma with a semi-colon

[[File:unruhah.jpg|300px|thumb|right|''A. H. Unruh (1878-1961)<br />
Source: CMBS Digital Photo Collection '']]

Abraham H. Unruh: an outstanding Mennonite Brethren minister, teacher, and Bible expositor; born 5 April 1878 in village of Timir-Bulat, [[Crimea (Ukraine)|Crimea]], South [[Russia|Russia]], the son of [[Unruh, Heinrich Benjamin (1847-1883)|Heinrich Benjamin Unruh]] and Elisabeth (Wall) Unruh, (a younger brother was [[Unruh, Benjamin Heinrich (1881-1959)|Benjamin H. Unruh]]; see additional information for further information regarding Abraham's family). Abraham married Katharina Toews (1876-1963) and they had six children (two others died in infancy). Abraham died 15 January 1961 in Chilliwack, British Columbia. The funeral was held in the Mennonite Educational Institute auditorium in Clearbrook, BC, and he was buried in Chilliwack.

Abraham's father died when he was only five. He was brought up by his uncle, [[Unruh, Kornelius Benjamin (1849-1910)|Kornelius Unruh]], a teacher who provided many educational opportunities for Abraham. He received his teacher's certificate at the age of 17 and began his teaching career in the elementary school of Menlertschik, 1895-1903. It was during this time that he married Katharina Toews. Unruh taught in both the [[Barvenkovo (Kharkiv Oblast, Ukraine)|Barvenkovo]] elementary school and <em>Kommerzschule</em> (business school), 1903-1915. It was here that most of the Unruhs' six children were born. In 1904, at the age of 26, he was ordained to the ministry.

Following two years of Red Cross service, 1915-17, he moved back to Barvenkovo, but anti-German sentiment ran high, and so he moved his family back to the Crimea where he accepted the position of principal of the <em>Zentralschule </em>(secondary school) in [[Karassan Mennonite Church (Simferopol, Crimea, Ukraine)|Karassan]]. In 1920 Abraham was asked to join the new-founded [[Tchongrav Mennonite Brethren Bible School (Tchongrav, Crimea, Ukraine)|Bible School in Tschongraw]]. He taught [[Bible |Bible]] in this school until it was forced by Soviet authorities to close in 1924.

The closing of the school convinced him to migrate to [[Canada|Canada]] in January 1925. That fall, inspired by the Tschongraw experience, he rented several rooms in Winkler, Manitoba, and began a Bible school. He was soon joined by two other Tschongraw teachers, [[Reimer, Gerhard J. (1885-1970)|Gerhard Reimer]] and [[Wiens, Johann G. (1874-1951)|Johann G. Wiens]]. For 19 years Abraham led what became the [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible Institute]], edited a small paper titled <em>[[Antwort, Die (Periodical)|Die Antwort]]</em> (The Answer), and preached in Mennonite communities both in Canada and the [[United States of America|United States]]. He also had a concern for quality Sunday School materials and wrote many materials himself. Conference educational concerns soon led to the call for a school of higher education for Mennonite Brethren in Canada.

In 1944 the Canadian Mennonite Brethren Conference established a new school in Winnipeg: [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (later Concord College). Abraham Unruh was asked to be its first president. Concerned that the school needed a president who could relate more to English-speaking members of the Mennonite Brethren churches, he resigned after one year as president, though he continued as professor of biblical studies for 10 years. Upon retirement at age 76, Abraham had served the church for some 50 years.

During his years of ministry Abraham wrote numerous books. Among them were: <em>Die Mennonitische Bibelschule in Tschongraw, Eine Einleitung für die Lehrer der Sontagsschule; Leitfaden für den Religionsunterricht, Nikodemus, Gottes Wort als Wegweiser fuer die Gemeindezucht; Des Herrn Mahnung an die Gemeinde der Endzeit; Der ewige Sohn Gottes; Der Prophet Jesaja; Die Geschichte der Mennoniten-Brüdergemeinde.</em>
= Bibliography =
For additional writings see Nelson Springer and A. J. Klassen, compilers. <em>Mennonite Bibliography, 1631-1961</em>, vol. 2. Scottdale, PA, 1977: 512.

In addition, see H. P. Toews, <em>A. H. Unruh, DD: Lebensgeschichte 1878-1961.</em> Winnipeg: The Christian Press, 1961.

Ewert, David. <em>Stalwart for the Truth: The Life and Legacy of A.H. Unruh.</em> Winnipeg: Board of Christian Literature, 1975.

GRANDMA (The <strong>G</strong>enealogical <strong>R</strong>egistry <strong>an</strong>d <strong>D</strong>atabase of <strong>M</strong>ennonite <strong>A</strong>ncestry) Database, 5.00 ed. Fresno, CA: [http://calmenno.org/index.htm California Mennonite Historical Society], 2006: #213418.

Regehr, Peggy. "Abraham H. and Tina Unruh: A Granddaughter's Biography." <em>Mennonite Brethren Historical Society Newsletter</em> 2, no. 3 (1984): 1-4.

Toews, John A. <em>History of the Mennonite Brethren Church</em>, ed. A. J. Klassen. Fresno, CA: Mennonite Brethren Board of Literature and Publication, 1975: index.

= Additional Information =
Abraham’s parents were [[Unruh, Heinrich Benjamin (1847-1883)|Heinrich Benjamin Unruh]] (24 May 1847, Waldheim, Molotschna, South Russia – 17 October 1883, Timir-Bulat, Crimea, South Russia) and Elisabeth Wall (24 May 1846, Schoensee, Molotschna, South Russia – November 1922, Tiege, Molotschna, South Russia).

Abraham married Katharina Toews (8 October 1876, Klippenfeld, Molotschna, South Russia - 7 November 1963, Abbotsford, BC) on 19 September 1900 in Minlertschik, Crimea, South Russia. She was the daughter of Franz Johann Toews (19 December 1838, Elisabeththal, Molotschna, South Russia - 1899) and Elisabeth (Cornelsen) Toews (15 January 1844, Elisabeththal, Molotschna, South Russia - 19 February 1895).

Abraham and Katharina had six children that lived to adulthood: Abraham, Johann, Katie, Victor, Heinrich, and Lydia.
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Mennonite Brethren Herald (Periodical)

2021-11-20T17:32:53Z

VicFroese: Corrected spelling of "Encounter". It was misspelled as "Encournter."

[[File:MB_Herald19620119.jpg|300px|thumb|right|''The first issue of the MB Herald'']]
The <em>Mennonite Brethren Herald </em> was the official English language periodical of the [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] and was published in Winnipeg, Manitoba. The first issue appeared on 19 January 1962. It had a tenuous beginning, one that resolved serious concerns of the Mennonite Brethren, but also initiated some new tensions.

In the years following World War II, Canadian Mennonite Brethren had a growing concern about the spiritual wellbeing of their youth. German was still of primary use in their churches, but it was clear that young people were becoming more and more anglicized; many leaders believed that German would be a rarity in a matter of decades. While some worked to preserve the use of German—like those who formed the Committee for the Preservation of German Language in 1950—others believed that the way to keep younger generations connected to the church was to communicate the gospel to them in English.

Henry F. Klassen, general manager of [[Christian Press, Ltd. (Winnipeg, Manitoba, Canada)|Christian Press]] (Winnipeg, Manitoba, Canada), was among the first to take hold of this vision. With the support of leaders like [[Unruh, Abraham H. (1878-1961)|Abraham H. Unruh]], John G. Baerg, and [[Peters, Frank C. (1920-1987)|Frank C. Peters]], and limited financial support from the Canadian Mennonite Brethren Conference, Klassen began publishing a variety of papers with English content, including the <em>[[Konferenz-Jugendblatt der Mennoniten Brüdergemeinden in Kanada (Periodical)|Konferenz-Jugendblatt]] </em>(1946-1957), <em>The Youth Worker </em>(1952-1978), and <em>[[Mennonite Observer (Periodical)|Mennonite Observer]] </em>(1955-1961). Interest in the new English papers was evident, and with time Mennonite Brethren leaders became convinced that an English language paper was essential for the transmission of their Christian heritage to future generations.

The question, then, was how to proceed. Cost and editorial control were primary concerns. One option was to work in conjunction with the Mennonite Brethren General Conference paper, <em>[[Christian Leader (Periodical)|The Christian Leader]] </em>(1937- ). The idea here was to distribute one paper in both the Canadian and U.S. districts, with each district contributing funds, content, and its own editor. While the option appeared cost effective and was advocated by the General Conference Board of Publications, the Canadian Mennonite Brethren had other ideas. If they were going to commit significant funds to an English paper, control of the paper's content was imperative. A fully Canadian owned and edited paper would ensure that coverage of Canadian activities, interests, and viewpoints would be adequate.

By 1961 plans were well on their way: Christian Press had been purchased by the Canadian Conference to help keep production costs low, the <em>Konferenz-Jugendblatt </em>and the <em>Mennonite Observer </em>had been discontinued to avoid unnecessary duplication, and a young Rudy Wiebe had been hired to edit what was now named the ''Mennonite Brethren Herald''.

Shortly after, the <em>Herald </em>began as a 16-20 page weekly paper distributed to all Mennonite Brethren homes free of charge. As stated in its first issue, the goals of the paper were to stimulate spiritual growth and to provide news items that featured the work and interests of the Mennonite Brethren in [[Canada|Canada]]. Over the years, news of baptisms, missionary endeavors, [[Mennonite Central Committee (International)|Mennonite Central Committee]] work, anniversaries, and deaths frequented the <em>Herald</em>'s pages, as did thoughtful columns on a variety of theological and social issues—the enduring column "Personal Opinion," by John Redekop (1964-); the column "A Christian Mind," by writers such as Walter Unger, James Pankratz, and Elmer Thiessen; and feature articles by [[Peters, Frank C. (1920-1987)|Frank C. Peters]], Harold Jantz, [[Wiebe, Katie Funk (1924-2016)|Katie Funk Wiebe]], and [[Ewert, David (1922-2010)|David Ewert]] stand out as among the most memorable.

Rudy Wiebe's editorial work also occupies a noteworthy place in the history of the <em>Herald</em>. From early on, several Mennonite Brethren leaders did not appreciate the issues considered or the critical tone in Wiebe's editorials; his controversial book, <em>Peace Shall Destroy Many </em>(1962), only aggravated matters. In April 1963, Wiebe was forced to resign. No official explanation was published, although Wiebe's farewell (<em>MBH</em> 21 June 1963) spoke volumes. In it he wrote: "There are in our brotherhood those who do not believe that frankness and openness is the way things should, or even can, be fruitfully discussed." Wiebe's disappointment was evident.

[[File:NP149-01-3961.jpg|300px|thumb|right|''Harold Jantz, 1979.<br />
Source: CMBS (Winnipeg)<br />
Photo NP149-01-3961'']]
Eventually, however, the frankness and openness that Wiebe spoke of became more commonplace in the <em>Herald</em>. Longtime editor Harold Jantz (1964-1984) led the way. Jantz displayed a remarkable ability to bring people and ideas together. His editorial work displayed the courage and sensitivity to discuss everything from politics to homosexuality, and the creativity and ingenuity to blend inner spirituality with social action, Evangelicalism with Anabaptism. After 21 years of service, Jantz left this work to a variety of other editors, including Herb Kopp (1985-1988), Ron Geddert (1989-1994), Jim Coggins (1995-2003), Susan Brandt (2003-2005), Laura Kalmar (2005-2015), and Karla Braun (2016-2019), but the <em>Herald</em>'s attempt to find unity amidst diversity continued.

Over the years the format of the ''Mennonite Brethren Herald'' changed somewhat, lengthening to around 30 pages, dropping to bi-weekly in 1969, tri-weekly in 2002, monthly in 2008, bi-monthly in 2016, and quarterly in 2018. In 1993, Geddert's and Coggins's editorial involvements also brought a slight shift in direction. Intended as an "evangelistic tool," these editors published a biannual special edition of the <em>Herald </em>called <em>Encounter</em>, starting in 1993. While mailed under the traditional <em>Mennonite Brethren Herald </em>cover, recipients were encouraged to distribute the glossy publication underneath to their non-Christian peers. The ''Encounter'' publication continued until the end of 2002. The <em>Herald</em> was one of the first Mennonite periodicals to publish an Internet edition, with the first issue appearing in February 1996. Full colour was introduced in 2008.

Throughout its changes and challenges, the <em>Herald</em> remained as relevant and dynamic as the tradition it professed. It continued to be an important stimulus for spiritual growth, a vital connection between diverse people and churches, a place for vibrant debate and new discovery, and an indispensable source for Mennonite Brethren history. However, over the next decade the denominational magazine faced the same pressures experienced by most other church newspapers.

With the changes in media consumption among people generally, including Mennonite Brethren, the changes in Mennonite Brethren leadership structure, and the changes in the economic landscape, the Conference executive decided to discontinue in 2019 the print version of its denominational magazine, the ''MB Herald.'' The last issue was mailed to subscribers in January 2020.
= Bibliography =
''Mennonite Brethren Herald'' archival collection at the [http://cmbs.mennonitebrethren.ca/inst_records/mb-herald/ Centre for Mennonite Brethren Studies], Winnipeg, MB.

Yearbooks of the Canadian Conference of Mennonite Brethren Churches.
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Mennonite Brethren Church

2021-10-23T17:37:22Z

VicFroese: Corrected spelling of "Verband mennonitischer Brüdergemeinden in Bayern"

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'''''This article was written in the mid-1950s and will be updated in the future. Please refer to links in the updated table at the end of this article for more current information on Mennonite Brethren in a number of national conferences.'''''

<h2>Introduction</h2> The Mennonite Brethren (MB) Church, which constitutes an integral part of the general body of Mennonites, had its beginning among the Mennonite settlements of southern [[Russia|Russia]] in 1860. Here it established itself in its doctrinal position, experienced its early growth and spread, and made some definite contribution toward Mennonite life and history. In the migration of Mennonites from [[Russia|Russia]] to [[North America|North America]] 1874-80, there were also members of the Mennonite Brethren Church and so the church was in part transplanted to America. Here it has experienced its largest expansion and growth, and made its chief contribution toward the sum total of Mennonite life and activity. As a fruit of its foreign mission effort the Mennonite Brethren Church has become established in [[India|India]], [[People's Republic of China|China]], [[Congo, Democratic Republic of|Republic of the Congo]], Africa, where through the converts that have been won, indigenous MB churches have sprung up. Through Mennonite immigrations from Europe into [[Paraguay|Paraguay]] and [[Brazil|Brazil]] since 1930 the MB Church has also been transplanted to this continent, and through foreign mission effort converts from among the Indian tribes in Paraguay and from the nationals in [[Colombia|Colombia]] have been won, resulting in the beginning of indigenous churches in these two countries. A fair historical presentation of the MB Church therefore calls for a treatment of the Mennonite Brethren Church in Russia; the Mennonite Brethren Church in North America; and the Mennonite Brethren Church in other countries.

<h2>The Mennonite Brethren Church in Russia</h2> <h3>The Religious Awakening Which Led to the Beginning of the Mennonite Brethren Church</h3> A settlement of Mennonites, mostly of Dutch origin, migrated from Prussia into South Russia in 1788, and settled at [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza]], [[Ekaterinoslav Guberniya (Ukraine)|province of Ekaterinoslav]]. In 1803 a still larger group migrated and established the [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna settlement]], in the province of [[Taurida Guberniya (Ukraine)|Taurida]], further south. These colonists struggled with poverty, epidemics, and other hardships during their pioneer years, but ultimately succeeded in making their settlements some of the most prosperous in the Tsar's domain. They enjoyed a limited amount of self-government, exemption from military service, and freedom of religion. As there was a lack of ministers and of strong religious leaders from the beginning, the spiritual life in these settlements was low during the first half century. In culture and [[Education, Mennonite|education]] there was retrogression, and the schools prior to 1850 were of an inferior quality.

Beginning with 1845 a religious awakening spread over the settlements. For this there were several contributing factors. In 1835 a new group of settlers had come from [[Brenkenhoffswalde and Franztal (Lubusz Voivodeship, Poland)|Brenkenhoffswalde]], [[Prussia|Prussia]], and founded the village of [[Gnadenfeld (Molotschna Mennonite settlement, Zaporizhia Oblast, Ukraine)|Gnadenfeld]], Molotschna. They had formerly come in touch with the [[Moravian Church|Moravian Brethren]] and had received inspiration and stimulus from them. This group exerted some influence on their surroundings and were later the center of new religious life. Another factor in the spiritual awakening had its origin in a settlement of Lutheran [[Pietism|Pietists]], who had located at Neu-Hoffnung, south of the [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna settlement]]. This church called [[Wüst, Eduard (1818-1859)|Edward Wüst]] from [[Germany|Germany]] to come and be their pastor, and he served them from 1845 until his death in 1859. Wüst was a powerful personality and a very effective speaker, a man of deep emotions and of strong religious convictions. His message was definitely evangelical, stressing repentance, [[Conversion|conversion]], and a life consistent with the Christian faith.

Wüst's work had a remarkable influence on his own congregation as well as on the neighboring Mennonites, whom he occasionally also served as guest speaker. Many of them attended the annual mission festivals which Wüst instituted, and some also his regular church services. The result was that Wüst gained an entrance into the Mennonite settlements. In various places groups began to meet for prayer and for the study of the [[Bible |Bible]]. Those participating in such gatherings called themselves "Brethren." This revived religious life was not generally understood in the settlement and was at times suppressed rather than nurtured. Among those taking an opposing attitude were ministers and even church elders. Some unsound manifestations accompanied the movement in its early stages and this may partly account for the antagonistic position many took. The movement itself was, however, the most remarkable religious awakening and the most influential revival of spiritual life in the history of the Mennonites in [[Russia|Russia]].

<h3>The Beginning of the Mennonite Brethren Church</h3> As the groups of Brethren increased and became more united, they raised objections to certain practices and inconsistencies of conduct on the part of members of the church and insisted on [[Discipline, Church|church discipline]]. Since this was not carried out as they believed that it should be done, they requested that [[Communion|communion]] service be administered to them separately. This the church elders declined to do. Thereupon a group of the Brethren met in December 1859 and held a communion service among themselves. This event soon became known and caused a great turmoil in the church. Some of the Brethren were called before the church and were asked to apologize and to promise that they would refrain from this in the future. They, however, did not concede to this, but rather justified their action and claimed Scriptural ground for the step they had taken. Thereupon six members of the Gnadenfeld church were asked to withdraw from the congregation.

[[File:ME2-18-1.jpg|200px|thumb|right|''Heinrich Hübert, 1810-1895'']]
On 6 January 1860, a number of the Brethren met in the village of Elisabeththal, Molotschna, and took steps to form a separate church. They drew up a [[Document of Secession (Mennonite Brethren Church, 1860)|written statement addressed to the elders of the church]], in which they declared themselves an independent church and stated their reasons for taking this step. They also stated their intention to remain within the Mennonite brotherhood of the settlement. This document was signed by 18 men. This event is regarded as the beginning of the Mennonite Brethren Church, and the 18 men as constituting the first congregation. [[Cornelsen, Abraham (1826-1884) |Abraham Cornelsen]], [[Claassen, Johannes (1820-1876)|Johann Claassen]], and [[Hübert, Heinrich Klaas (1810-1895)|Heinrich Hübert]] appear to have been the leading men. Upon receiving this document the elders of the church met and forbade this organization and ordered that no separate religious meetings should be held by the Brethren. They also referred this matter to the local Mennonite council of the settlement. This council forbade the holding of any religious meetings of a private or secret nature.

Several years of acute trials for the Brethren and of strained relationships between them and the existing Mennonite Church followed. The young Mennonite Brethren Church, however, grew and was able to continue. Through the prolonged efforts of Johann Claassen, in which he applied to the higher government officials in St. Petersburg, the MB Church at last received recognition and legal status in the Mennonite settlements. Meanwhile groups of Brethren in the older [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza settlement]] had likewise organized themselves into a church and joined in fellowship with those in the [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna settlement]]. These Brethren in Chortitza for some time met with persecution and passed through a period of severe testings.

In its position the early Mennonite Brethren Church strongly stressed repentance from sin, conversion as a personal experience of faith in Christ, a life of prayer, and a conduct consistent with the teachings of the [[Bible |Bible]]. In general the MB Church continued to adhere to the teachings of [[Menno Simons (1496-1561)|Menno Simons]], renouncing military service, abstaining from taking [[Oath|oath]], and adhering to a simple way of life. The immersion form of [[Baptism|baptism]] upon a personal confession of faith in Jesus Christ was early instituted and required for [[Church Membership|church membership]]. Church discipline for improper conduct of members was practiced. The ministry was elected from among the membership. On 30 May 1860, the Mennonite Brethren Church assembled and elected Heinrich Hübert as elder and [[Becker, Jakob P. (1826-1908)|Jacob Becker]] as minister.

<h3>Growth and Activity of the Church</h3>
[[File:ME2-18-2.jpg|200px|thumb|right|''David Duerksen, 1850-1910'']]
In spite of difficulties within and opposition from without, the Mennonite Brethren Church continued to grow and to spread. The years 1865-72 marked a period of peace, of prosperity, and of rapid growth. The Molotschna congregation, with its center at Rückenau, was fortunate in securing a number of able and devout leaders. Among these were Jacob Jantz, [[Schmidt, Christian (1833-1906)|Christian Schmidt]], [[Fast, Johann J. (1834-1898)|Johann Fast]], and [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]], and a little later [[Dürksen, David Gerhard (1850-1910)|David Dürksen]] and [[Schellenberg, David (1852-1919)|David Schellenberg]]. The Chortitza congregation, centered in the large village of [[Einlage (Chortitza Mennonite Settlement, Zaporizhia Oblast, Ukraine)|Einlage]], increased even more rapidly, and for a number of years was the largest MB congregation. Its early elders and leading men were [[Unger, Abraham (1825-1880)|Abraham Unger]] and Aaron Lepp. In 1873 Elder Heinrich Hübert moved to the new [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] settlement, east of the Black Sea, where land had been procured for a settlement of the Mennonite Brethren. Here also a congregation developed. The MB Church also spread to the new settlements of Friedensfeld and Tiege-[[Zagradovka Mennonite Settlement (Kherson Oblast, Ukraine)|Zagradovka]], to the settlements east of the Don River and at [[Mariupol Mennonite Brethren Church (Mariupol, Donetsk Oblast, Ukraine)|Mariupol]], and still further east to the Volga River.

The several MB churches convened for their first general conference (<em>Bundeskonferenz</em>) 14-16 May 1872. The congregations from [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza]], [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna]], and [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] participated. At this time the total communicant membership numbered 600. Since then a conference was held annually, until the revolution following [[World War (1914-1918)|World War I]] brought about conditions which made its continuation impossible. The conference was the means by which the Mennonite Brethren Church remained united as one body, by which it maintained and expressed its position, and by which it directed and promoted its common activities.

A [[Confessions, Doctrinal|confession of faith]] was drawn up in 1873, adopted by the conference and printed in 1876. This Confession of Faith was thoroughly revised in 1900 and then adopted by the conference as well as by the separate churches. It was published at [[Halbstadt (Molotschna Mennonite Settlement, Zaporizhia Oblast, Ukraine)|Halbstadt]] in 1902. Later the Mennonite Brethren Church in North America adopted this [http://www.anabaptistwiki.org/mediawiki/index.php/Mennonite_Brethren_Church_Confession_of_Faith_(1902) Confession of Faith] as its statement of belief and conduct and in 1917 had it translated into English and published.

The emigration to America in 1874-80 drew considerably from the membership of the Mennonite Brethren Church, including some of its leading ministers. After this period the church again increased, and in 1885, when it celebrated its 25th anniversary, the MB Church in Russia had a total membership of 1,800, and 7 congregations with meetinghouse and 10 other places of worship. The ministry consisted of 4 elders and 35 other ministers.

A period of industrial and economic expansion and growth among the Mennonites of Russia marked the three decades following 1885, which was accompanied by a rapid advance in education and in cultural life, Village schools were greatly improved. Higher institutions of learning, known as "<em>Zentralschulen</em>," were established at various centers. The Mennonite Brethren Church did not establish its own schools or other institutions, but cooperated in this with the existing Mennonite body, thus contributing its share and reaping of the benefits.

The Mennonite Brethren Church zealously undertook home mission work from the very beginning and continued this as long as possible. With the organization of the church into a conference, the conference directed and promoted this work. A number of effective evangelists and itinerating ministers (<em>[[Reiseprediger|Reiseprediger]]</em>) have done very useful work for the church. In 1890 the MB Church began a foreign mission among the [[Telugu Mission (Mennonite Brethren)|Telugus]] of the Hyderabad State, South India, by sending the [[Friesen, Abraham (1859-1919)|Abraham Friesens]] to this field as their first missionaries. In its foreign mission effort the MB Church cooperated with the American Baptist Foreign Mission Society and affiliated itself with this body. A total of 18 Mennonite Brethren missionaries were sent from [[Russia|Russia]] to this field. The three mission stations, [[Nalgonda (India)|Nalgonda]], Sooriapet, and Jangaon, were built by them, and the work in this responsive field proved to be very successful. The records, closing the year 1910, show a total of 3,000 baptized church members in the indigenous church. When World War I broke out in 1914 and the Mennonite Brethren Church in Russia found it impossible to continue the mission, the American Baptist Mission took it over completely and has continued since.

In publication efforts the Mennonite Brethren Church found its expression in the periodical [[Friedensstimme (Periodical)|<em>Friedensstimme</em>]], which was published by [[Kroeker, Abraham Jakob (1863-1944)|Abraham Kroeker]] 1903-20, and which can be regarded as the official organ of the church.

When the Mennonite Brethren Church celebrated its 50th anniversary in 1910, it had spread still further east to include congregations in [[Orenburg Mennonite Settlement (Orenburg Oblast, Russia)|Orenburg]], Russian [[Turkestan|Turkestan]], and [[Omsk (Siberia, Russia)|Omsk]], Siberia; it had advanced southward, where congregations had begun in the Crimean peninsula; it had extended to the west, where congregations had been established in Poland. The total membership at this time was 6,000. With the coming of [[World War (1914-1918)|World War I]] and the revolution with its period of chaos and the famine that followed, calamities and untold sufferings became the fate of the Mennonite Brethren as well as of other Mennonites in [[Russia|Russia]]. The change to an atheistic and communistic government made it difficult for evangelical churches to maintain themselves. From 1923 to 1929 many of the Mennonite Brethren migrated to [[Canada|Canada]]; others later found a new home in [[South America|South America]]. We can hardly speak of a functioning MB Church in Russia since 1929.

<h2>The Mennonite Brethren Church in North America</h2> <h3>The Settlement of the Mennonite Brethren in North America </h3> When the government of Russia instituted universal military service in 1870, the Mennonites, who had thus far enjoyed complete exemption from such service, were in danger of losing their privileges. The government had decreed that Mennonite settlers should be under obligation to render such service beginning with 1880. Though this order was later modified so that Mennonite young men could substitute work in the forestry department instead, many decided to emigrate to [[North America|North America]]. In 1874 this emigration to the New World set in, and in the decade which followed many Mennonites left Russia to establish their home in the [[United States of America|United States]], settling mainly in [[Kansas (USA)|Kansas]], [[Nebraska (USA)|Nebraska]], [[Minnesota (USA)|Minnesota]], and [[North Dakota (USA)|North]] and [[South Dakota (USA)|South Dakota]]. No Mennonite Brethren members settled in Canada at this time. They were not able to form closed settlements in America, as they had done in Russia, but they were fortunate in procuring vast stretches of fertile farm land in the Middle West, where they established themselves in large settlements. Through industry and thrift they managed to found their homes and at the same time took care of their spiritual needs. Worship services were at first held in homes and in schoolhouses, and as soon as possible they erected church buildings.

Among these immigrants were about 200 Mennonite Brethren families, though most of these were not in the first groups which came. Several families settled in Harvey and Reno counties, Kansas in 1874, and others came into this community later. This group established the [[Ebenezer Mennonite Brethren Church (Reno County, Kansas, USA)|Ebenezer]] congregation, east of [[Buhler (Kansas, USA)|Buhler]], the first MB congregation in America. A large congregation, the [[Ebenfeld Mennonite Brethren Church (Hillsboro, Kansas, USA)|Ebenfeld MB Church]], began in [[Marion County (Kansas, USA)|Marion County]], Kansas, in 1875. Similar congregations had their beginning in [[Kansas (USA)|Kansas]] at this time in [[Goessel (Kansas, USA)|Goessel]] and [[Lehigh (Kansas, USA)|Lehigh]], and a little later in Hillsboro and Marion. The one at Marion joined the German Baptists in 1895.

A congregation known as the [[Henderson Mennonite Brethren Church (Henderson, Nebraska, USA)|Henderson Mennonite Brethren Church]] began in York and Hamilton counties, Nebraska in 1876. This grew rapidly and was for some time one of the largest MB churches in America. Several smaller congregations began in Nebraska, one in [[Boone County Mennonite Brethren Church (Petersburg, Nebraska, USA)|Boone County]], which continued only a few years, and one at [[Jansen Mennonite Brethren Church (Jansen, Nebraska, USA)|Jansen]], which has discontinued. Of the Mennonite Brethren coming from the Volga settlement in Russia, congregations were established at [[Eldorado Community Church (Clay County, Nebraska)|Eldorado]], Sutton, Hastings, and [[Culbertson Mennonite Brethren Church (Culbertson, Nebraska, USA)|Culbertson]], Nebraska.

Among the Mennonites settling in [[Cottonwood County (Minnesota, USA)|Cottonwood County]], Minnesota, 1875-76, were several members of the Mennonite Brethren Church. These began their own services and started a congregation. Through baptism of new converts and the coming of later immigrants a church of more than 100 members grew up in a few years. This church was for many years one of the largest in the MB constituency. It was long centered in the rural community at Bingham Lake, but ultimately developed into the two congregations, [[Mountain Lake (Minnesota, USA)|Mountain Lake]] and [[Carson Mennonite Brethren Church (Delft, Minnesota, USA)|Carson]].

A Mennonite Brethren congregation began in Turner County, [[South Dakota (USA)|South Dakota]] in 1876, which is today known as the Dolton or [[Silver Lake Mennonite Brethren Church (Dolton, South Dakota, USA) |Silver Lake MB Church]]. Several other groups of MB members settled in other parts of South Dakota and began services, but these did not materialize into permanent congregations.

<h3>The Establishment of the Mennonite Brethren Church</h3> In the establishment of the Mennonite Brethren Church the local congregation fulfilled a very important spiritual function. As a rule the members came from homes marked by simplicity, piety, and religious fervor, where daily worship in the family was kept up. Church services were therefore usually also well attended. The Sunday morning church service in early years consisted of hearty congregational singing, a short prayer service led by a lay brother, and two sermons by ministers. The [[Sunday School|Sunday school]], which was instituted almost immediately, was for many years conducted on Sunday afternoon. Christian young people's societies began in the larger congregations in 1898. These societies proved to be of immense value in occupying the young people and keeping them attached to the church. Church [[Choirs|choirs]] began at the same time, and worship in song occupied an important place in services. The use of musical instruments in church began some time later.

The Mennonite Brethren Church held to the plurality of ministers until the 1950s. In early years the presiding minister of a larger congregation held the position of [[Elder (Ältester)|elder]] (now discontinued) and was assisted by other ministers and by [[Deacon|deacons]]. Ministers as well as deacons were elected from the ranks of the congregation by ballot and after they had proved themselves worthy of their office, were ordained. The ministry was not professional in the sense that it was trained in an institution or employed by the church for full-time service with a stipulated salary. These men usually made their living by farming, and only where need arose did the church give them some support. Their ministry, however, gave evidence of deep consecration to God, and their messages showed that they had attained a thorough knowledge of the Scriptures through constant study. They manifested a grave concern for the spiritual welfare of the individual members, and pastoral house to house visitation was much practiced by this type of ministry. In the 1950s many of the larger congregations, however, selected and employed a full-time minister with a stipulated salary.

The Mennonite Brethren Church in America apparently lacked strong leadership in the five years prior to 1879. In the following years, a number of outstanding men either came with later immigrating groups or emerged from the existing congregations. Among those who have had a leading part in establishing the church and who left their impress on it were [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]], [[Wedel, Cornelius P. (1836-1900)|Cornelius P. Wedel]], [[Foth, Johann (1844-1932)|Johann Foth]], and [[Dyck, David (1846-1933)|David Dyck]] in Kansas, [[Regier, Johann J. (1839-1902)|Johann J. Regier]] in Nebraska, [[Voth, Heinrich (1851-1918)|Heinrich Voth]] in [[Minnesota (USA)|Minnesota]], and [[Adrian, Heinrich (1851-1936)|Heinrich Adrian]] in [[South Dakota (USA)|South Dakota]]. These men stood out as the leadership of the church and of its activities for many years.

On 8-20 October 1879, representative delegates from Mennonite Brethren churches in Kansas, Nebraska, Minnesota, and [[South Dakota (USA)|South Dakota]] met at [[Henderson (Nebraska, USA)|Henderson]], [[Nebraska (USA)|Nebraska]] and organized the [[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches]]. The purpose for organizing was to build up the churches in their spiritual life, to give united expression to the position the church holds on various points, and to work unitedly in the various church activities. Such a general conference was held annually 1879-1909, and after then triennially. These conferences were a very important factor in the upbuilding of the MB Church and in the furtherance of its various activities.

<h3>The Growth and Spread of the Mennonite Brethren Church</h3> To show the growth and spread of the MB Church during its 75 years of history in North America, the time may conveniently be divided into three periods of equal length. In 1874-1899 the church had not only established itself in the localities already mentioned but it also spread into new areas. Through effective home mission work on the part of the conference, a congregation materialized near [[Winkler Mennonite Brethren Church (Winkler, Manitoba, Canada)|Winkler]], Manitoba in 1888. This was the first one in Canada and it grew into one of the largest in the conference. Through new settlements of Mennonite Brethren coming from the United States, several small congregations began in the region west of [[Rosthern (Saskatchewan, Canada)|Rosthern]], Saskatchewan about 1895. In this area the churches of [[Dalmeny Community Church (Dalmeny, Saskatchewan, Canada)|Dalmeny]], [[Hepburn Mennonite Brethren Church (Hepburn, Saskatchewan, Canada)|Hepburn]], [[Brotherfield Mennonite Brethren Church (Waldheim, Saskatchewan, Canada)|Bruderfeld]], [[Waldheim Mennonite Brethren Church (Waldheim, Saskatchewan, Canada)|Waldheim]], [[Ebenfeld Mennonite Brethren Church (Laird, Saskatchewan, Canada)|Laird]], [[Neu Hoffnung Mennonite Brethren Church (Langham, Saskatchewan, Canada)|Neu-Hoffnung]], [[Aberdeen Mennonite Brethren Church (Aberdeen, Saskatchewan, Canada)|Aberdeen]], and [[Riverbend Fellowship (Borden, Saskatchewan, Canada)|Borden]] developed. There were at this time also the beginnings of churches in [[North Dakota (USA)|North Dakota]] ([[McClusky Mennonite Brethren Church (McClusky, North Dakota, USA) |McClusky]], [[Rosehill Mennonite Brethren Church (Munich, North Dakota, USA)|Munich]], Harvey, and Sawyer), [[Colorado (USA)|Colorado]] ([[Joes Mennonite Brethren Church (Joes, Colorado, USA)|Joes]] and [[Denver (Colorado, USA)|Denver]]), [[Texas (USA)|Texas]] ([[Premont Mennonite Brethren Church (Premont, Texas, USA)|Premont]], Los Ebanos, and missions [[Grulla Mennonite Brethren Church (LaGrulla, Texas, USA)|Grulla]] and [[Chihuahua Mennonite Brethren Church (Mission, Texas, USA)|Chihuahua]]), and [[Oregon (USA)|Oregon]] ([[Dallas Mennonite Brethren Church (Dallas, Oregon, USA)|Dallas]] and [[Salem Mennonite Brethren Church (Salem, Oregon, USA)|Salem]]). The most noted expansion was, however, in [[Oklahoma (USA)|Oklahoma]], where the government opened vast tracts of land for homesteads, and many young farmers from MB churches in Kansas and Nebraska settled on these lands. Churches sprang up at [[Corn (Oklahoma, USA)|Corn]], [[Gotebo Mennonite Brethren Church (Gotebo, Oklahoma, USA)|Gotebo]], [[Okeene Mennonite Brethren Church (Okeene, Oklahoma)|Okeene]], Süd-Hoffnungsfeld near Isabella, Nord-Hoffnungsfeld near Fairview, [[North Enid Mennonite Brethren Church (Enid, Oklahoma, USA)|North Enid]], and [[Medford Mennonite Brethren Church (Medford, Oklahoma, USA)|Medford]].

Statistics for this period are meager. The earliest ones published appeared in [[Zionsbote (Periodical)|<em>Zionsbote</em>]] for 1888 (No. 2) and are quoted by [[Friesen, Peter Martin (1849-1914)|Peter M. Friesen]] (in <em>Brüderschaft</em>). These give the following figures: churches and places of worship 18, total church membership 1,266, elders 7, ordained ministers and deacons 29, unordained ministers and deacons 23. Toward the close of the 19th century the membership of the Mennonite Brethren Church in North America was probably a little over 2,000,

During the period 1899-1924 the church continued to increase steadily in numbers and to spread into further new areas. A Mennonite settlement in Southern [[Saskatchewan (Canada)|Saskatchewan]], centered at [[Herbert (Saskatchewan, Canada)|Herbert]], led to the formation of a cluster of congregations, among which the larger ones were [[Herbert Mennonite Brethren Church (Herbert, Saskatchewan, Canada)|Herbert]], [[Main Centre Mennonite Brethren Church (Main Centre, Saskatchewan, Canada)|Main Centre]], [[Bethania Mennonite Brethren Church (Beaver Flat, Saskatchewan, Canada)|Bethania]], [[Greenfarm Mennonite Brethren Church (Herbert, Saskatchewan, Canada)|Green Farm]], [[Kelstern Community Church (Hodgeville, Saskatchewan, Canada)|Elim]], and [[Woodrow Gospel Chapel (Woodrow, Saskatchewan, Canada)|Woodrow]]. Through new settlements in [[Montana (USA)|Montana]], Manitoba congregations began at [[Lustre Mennonite Brethren Church (Lustre, Montana, USA)|Lustre]], Volt, [[Larslan Mennonite Brethren Church (Larslan, Montana, USA)|Larslan]], and [[Chinook Mennonite Brethren Church (Chinook, Montana, USA)|Chinook]]. In [[Michigan (USA)|Michigan]] two small congregations began, which later discontinued. Churches also began at [[Paxton Mennonite Brethren Church (Paxton, Nebraska, USA)|Paxton]], Nebraska, at [[Sharon Mennonite Brethren Church (Hooker, Oklahoma, USA)|Hooker]] and Boyd in western Oklahoma, and at [[Discovery Bible Fellowship (Collinsville, Oklahoma, USA)|Collinsville]] and [[Inola Mennonite Brethren Church (Inola, Oklahoma, USA)|Inola]] in eastern Oklahoma. Several further congregations also began in [[California (USA)|California]], among which the principal ones are Reedley, [[Orland Mennonite Brethren Church (Orland, California, USA)|Orland]], [[Lodi Mennonite Brethren Church (Lodi, California, USA)|Lodi]], [[Shafter Mennonite Brethren Church (Shafter, California, USA)|Shafter]], [[Rosedale Mennonite Brethren Church (Bakersfield, California, USA)|Rosedale]], [[Bakersfield (California, USA)|Bakersfield]], [[Los Angeles (California, USA)|Los Angeles]], and [[Escondido Mennonite Brethren Church (Escondido, California, USA)|Escondido]]. The total membership of the MB Church in 1924 stood at 8,422.

The period 1924-49 shows a very rapid growth of the Mennonite Brethren Church in Canada. This increase was mainly due to the immigration of many Mennonites from Russia, 1923-30. Among them a fair percentage were Mennonite Brethren. These either joined existing MB congregations or formed new ones where they settled. In the 1950s the Mennonite Brethren Church was well represented with congregations in the provinces of [[Ontario (Canada)|Ontario]], [[Manitoba (Canada)|Manitoba]], [[Saskatchewan (Canada)|Saskatchewan]], [[Alberta (Canada)|Alberta]], and [[British Columbia (Canada)|British Columbia]], and in each of these provinces they were organized into provincial conferences. Through this influx from Russia the church not only gained in numbers, but also received some strong leaders, able ministers, and well-qualified teachers, who contributed much toward the spiritual welfare and the educational advance of the church. Leading congregations at this time in Canada were in Winnipeg, [[Kitchener-Waterloo (Ontario, Canada)|Kitchener]], [[Vineland Mennonite Brethren Church (Vineland, Ontario, Canada)|Vineland]], [[Coaldale Mennonite Brethren Church (Coaldale, Alberta, Canada)|Coaldale]], [[Abbotsford (British Columbia, Canada)|Abbotsford]] and [[Greendale Mennonite Brethren Church (Chilliwack, British Columbia, Canada)|Sardis]].

In the [[United States of America|United States]] the Mennonite Brethren Church shows a steady growth during this time, but not a noted spread into further new territory. Here its constituency was composed of three district conferences: the [[Central District of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Central District Conference]] comprising the congregations in [[Minnesota (USA)|Minnesota]], [[North Dakota (USA)|North Dakota]], [[South Dakota (USA)|South Dakota]], [[Nebraska (USA)|Nebraska]], and [[Montana (USA)|Montana]]; the [[Southern District of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Southern District Conference]] comprising those of [[Kansas (USA)|Kansas]], [[Oklahoma (USA)|Oklahoma]], [[Texas (USA)|Texas]], and Colorado; and the [[Pacific District Conference of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Pacific District Conference]] comprising those of [[California (USA)|California]], [[Oregon (USA)|Oregon]], and [[Washington (USA)|Washington]].

The total membership of the Mennonite Brethren Church, according to the statistics compiled by A. A. Schroeter, as of 1 January 1948, was 19,169. Of these, 9,500 represented 59 local churches in the United States, and 9,579 the 83 congregations in Canada. In 1954 the the total was 24,136, with 11,930 in the [[United States of America|United States]] in 65 congregations, and 12,206 in Canada in 81 congregations.

<h3>The Doctrinal Position and Organization of the Mennonite Brethren Church</h3> The Mennonite Brethren Church has from the beginning held to the verbal and plenary inspiration of the Holy Scriptures, and it expects its members to conform to teachings of Scripture in faith and in conduct. The Confession of Faith as adopted in 1902 is intended to give a brief summarized statement of faith as understood to be the teaching of the Scriptures. In the 1950s the Mennonite Brethren Church held to the teachings and practices generally held by Mennonites. Participation in military service was forbidden. [[Conversion|Conversion]], in which the individual repents from [[Sin|sin]] and in faith accepts Jesus Christ as his personal Saviour, was regarded as essential for [[Salvation|salvation]] and for membership in the church. The [[Immersion|immersion]] form of [[Baptism|baptism]] was required and no other form permitted. The Holy [[Communion|Communion]] service was observed and the [[Feetwashing|washing of saints' feet]] was practiced. In the congregations of the United States an almost complete change came from the use of the German language in worship services to that of the English, while in Canada German was mostly held to.

The General Mennonite Brethren Conference remained the channel through which the church as a whole maintained its organization, defined its position on doctrine and practice, and conducted its activities. In 1900 the Conference drew up a charter in order to incorporate itself under the state law of [[Kansas (USA)|Kansas]]. In 1908 it framed a constitution to regulate its activities. This constitution was thoroughly revised in 1936 and was enlarged to cover the newer department of conference activities. According to the provisions in this constitution, the spiritual welfare of the church was supervised by the Committee of Reference and Counsel; its property and funds was taken care of by the Board of Trustees; the various phases of activity, such as foreign missions, [[City Missions Committee of the Mennonite Brethren Church of North America|city missions]], publication, education, relief, Sunday school, and youth interests, were directed by the respective boards elected by the conference for this purpose. The General MB Conference has been meeting once every three years since 1909, when it elects its officers and boards and provides for the continuation of its work. The three district conferences in the United States and the Canadian conference convene annually and they confine themselves mainly to their home mission program, to care for the churches in their respective areas, and to matters of local interest. In addition there are provincial conferences in Canada which meet annually.

<h3>The Activities of the Mennonite Brethren Church</h3> The MB Church has from its very beginning had a warm heart for [[Mission (Missiology)|missions]] and has to the present regarded these as its most important form of activity. The constituency has usually been liberal in its contributions for this purpose, many young people have consecrated themselves for this service.

Home missions, until 1909 conducted by the General MB Conference and since then by the district conferences, have been basic in the activity of the church. This work consisted in arranging and holding prolonged evangelistic meetings in the congregations and in neglected communities. Such meetings often resulted in revivals and conversions and largely account for the rapid increase of the church. Extension work among Russians in North Dakota, Saskatchewan, and later also in other parts of Canada, resulted in the formation of several Russian MB congregations. Work among Mexicans in Oklahoma and in [[Texas (USA)|Texas]] has resulted in conversions among these people and in the beginning of congregations.

A city mission under the direction of the General Mennonite Brethren Conference has been conducted at Minneapolis, Minneapolis since 1910. In 1948 the [[City Missions Committee of the Mennonite Brethren Church of North America|City Mission Board ]]also began a mission among the Jews in Winnipeg, Manitoba. A number of [[City Missions (1953)|city missions]] are carried on by the several district conferences.

The Mennonite Brethren Church in North America has from its early years felt a special urge to do foreign mission work. In 1884 it began to send financial support to missions with which it was acquainted and continued this for 14 years. A [[Board of Foreign Missions (Mennonite Brethren Church of North America)|Foreign Missions Committee]] was appointed by the Conference in 1889 which was instructed to find a mission field among the North American Indians and to look for suitable workers. This plan was carried out in 1894 when a mission to the Comanche Indian tribe in southern Oklahoma was begun. A mission to the [[Telugu Mission (Mennonite Brethren)|Telugus]] of the Hyderabad State in Southern [[India|India]] was established in 1899 and the Conference has since taken over mission fields in Southern China, Western China, [[Congo, Democratic Republic of|Republic of the Congo]], [[Africa| Africa]], and in [[Paraguay|Paraguay]], [[Brazil|Brazil]], and Colombia, [[South America|South America]]. In all by 1955, 137 missionaries had been sent forth and supported by the MB Conference. Besides these many have gone out and worked in other missions. The Foreign Missions financial statement for the fiscal year ending 1 October 1948, shows the total receipts to be $256,602.22; the disbursements for the same period are $255,952.91.

The MB Church began its publication activities in 1884, when the conference elected a committee of three to arrange for the editing and printing of a church paper. This resulted in the founding of the [[Zionsbote (Periodical)|<em>Zionsbote</em>]] in 1885 with J. F. Harms as editor. At first this periodical appeared quarterly, since 1886 monthly, and since 1899 weekly. It was the MB church organ until 1964, and was printed mainly in the German language. [[Harms, John F. (1855-1945)|John F. Harms]] began an MB Publishing House at Medford, Oklahoma in 1898. The press was moved to [[McPherson (Kansas, USA)|McPherson, Kansas]], in 1907 where the church established a publishing house under the management of [[Schellenberg, Abraham L. (1869-1941)|Abraham L. Schellenberg]], who also became editor of the <em>Zionsbote</em> at that time. In 1912 the conference transferred its publishing interests to Hillsboro, Kansas, where it erected a publishing house in 1913. P. H. Berg served as business manager 1929-48. The <em>[[Christian Leader (Periodical)|Christian Leader]]</em> was published in English as a monthly paper 1936-48 and since then twice a month. In Canada the <em>[[Mennonitische Rundschau, Die (Periodical)|Mennonitische Rundschau]]</em> served as an unofficial church organ for Canada. The [[Konferenz-Jugendblatt der Mennoniten Brüdergemeinden in Kanada (Periodical)|<em>Konferenz-Jugendblatt</em>]] (1945) served as the official youth organ for Canada. The [[Mennonite Observer (Periodical)|<em>Mennonite Observer</em>]] (1955-1961) was succeeded by the [[Mennonite Brethren Herald (Periodical)|''Mennonite Brethren Herald'']] as the Canadian English paper.

The Mennonite Brethren Church early realized the need of establishing its own school to provide Biblical instruction as well as general education for her young people. This sentiment was expressed at the conference in 1883. In 1884 J. F. Harms began a private school at Canada, Kansas, which provided elementary instruction in German, English, and Bible. A school association (<em>Schulverein</em>) took over this school in 1886 and continued it at Lehigh, Kansas, two years longer. A similar school was begun at [[Buhler (Kansas, USA)|Buhler]], Kansas, a little later with [[Duerksen, John F. (1863-1932)|J. F. Duerksen]] as teacher. The MB Conference undertook its first project in education at [[McPherson (Kansas, USA)|McPherson]] in 1899, when by arrangement with the faculty and board of trustees of McPherson College it began a German Department School in the college building. This school was under the direction of J. F. Duerksen and continued until 1904. From the students of these early schools came a number of outstanding leaders, evangelists, ministers, missionaries, educators, and other workers of the MB Church, such as [[Just, Martin M. (1866-1919)|M. M. Just]], [[Pankratz, Johann H. (1867-1952)|J. H. Pankratz]], [[Bergthold, Daniel Franklin (1876-1948)|D. F. Bergthold]], [[Wiens, Franz J. (1880-1942)|F. J. Wiens]], [[Lohrenz, John H. (1893-1971)|H. W. Lohrenz]], [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]], and others.

In the winter of 1907-1908 a school association was organized among members of the Mennonite Brethren Church and members of the [[Krimmer Mennonite Brethren|Krimmer Mennonite Brethren Church]]. This association established [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] at Hillsboro as a Christian college to meet the educational needs of the two churches. The school began its first term of instruction in the fall of 1908 with [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]], [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], and [[Rempel, Peter Paul (1865-1938)|P. P. Rempel]] as teaching staff. These were soon joined by D. E. Harder and H. F. Toews. Tabor College continued under the direction of the association until 1933, when it was taken over by the Mennonite Brethren General Conference, which has since operated the institution through its Board of Education. The college has provided training for many useful workers of the church.

Though the educational interests of the Mennonite Brethren Church have largely centered in Tabor College since 1908, other institutions have likewise contributed toward the education and training of many of her young people. Among those in the United States are [[Corn Bible Academy (Corn, Oklahoma, USA)|Corn Bible School and Academy]], Corn, Oklahoma.; [[Immanuel Schools (Reedley, California, USA)|Immanuel Bible School and Academy]], Reedley, California; [[Fresno Pacific University (Fresno, California, USA)|Pacific Bible Institute]] (later Pacific College), Fresno, California. In Canada Mennonite Brethren churches established Bible schools at Herbert, Saskatchewan ([[Herbert Bible School (Herbert, Saskatchewan, Canada)|Herbert Bible School]]), Winkler, Manitoba ([[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible Institute]]), Hepburn, Saskatchewan (Bethany Bible Institute, now [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany College]]), and Coaldale, Alberta ([[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]]). In 1948 there were nine Bible schools and five church high schools serving the constituency of the Canadian MB Church. In 1944 the Canadian MB Conference established [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]], Winnipeg, Manitoba for training ministers, evangelists, Bible school teachers, and missionaries. In 1955 the [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] was established by the Board of Education at Fresno, California as the official seminary of the church. Meanwhile the Pacific Bible Institute, founded in 1943 as a two-year institute, had grown into a college, Fresno Pacific College (now [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific University]]).

The Mennonite Brethren Church has carried out an extensive program of relief work for many years, under the direction of its Board of Relief and General Welfare. In its foreign relief effort and in rehabilitation this Board is affiliated with the [[Mennonite Central Committee (International)|Mennonite Central Committee]], and [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]] served as chairman 1920-57.

During World War II many young men of the MB Church were drafted for service. Of these a large number agreed to do only [[Civilian Public Service|Civilian Public Service]]. The MB Church, in collaboration with other Mennonite bodies, participated in caring for their spiritual nurture and meeting their needs in camp.

<h2>The Mennonite Brethren Church in Other Lands</h2> <h3>India</h3> The Mennonite Brethren Church has been transplanted to India through foreign mission effort. The Mennonite Brethren Church in [[Russia|Russia]] sent its first missionary, Abraham Friesen, to [[India|India]] in 1890 and a mission was begun among the [[Telugu Mission (Mennonite Brethren)|Telugus]] in the southeastern part of the Hyderabad State. Since this work was affiliated with the American Baptist Telugu Mission, the resultant indigenous church was Baptist and with the discontinuance of the MB Mission from Russia, when World War I broke out in 1914, the whole work was taken over by the Baptist Mission.

The American MB Church sent its first missionary, [[Hiebert, Nicholas Nikolai (1874-1957)|N. N. Hiebert]], to India in 1899 and a mission was begun among the Telugus in the southern part of the Hyderabad State, west of the field worked by the Brethren from Russia. In this field, which has from time to time been enlarged so that it covered an area of 10,000 square miles having a population of 1,500,000, the work greatly prospered. The conference had by the 1950s sent 46 missionaries to this field and had eight main mission stations, where it operated the work. Evangelism was strongly emphasized in the mission and occupied the major part of the missionaries' time and effort. An indigenous church has sprung up, known as the "Andhra Mennonite Brethren Church," which in the 1950s totaled over 12,000 communicant members. This church holds to the doctrinal principles of the American MB Church and is similar in organization and church polity. The membership of the whole constituency was composed of 57 local churches. In each of the eight station-fields these churches were organized into a "field association." All the churches of the whole mission area were organized into a convention, which corresponded to the MB Conference in the homeland. This convention bore the name "Andhra Mennonite Brethren Convention," and held its meetings annually.

<h3>China</h3> The Mennonite Brethren Church entered [[People's Republic of China|China]] through its missionaries. Several members of the MB Church labored as missionaries in the Mennonite Mission in Shantung and Honan province, [[People's Republic of China|China]]. This mission was of an inter-Mennonite constituency and the resultant indigenous church was consequently also of a similar type. In 1911 [[Wiens, Franz J. (1880-1942)|F. J. Wiens]] opened an MB mission among the Hakkas at Shanghang, Fukien Province, South China. As this work continued to prosper, the MB Conference took over the mission in 1919 and sent additional missionaries to this field. Though the work could be carried on only with much interruption, due to revolution in the land on account of which all the missionaries had to leave the field in 1929, a promising indigenous church came into existence, which at one time numbered over 500 members. In 1949 one missionary family still worked in this field and there was still an indigenous church which showed signs of growth. In 1945 the MB Conference took steps to establish a mission in the provinces Kansu and Shensi, [[West China Mennonite Brethren Mission|West China]]. Missionaries were sent to this area and work was begun. An indigenous MB Church from Chinese converts was established. All missionaries were forced out of China by the Communist government by 1952.

<h3>Belgian Congo (Republic of the Congo), Africa</h3> In 1924 [[Janzen, Aaron A. (1882-1957) and Janzen, Ernestina Strauss (1879-1937)|A. A. Janzen]] began a mission among the tribes in the southwestern part of the [[Congo, Democratic Republic of|Belgian Congo]], locating the station at Kafumba, [[Kwango Mennonite Brethren Mission (Democratic Republic of Congo)|Kwango District]]. [[Bartsch, Henry G. (1896-1966) & Anna (1897-1989)|Henry G. Bartsch]] began a mission at [[Bololo Mennonite Brethren Mission (Kasai Region, Democratic Republic of Congo)|Bololo]], Dengese Province, about 400 miles northeast of Kafumba, in 1933. Both of these missions began independently of the Mennonite Brethren Conference. In 1943 the General MB Conference took over the responsibility of the two missions in [[Africa|Africa]] and sent additional missionaries to the field. The station at [[Bololo Mennonite Brethren Mission (Kasai Region, Democratic Republic of Congo)|Bololo]] was shifted to Diongo Sanga, a more suitable location, and in 1949 this field was given over to a neighboring mission. In the Kwango District the work expanded and three mission stations were established. Besides aggressive evangelism, schools were conducted, hospital work was carried on, and the printing of Christian literature in the vernacular was done. An indigenous church from the African converts was organized, which numbered over 2,000 communicant members in the 1950s.

<h3>Paraguay, South America</h3> Displaced Russian Mennonites immigrated to [[Paraguay|Paraguay]] by way of [[Germany|Germany]], Poland, and [[People's Republic of China|China]] in 1930-32 and founded the colonies Fernheim and Friesland in the [[Chaco (South America)|Chaco]] of Paraguay. Among these were members of the Mennonite Brethren Church who organized themselves as congregations and established places of worship at six centers. These have a total church membership of over 800. With the further immigration beginning 1947 the colonies [[Volendam Colony (San Pedro Department, Paraguay)|Volendam]]. and [[Neuland Colony (Boquerón Department, Paraguay)|Neuland]] were established. Among these were likewise some Mennonite Brethren, who organized themselves into congregations. These numbered about 500 members in the 1950s.

In 1935 the Mennonites of [[Paraguay|Paraguay]] organized among themselves a Mission Society and began a [[Lengua Indian Mission|mission to the Lengua tribe]] of Indians, who lived in their vicinity. Since the colonists struggled with poverty in their pioneer days, they appealed to Mennonites in other lands for the support of this mission. Contributions for this purpose soon came from the Mennonite Brethren Church in North America, and in 1937 mission workers from there arrived and joined in the work. The North American MB Conference was approached and asked to take over the responsibility and supervision of the mission. This was done in 1946, and following that missionaries came partly from [[North America|North America]] and partly from Paraguay. The financial support came mainly through the Board of Foreign Missions of the North American MB Church. Some of the Lengua Indians professed faith in Christ and were baptized. An indigenous church was in its beginning stages.

<h3>Brazil, South America</h3> In 1930-32 displaced Mennonites from [[Russia|Russia]] made two settlements in southern [[Brazil|Brazil]], one near Curitiba, [[Paraná (Brazil)|Paraná]] State, and the other in the [[Krauel Colony (Alto Krauel District, Santa Catarina, Brazil)|Krauel]], St. Catharina State. Among these were members of the Mennonite Brethren Church, who united themselves into local churches. These numbered 450 members in 1948. The MB churches in Brazil united into a conference in 1948. The same year this conference was admitted into the General MB Conference of North America as a district conference. In 1945 the North American MB Church took steps to begin a mission in Curitiba, Brazil, and accepted and sent there the first missionaries. This mission materialized into an [[Orphanages|orphanage]] and school and was in part supported by the churches in Brazil. The Krauel Colony dissolved 1949-52, and a new colony was established at [[Bagé (Rio Grande do Sul, Brazil)|Bage]], Rio Grande du Sul, almost entirely of MB members.

<h3>Colombia, South America</h3> The North American Mennonite Brethren Church began a mission in the northern part of Colombia in 1945. The field touched the Atlantic in the North and the Pacific in the southwest. Its western part was largely an elevated tableland, while the eastern part, known as the [[Chaco (South America)|Chaco]], was a vast low land plain. The mission established three stations and work was being done partly among the regular Colombian nationals, partly among the blacks of the [[Chaco (South America)|Chaco]], and in the 1950s work also began among the Indian tribes.
= Bibliography =
Esau, H. T., Mrs. <em>First Sixty Years of Mennonite Brethren Missions.</em> Hillsboro, KS: Mennonite Brethren Publishing House, 1954.

Friesen, Peter M. <em>Die Alt-Evangelische Mennonitische Brüderschaft in Russland (1789-1910) im Rahmen der mennonitischen Gesamtgeschichte</em>. Halbstadt: Verlagsgesellschaft "Raduga", 1911.

<em>Glaubensbekenntnis der Vereinigten Taufgesinnten Mennonitischen Brüdergemeinde in Russland.</em> Halbstadt, 1902.

Harms, J. F. <em>Geschichte der Mennoniten Brüdergemeinde 1860-1924.</em> Hillsboro, KS: Mennonite Brethren Publishing House, [1924].

Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt & Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. III, 102-106.

Lohrenz, J. H. <em>The Mennonite Brethren Church.</em> Hillsboro, KS: Board of Foreign Missions, The Conference of the Mennonite Brethren Church of North America, 1950. Available in full electronic text at: https://archive.org/details/TheMennoniteBrethrenChurchByJohnHLohrenz.

Peters, G. W. <em>The Growth of Foreign Missions in the Mennonite Brethren Church.</em> Hillsboro, KS: Board of Foreign Missions, The Conference of the Mennonite Brethren Church of North America, 1952.

Unruh, A. H. <em> Die Geschichte der Mennoniten-Brüdergemeinde 1860-1954.</em> Hillsboro, KS: The General Conference of the Mennonite Brethren Church of North America, 1954.

Wiens, H. J. <em>The Mennonite Brethren Churches of North America: an Illustrated Survey.</em> Hillsboro, KS: Mennonite Brethren Publishing House, 1954. Available in full electronic text at: https://archive.org/stream/TheMennoniteBrethrenChurchesOfNorthAmericaOCRopt?ref=ol#mode/2up.

<em>Yearbook of the General Conference of the Mennonite Brethren Churche</em>s.

<h3>Further Reading</h3> Dueck, Abe J., ed. <em>The Mennonite Brethren Church Around the World: Celebrating 150 Years</em>. Kitchener, ON: Pandora Press, 2010.

Friesen, Peter M. <em>The Mennonite Brotherhood in Russia (1789-1910), </em>trans. J. B. Toews and others. Fresno, CA: Board of Christian Literature, <span class="marc_subfield_code"></span>General Conference of Mennonite Brethren Churches, 1978, rev. ed. 1980. Available in full electronic text at: https://archive.org/details/TheMennoniteBrotherhoodInRussia17891910.

Giesbrecht, Herbert. <em>The Mennonite Brethren Church: a Bibliographic Guide.</em> Winnipeg, MB: Kindred Press, 1983.

Janzen, A. E., Herbert Giesbrecht, comp. <em>We Recommend ... Recommendations and Resolutions of the General Conference of the Mennonite Brethren Churches. </em>Fresno, CA: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978.

Kyle, Richard G. <em>From Sect to Denomination: Church Types and Their Implications for Mennonite Brethren History. </em>Hillsboro, KS:<span class="marc_subfield_code"> </span>Center for Mennonite Brethren Studies,<span class="marc_subfield_code"> </span>1985.

<em>Mennonite World Handbook </em>(1978): 337-43; (1984): 140.

Penner, Peter. <em>No Longer at Arm's Length: a History of Mennonite Brethren Home Missions in Canada.</em> Winnipeg, MB: Kindred Press, 1986. Available in full electronic text at: https://archive.org/stream/NoLongerAtArmsLengthMBChurchPlantingInCanadaOCRopt?ref=ol#mode/2up.

Plett, C. F. <em>The Story of the Krimmer Mennonite Church. </em>Winnipeg, MB: Kindred Press, 1985.

Regier, P. <em>Kurzgefasste Geschichte der Mennoniten Brüder-Gemeinde.</em> Berne, 1901.

Toews, J. B. <em>The Mennonite Brethren Church in Zaire</em>. Fresno, CA.:<span class="marc_subfield_code"> </span>Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Available in full electronic text at: https://archive.org/stream/TheMennoniteBrethrenChurchInZaireOCRopt?ref=ol#mode/2up.

Toews, J. B. <em>A Pilgrimage of Faith:<span class="marc_subfield_code"> </span>The Mennonite Brethren Church, 1860-1990</em>. Winnipeg, MB: Kindred Press, 1993. Available in full electronic text at: https://archive.org/stream/PilgrimageOfFaithOCRopt?ref=ol#mode/2up.

Toews, J. J. <em>The Mennonite Brethren Mission in Latin America</em>. Winnipeg, MB:<span class="marc_subfield_code"> </span>Board of Christian Literature,<span class="marc_subfield_code"> </span>General Conference of Mennonite Brethren Churches, 1975. Available in full electronic text at: https://archive.org/stream/TheMennoniteBrethrenMissionInLatinAmericaOCRopt?ref=ol#mode/2up.

Toews, John A. <em>A History of the Mennonite Brethren Church. </em>Fresno, CA : Mennonite Brethren Board of Literature and Education, <span class="marc_subfield_code"></span>General Conference of Mennonite Brethren Churches, 1975. Available in full electronic text at: https://archive.org/details/AHistoryOfTheMennoniteBrethrenChurch.

Toews, John B. <em>Perilous Journey: the Mennonite Brethren in Russia, 1860-1910.</em> Winnipeg, MB: Kindred Press, 1988. Available in full electronic text at: https://archive.org/details/PerilousJourneyBookocr.

Toews, John B., ed. <em>The story of the Early Mennonite Brethren (1860-1869):<span class="marc_subfield_code"> </span>Reflections of a Lutheran Churchman</em>. Winnipeg, MB: Kindred Productions, 2002.

Toews, Paul, ed. Bridging Troubled Waters: Mennonite Brethren at Mid-Century, Essays and Autobiographies. Winnipeg, M<span class="marc_subfield_code">B: </span>Kindred Press,<span class="marc_subfield_code"> </span>1995. Available in full electronic text at: https://archive.org/stream/BridgingTroubledWatersOcrOpt?ref=ol#mode/2up.

Wiebe, Katie Funk. <em>Who are the Mennonite Brethren?</em> Winnipeg and Hillsboro: Kindred Press, 1984.

= Additional Information =
<h3 align="center"> Mennonite Brethren Conferences and Groups Worldwide in 2010</h3> <div align="center">
{| class="wikitable"
! Country !! Denomination or Group !! Congregations !! Membership*
|-
| align="center" colspan="4" | <strong>Africa</strong>
|-
| [[Angola|Angola]] || [[Igreja Evangélica dos Irmãos Mennonitas em Angola|Igreja Evangélica dos Irmãos Mennonitas em Angola]] (Evangelical Church of the Mennonite Brethren of Angola) || align="right" | 80 || align="right" | 6,850
|-
| Congo || [[Communauté des Églises de Frères Mennonites au Congo|Communauté des Eglises de Frères Mennonites au Congo]] (Community of the Churches of the Mennonite Brethren of Congo) || align="right" | 582 || align="right" | 95,208
|-
| South Africa || Durban Mennonite Brethren Church || align="right" | 1 || align="right" | 93
|-
| align="center" colspan="4" | <strong>Asia</strong>
|-
| India || Conference of the Mennonite Brethren Church in [[India|India ]] || align="right" | 964 || align="right" | 200,000
|-
| Japan || [[Nihon Menonaito Burezaren Kyodan (Japan Mennonite Brethren Conference)|Nihon Menonaito Burezaren Kyodan]] (Japan Mennonite Brethren Conference) || align="right" | 29 || align="right" | 1,829
|-
| Thailand || Thailand Mennonite Brethren Foundation || align="right" | 9 || align="right" | 600
|-
| align="center" colspan="4" | <strong>Europe</strong>
|-
| Austria || [[Bund Europäischer Mennonitischer Brüdergemeinden|Mennonitische Freikirche Österreich]] (Mennonite Free Church of Austria) || align="right" | 6 || align="right" | 416
|-
| Germany || [[Bund Europäischer Mennonitischer Brüdergemeinden|Arbeitsgemeinschaft Mennonitischer Brüdergemeinden in Deutschland]] (AMBD) (Conference of Mennonite Brethren Churches in Germany) || align="right" | 15 || align="right" | 1,631
|-
| Germany || Bruderschaft der Christengemeinde in Deutschland ** || align="right" | 80 || align="right" | 20,000
|-
| Germany || Bund Taufgesinnter Gemeinden (Conference of Anabaptist Churches) || align="right" | 27 || align="right" | 6,468
|-
| Germany || Mennonitenbrüdergemeinden (Independent Mennonite Brethren congregations) || align="right" | 19 || align="right" | 4,520
|-
| Germany || [[Bund Europäischer Mennonitischer Brüdergemeinden|Verband mennonitischer Brüdergemeinden in Bayern]] (Mennonite Brethren Conference of Bavaria) || align="right" | 5 || align="right" | 316
|-
| Portugal || Associação dos Irmãos Menonitas de Portugal (Association of the Mennonite Brethren of Portugal) || align="right" | 5 || align="right" | 180
|-
| Russia || Omsk Bruderschaft || align="right" | 54 || align="right" | 1,350
|-
| Spain || [[Comunidad Cristiana de los Hermanos Menonitas de España|Asociación de Menonitas y Hermanos en Cristo en España]] (Association of Mennonite Brethren Churches in Spain) || align="right" | 8 || align="right" | 308
|-
| Ukraine || Асоціація Християнських Меннонітських церков України (Association of Christian Mennonite Churches in Ukraine) || ||
|-
| align="center" colspan="4" | <strong>Latin America</strong>
|-
| Brazil || [[Associação das Igrejas Irmãos Menonitas do Brasil|Convencao Brasileira das Igrejas Evangelicas Irmaos Menonitas]] (Brazilian Convention of Evangelical Mennonite Brethren Churches) || align="right" | 45 || align="right" | 6,000
|-
| Colombia || [[Iglesias Hermanos Menonitas de Colombia|Iglesias Hermanos Menonitas de Colombia]] (Mennonite Brethren Churches of Columbia) || align="right" | 44 || align="right" | 1,600
|-
| Mexico || Iglesia Cristiana de Paz en Mexico || align="right" | 9 || align="right" | 650
|-
| Panama || [[Iglesia Evangélica Unida Hermanos Menonitas de Panamá|Iglesia Evangelica Unida-Hermanos Menonitas]] (United Evangelical Church of Mennonite Brethren in Panama) || align="right" | 13 || align="right" | 750
|-
| Paraguay || [[Convención Evangélica de Iglesias Paraguayas Hermanos Menonitas |Convencion Evangelica de Iglesias Paraguayas Hermanos Menonitas]] (Evangelical Convention of Paraguayan Mennonite Brethren Churches -Spanish Conference) || align="right" | 53 || align="right" | 3,300
|-
| Paraguay || [[Asociación Caritativa de los Hermanos Menonitas del Paraguay |Vereinigung der Mennoniten Brüder Gemeinden Paraguays]] (Paraguayan Mennonite Brethren Conference - German) || align="right" | 7 || align="right" | 1,826
|-
|-
| Peru || Conferencia Peruana Hermanos Menonitas (Mennonite Brethren Evangelical Church of [[Peru|Peru]]) || align="right" | 13 || align="right" | 469
|-
| Uruguay || [[Consejo de las Congregaciónes de los Hermanos Menonitas, Uruguay |Consejo de las Congregaciones de los Hemanos Menonitas en Uruguay]] (Council of the Mennonite Brethren Churches of Uruguay) || align="right" | 7 || align="right" | 209
|-
| align="center" colspan="4" | <strong>North America</strong>
|-
| Canada || [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] || align="right" | 247 || align="right" | 37,508
|-
| USA || United States Conference of Mennonite Brethren Churches || align="right" | 189 || align="right" | 34,500
|-
| colspan="2" | <strong>Total</strong> || align="right" | <strong>2,511 </strong> || align="right" | <strong>426,581 </strong>
|}
</div>
*Most of the data for this table is taken from <em>The Mennonite Brethren Church Around the World: Celebrating 150 Years</em>, edited by Abe J. Dueck and published in 2010.

**This group of congregations is broadly defined as Mennonite Brethren.

<h3>Sources for Table</h3> Dueck, Abe J., ed. <em>The Mennonite Brethren Church Around the World: Celebrating 150 Years</em>. Kitchener, ON: Pandora Press; Winnipeg, MB: Kindred Productions, 2010.

International Community of Mennonite Brethren. "Member Conferences." Web. January 2010. [http://icomb.org/index.php http://icomb.org/index.php?option=com_content&view=section&id=10&Itemid=5&lang=en].

Mennonite World Conference. "World Directory: Africa." Web. 18 July 2010. <span class="link-external"><span class="link-external">[http://www.mwc-cmm.org/en15/files/Members%202009/Africa%20Summary.doc http://www.mwc-cmm.org/en15/files/Members 2009/Africa Summary.doc]</span></span>.

Mennonite World Conference. "World Directory: Asia & Pacific." Web. 18 July 2010. <span class="link-external"><span class="link-external"></span></span>[http://www.mwc-cmm.org/en15/files/Members 2009/Asia & Pacific Summary.doc http://www.mwc-cmm.org/en15/files/Members 2009/Asia & Pacific Summary.doc.]

Mennonite World Conference. "World Directory: Europe." Web. 13 June 2010. <span class="link-external"><span class="link-external">[http://www.mwc-cmm.org/en15/files/Members 2009/Europe Summary.doc http://www.mwc-cmm.org/en15/files/Members 2009/Europe Summary.doc]</span></span>.

Mennonite World Conference. "World Directory: Latin America & the Caribbean." Web. 18 July 2010. [http://www.mwc-cmm.org/en15/files/Members 2009/Latin America & the Caribbean Summary.doc http://www.mwc-cmm.org/en15/files/Members 2009/Latin America & the Caribbean Summary.doc.]

Mennonite World Conference. "World Directory: North America." Web. 18 July 2010. <span class="link-external"><span class="link-external">[http://www.mwc-cmm.org/en15/files/Members%202009/North America Summary.doc http://www.mwc-cmm.org/en15/files/Members 2009/North America Summary.doc]</span></span>.

Nsulunka, Baudouin. "Mennonite Brethren Church in South Africa." Personal e-mail (15 January 2010).

Sanchez, Ricky. "Mennonite Brethren in Thailand." Personal e-mail (9, 11 January 2010).

Toews, Paul. "Centenary Anniversary of the Omsk Bruderschaft." <em>Mennonite Historian</em> (September 2007): 1-2, 4.

Wiens, John. "Mennonite Brethren Church in Ukraine." Personal e-mail (24 January 2010).

<h3>Other Articles</h3> See also: [[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches]], a conference that until its dissolution in 2002 included Mennonite Brethren in Canada and the United States of America.

<h3>Conference Websites:</h3> [http://www.ambd.de/ Arbeitsgemeinschaft der Mennonitischen Brüdergemeinden in Deutschland]

[http://www.menonitas.org/ Asociación de Menonitas y Hermanos en Cristo en España]

[http://aimp.no.sapo.pt/Port_Homex.html Associação dos Irmãos Menonitas de Portugal]

[http://www.btg-online.de/ Bund Taufgesinnter Gemeinden]

[http://www.mbconf.ca/ Canadian Conference of the Mennonite Brethren Church]

[http://www.menonitas.org.py/index.php Convención Evangelica de Iglesias Paraguayas Hermanos Menonitas]

[http://www.hermanosmenonitasdecolombia.com/inicio.html Iglesias Christianas Hermanos Menonitas de Colombia]

[http://www.yuri.sakura.ne.jp/~mb/E/ Japan Mennonite Brethren Conference]

[http://www.mennoniten.at/ Mennonitische Freikirche Österreich]

[http://www.usmb.org/ U.S. Conference of Mennonite Brethren Churches]

[http://icomb.org/ International Community of Mennonite Brethren (ICOMB)]
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''Direction'' is an academic journal launched in 1972. It is the product of a merger of two earlier journals: ''[https://cmbs.mennonitebrethren.ca/publications/voice-the-mbbc-winnipeg/ The Voice of Mennonite Brethren Bible College]'' (Winnipeg, MB) and ''The Journal of Church and Society'' (Fresno, California and Hillsboro, Kansas).

''Direction'' was originally sponsored by [[Fresno Pacific Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (Fresno), [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific College]] (Fresno), [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] (Hillsboro, KS), and [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (Winnipeg, MB). The partnership would later include [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible Institute]] (now College; Abbotsford, BC) and [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] (later Bethany College; Hepburn, SK). More recently, [https://www.mbseminary.ca/ MB Seminary] (Langley, BC) has become a partner. The Canadian and US MB Conferences also sponsor the journal.

The journal's initial purpose was to support the founding schools in their education of pastors, missionaries, and lay persons and to assist the church in its witness to Jesus Christ around the world. But today it also serves the wider religious scholarly community by providing a forum for addressing biblical, theological, ethical, pastoral, educational, and evangelistic concerns, from both international and local perspectives. Its role is complementary to, but distinct from, scholarly journals of a technical nature and denominational periodicals.

''Direction'' has been served by five general editors: Delbert L. Wiens (1972–75), [[Guenther, Allen R. (1938-2009)|Allen R. Guenther]] (1981–89), [https://anabaptistwiki.org/mediawiki/index.php?title=Elmer_A._Martens&oldid=16316 Elmer A. Martens] (1976–81; 1989–95), Douglas B. Miller (1997–2007), and Victor Froese (2007 to the present).

=Bibliography=
[https://directionjournal.org Direction Journal]


{{GAMEO_footer|hp=|date=16 Sep 2021|a1_last=Froese|a1_first=Vic|a2_last=|a2_first=}}

Direction: A Mennonite Brethren Forum

2021-09-16T16:22:24Z

VicFroese: Added links to school names and to The Voice

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''Direction'' is an academic journal launched in 1972. It is the product of a merger of two earlier journals: ''[https://cmbs.mennonitebrethren.ca/publications/voice-the-mbbc-winnipeg/ The Voice of Mennonite Brethren Bible College]'' (Winnipeg, MB) and ''The Journal of Church and Society'' (Fresno, California and Hillsboro, Kansas).

''Direction'' was originally sponsored by [[Fresno Pacific Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (Fresno), [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific College]] (Fresno), [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] (Hillsboro, KS), and [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] (Winnipeg, MB). The partnership would later include [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible Institute]] (now College; Abbotsford, BC) and [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] (later Bethany College; Hepburn, SK). More recently, [https://www.mbseminary.ca/ MB Seminary] (Langley, BC) has become a partner. The Canadian and US MB Conferences also sponsor the journal.

The journal's initial purpose was to support the founding schools in their education of pastors, missionaries, and lay persons and to assist the church in its witness to Jesus Christ around the world. But today it also serves the wider religious scholarly community by providing a forum for addressing biblical, theological, ethical, pastoral, educational, and evangelistic concerns, from both international and local perspectives. Its role is complementary to, but distinct from, scholarly journals of a technical nature and denominational periodicals.

Apart from guest editors, the journal has been served by five general editors: Delbert Wiens (1972–75), [[Guenther, Allen R. (1938-2009)|Allen Guenther (1981–89)]], Elmer Martens (1976–81; 1989–95), Douglas Miller (1997–2007), and Victor Froese (2007 to the present).

=Bibliography=
[https://directionjournal.org Direction Journal]


{{GAMEO_footer|hp=|date=16 Sep 2021|a1_last=Froese|a1_first=Vic|a2_last=|a2_first=}}

Direction: A Mennonite Brethren Forum

2021-09-16T16:12:17Z

VicFroese: Added link to Allen Guenther

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''Direction'' is an academic journal launched in 1972. It is the product of a merger of two earlier journals: ''The Voice of Mennonite Brethren Bible College'' (Winnipeg, MB) and ''The Journal of Church and Society'' (Fresno, California and Hillsboro, Kansas).

''Direction'' was originally sponsored by Mennonite Brethren Biblical Seminary (Fresno), Fresno Pacific College (Fresno), Tabor College (Hillsboro, KS), and Mennonite Brethren Bible College (Winnipeg, MB). The partnership would later include Columbia Bible Institute (now College; Abbotsford, BC) and Bethany Bible Institute (later Bethany College; Hepburn, SK). More recently, MB Seminary (Langley, BC) has become a partner. The Canadian and US MB Conferences also sponsor the journal.

The journal's initial purpose was to support the founding schools in their education of pastors, missionaries, and lay persons and to assist the church in its witness to Jesus Christ around the world. But today it also serves the wider religious scholarly community by providing a forum for addressing biblical, theological, ethical, pastoral, educational, and evangelistic concerns, from both international and local perspectives. Its role is complementary to, but distinct from, scholarly journals of a technical nature and denominational periodicals.

Apart from guest editors, the journal has been served by five general editors: Delbert Wiens (1972–75), [[Guenther, Allen R. (1938-2009)|Allen Guenther (1981–89)]], Elmer Martens (1976–81; 1989–95), Douglas Miller (1997–2007), and Victor Froese (2007 to the present).

=Bibliography=
[https://directionjournal.org Direction Journal]


{{GAMEO_footer|hp=|date=16 Sep 2021|a1_last=Froese|a1_first=Vic|a2_last=|a2_first=}}

Direction: A Mennonite Brethren Forum

2021-09-16T16:03:05Z

VicFroese: Wrote the article.

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''Direction'' is an academic journal launched in 1972. It is the product of a merger of two earlier journals: ''The Voice of Mennonite Brethren Bible College'' (Winnipeg, MB) and ''The Journal of Church and Society'' (Fresno, California and Hillsboro, Kansas).

''Direction'' was originally sponsored by Mennonite Brethren Biblical Seminary (Fresno), Fresno Pacific College (Fresno), Tabor College (Hillsboro, KS), and Mennonite Brethren Bible College (Winnipeg, MB). The partnership would later include Columbia Bible Institute (now College; Abbotsford, BC) and Bethany Bible Institute (later Bethany College; Hepburn, SK). More recently, MB Seminary (Langley, BC) has become a partner. The Canadian and US MB Conferences also sponsor the journal.

The journal's initial purpose was to support the founding schools in their education of pastors, missionaries, and lay persons and to assist the church in its witness to Jesus Christ around the world. But today it also serves the wider religious scholarly community by providing a forum for addressing biblical, theological, ethical, pastoral, educational, and evangelistic concerns, from both international and local perspectives. Its role is complementary to, but distinct from, scholarly journals of a technical nature and denominational periodicals.

Apart from guest editors, the journal has been served by five general editors: Delbert Wiens (1972–75), Allen Guenther (1981–89), Elmer Martens (1976–81; 1989–95), Douglas Miller (1997–2007), and Victor Froese (2007 to the present).

=Bibliography=
[https://directionjournal.org Direction Journal]


{{GAMEO_footer|hp=|date=16 Sep 2021|a1_last=Froese|a1_first=Vic|a2_last=|a2_first=}}

Quiring, Jacob H. (1913-2004)

2021-08-25T16:06:52Z

VicFroese: Corrected spelling of Wilfrid Laurier University -- Wilfrid, not Wilfred

[[File:QuiringJakeAnna.jpg|300px|thumb|right|''Jake & Annie Quiring '']]

Jacob H. Quiring: minister, teacher and college administrator; born 10 June 1913 in Hepburn, [[Saskatchewan (Canada)|Saskatchewan, Canada]] to Henry C. (1878-1966) and Maria (Nickel) Quiring (1883-1964). Jake was one of twelve children born to his parents (his father also had two children born from a previous marriage). Jake married Anna "Annie" Enns (18 January 1914, Myrtle, Manitoba, Canada - 11 July 2014, Abbotsford, British Columbia, Canada) on 27 June 1937. She was the daughter of Cornelius B. Enns (1885-1975) and Anna (Dueck) Enns (1886-1966). Jake and Annie had four children. Jake died 24 July 2004 in Abbotsford, British Columbia.

Jake grew up on his parents' farm near Dalmeny, Saskatchewan. Through the influence of godly parents and the teaching he received in the local Mennonite Brethren church, he was led to commit his life to Christ at the age of nine. Shortly after, he was baptized and became a member of the Dalmeny congregation. He was still quite young when he was asked to teach Sunday school classes and, at age 15, he preached his first sermon.

As a youth Jake's dream was to be a farmer and to serve the church gratis part time as pastor and teacher. The call to full-time service became louder, however, when members of his congregation encouraged him to devote all his energies and gifts to church ministries. He spent two years in the [[Tabor Bible School (Dalmeny, Saskatchewan, Canada)|Tabor Bible School]] in Dalmeny, and then attended the [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler Bible School]] for three years.

It was while he was a student in Winkler that he fell in love with Annie Enns. Before they married, Quiring received an invitation to teach in the [[Coaldale Bible School (Coaldale, Alberta, Canada)|Coaldale Bible School]] in Alberta. Although he was only in his early twenties he won the respect of the students and the Alberta churches. He carried a heavy teaching load, but there was always time for a letter to his beloved Annie. After a year of teaching Jacob and Annie were married. Quiring taught in Bible schools for eight years, first at the Coaldale Bible School (1936-1939) and then in Dalmeny at the Tabor Bible School (1941-1944), where he also served as president. While in Dalmeny the church ordained him to the ministry of the gospel. The Quirings then made their way to Hillsboro, Kansas, where Jake earned his B.A. degree at [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] in 1945. After joining the faculty at the [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]], Winnipeg, he completed a Bachelor of Divinity. He was a highly respected teacher and was frequently invited to speak in churches across [[Canada|Canada]]. On 25 May 1970 he was awarded an honorary Doctor of Divinity degree from Wilfrid Laurier University.

Quiring taught at MBBC for ten years (1945-1955), and then accepted an invitation to pastor the [[Winkler Mennonite Brethren Church (Winkler, Manitoba, Canada)|Winkler Mennonite Brethren Church]], where he had a fruitful ministry for seven years from 1955 until 1962. During these years Jake also taught at Winkler Bible Institute (1957-58; 1959-1962). The Quirings returned to Winnipeg in 1962, where Jake served first as instructor and then as president of MBBC from 1963 until 1966. From here the family moved to Clearbrook, BC, where Quiring served as pastor of the newly planted [[Bakerview Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Bakerview Mennonite Brethren Church]] for nine years (1966-1975). He enjoyed his ministry at Bakerview greatly and the church grew from a relatively small congregation of 173 members to a membership of 430 during his ministry.

Following retirement from the pastorate, the Quirings spent three school terms teaching in a Bible school in [[Austria|Austria]]. After their return to Canada, Quiring served part-time in the [[Killarney Park Mennonite Brethren Church (Vancouver, British Columbia, Canada)|Killarney Park]] and [[Willow Park Church (Kelowna, British Columbia, Canada)|Kelowna]] MB congregations. He retired to Abbotsford in 1982, but even in his 80s, he occasionally accepted invitations to preach.

Throughout his life, Quiring took a keen interest in the life of the Mennonite Brethren Church, and served as moderator of the [[Canadian Conference of Mennonite Brethren Churches|Canadian conference]] (1961-1963; 1964-1966; 1969-1973) and the [[British Columbia Conference of Mennonite Brethren Churches|BC Conference]] (1967-1969; 1970-1972). He also served as assistant moderator of both conferences and on numerous conference boards. At times he was critical of some of the trends and developments in the denomination, but his love for the church never wavered.

He was blessed with a keen mind and a good measure of humor and common sense, as well as with the gift of communication. Although he has not left us any theological works, he did produce several interesting manuscripts in which he reflected on the life of the church and on his own life. As a college teacher he contributed numerous articles to the journal, <em>The Voice</em>, which he edited for some time.

Quiring was a man of great integrity and honesty. He reflected deeply on the Christian faith wrestled with theological questions throughout his life. Although he struggled with doubts from time to time, he remained a committed follower of Christ throughout his life.
{{GAMEO_footer|hp=|date=June 2005|a1_last=Ewert|a1_first=David|a2_last= |a2_first= }}
[[Category:Persons]]
[[Category:Ministers]]
[[Category:College/University Faculty and Staff]]
[[Category:Alberta Mennonite Brethren Bible Institute Faculty and Staff]]
[[Category:Tabor Bible School Faculty and Staff]]
[[Category:Mennonite Brethren Bible College Faculty and Staff]]
[[Category:Winkler Bible Institute Faculty and Staff]]
[[Category:British Columbia Conference of Mennonite Brethren Churches Ministers]]
[[Category:Mennonite Brethren Church of Manitoba Ministers]]
[[Category:Canadian Conference of Mennonite Brethren Churches Ministers]]

General Conference of Mennonite Brethren Churches

2021-08-20T17:44:56Z

VicFroese:

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<h3>The Early Years of the Conference</h3> <h4>Beginnings</h4> When [[Mennonite Brethren Church|Mennonite Brethren]] from [[Russia|Russia]] settled in the prairie states of the [[United States of America|United States]] from 1874-1880, they immediately felt the need of fellowship with one another and of a closer relationship among the several congregations. On 28-30 September 1878, eleven representatives from three [[Nebraska (USA)|Nebraska]] congregations and one in [[Kansas (USA)|Kansas]] met near [[Henderson (Nebraska, USA)|Henderson]], [[Nebraska (USA)|Nebraska]] to discuss matters of common concern. This meeting was, however, not fully representative of the Mennonite Brethren (MB) churches and was later not recognized as an MB conference.

On 18-20 October 1879, 22 delegates from Mennonite Brethren churches in Kansas, [[Nebraska (USA)|Nebraska]], [[Minnesota (USA)|Minnesota]] and Dakota convened in the [[Henderson Mennonite Brethren Church (Henderson, Nebraska, USA)|Henderson Mennonite Brethren Church]] and organized and conducted the first Mennonite Brethren Conference. The purpose in effecting this conference was to promote spiritual fellowship among the churches, to define and establish a united position on points of doctrine and practice, and to unite themselves for more effective mission effort and other activities.

<h4>Organization</h4> From 1879 to 1909 this General Conference of the Mennonite Brethren Church convened every fall, holding its meetings in one of the larger churches of the constituency. The conference Sunday was devoted to a mission festival; the evenings were used for evangelistic sermons or Bible addresses. During the conference a [[Communion|communion]] service was observed. The conference organized with a chairman, an assistant, secretaries, and the required committees. Besides the delegates many visitors attended and the conference became an occasion for large gatherings. Beginning with 1883 the minutes and reports were printed in the form of an [[Year Book of the General Conference of the Mennonite Brethren Church|annual yearbook]].

<h4>Home Missions</h4> Home missions occupied an important place on the conference program and in its deliberations. The home missions work, as arranged for by the conference and directed by its Home Mission Committee, consisted of evangelistic meetings in all the churches as well as in unchurched communities.

<h4>Publications</h4> Beginning in 1884, the conference published the <em>[[Zionsbote (Periodical)|Zionsbote]]</em> as its church organ; in 1907 it transferred its publishing house, originally established in Medford, Oklahoma, to [[McPherson (Kansas, USA)|McPherson]], Kansas. The Publishing House had been started as a private enterprise by [[Harms, John F. (1855-1945)|John F. Harms]] in Hillsboro, Kansas. Later it was transferred to Medford, Oklahoma, after which it was taken over as a conference-operated program and moved to McPherson, Kansas for several years. From there it was moved back to Hillsboro.

<h4>Higher Education</h4> The need for an Mennonite Brethren school was expressed as early as 1883 and repeatedly mentioned in the following years. In 1898 a Conference Educational Committee was elected and a German Department School was opened in conjunction with McPherson College under the direction and instruction of [[Duerksen, John F. (1863-1932)|J. F. Duerksen]].

<h4>Foreign Missions</h4> The desire to do foreign mission work was keenly felt in the conference from its beginning and financial support of missions with which the church was acquainted began in 1884. In 1889 the conference appointed a [[Board of Foreign Missions (Mennonite Brethren Church of North America)|Foreign Missions Committee]] which was instructed to begin work among the Native Americans and find suitable mission workers. This came to fruition in 1894, when Heinrich Kohfeld opened the first Mennonite Brethren mission among the Comanche [[Indians, North America|Indians]] in southern [[Oklahoma (USA)|Oklahoma]].

<h4>Early Leaders</h4> The conference has had many devout and efficient leaders, devoted and successful evangelists, and many other useful workers. The most outstanding conference leaders in early years were [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]], [[Regier, Johann J. (1839-1902)|Johann J. Regier]], [[Wedel, Cornelius P. (1836-1900)|Cornelius P. Wedel]], [[Voth, Heinrich (1851-1918)|Heinrich Voth]], [[Foth, Johann (1844-1932)|Johann Foth]], [[Harms, John F. (1855-1945)|John F. Harms]], and [[Dyck, David (1846-1933)|David Dyck]].

<h4>Administrative Matters</h4> To care for the mission work opened in [[India|India]] in 1899, the conference was incorporated under the state laws of [[Kansas (USA)|Kansas]] in 1900. In order to include all conference activities and to do all the work more efficiently, the conference adopted a constitution in 1908.

The conference adhered to the doctrinal position held by the Mennonite Brethren in [[Russia|Russia]], and in 1902 formally adopted the <em>Glaubensbekenntnis der Vereinigten Christlichen Taufgesinnten Mennoniten Brüdergemeinden in Russland </em>of 1902.

<h3>The Development of the Conference in the First Half of the Twentieth Century</h3> <h4>Growth</h4> By 1909 the constituency of the Mennonite Brethren Conference had spread over a large area in the United States and extended into [[Canada|Canada]]. Since it now became too difficult and too expensive for the conference to convene annually and have a fair representation of delegates from all the churches, it was divided into district conferences, each of which would hold an annual conference, do its own home mission work, and regulate the affairs of its churches. The Mennonite Brethren General Conference has since 1909 met only once every three years to provide for the activities that concern the entire church. The four district conferences at that time were (1) the [[Canadian Conference of Mennonite Brethren Churches|Canadian]], formerly known as the Northern, comprising all the Mennonite Brethren churches in Canada; (2) the [[Central District of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Central]], including those in [[Minnesota (USA)|Minnesota]], [[Michigan (USA)|Michigan]], [[Nebraska (USA)|Nebraska]], [[South Dakota (USA)|South Dakota]], [[North Dakota (USA)|North Dakota]] and [[Montana (USA)|Montana]]; (3) the [[Southern District of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Southern]], representing those in [[Kansas (USA)|Kansas]], [[Oklahoma (USA)|Oklahoma]], Colorado and [[Texas (USA)|Texas]]; (4) the [[Pacific District Conference of Mennonite Brethren Churches (United States Conference of Mennonite Brethren Churches)|Pacific]], comprising those in [[California (USA)|California]], [[Oregon (USA)|Oregon]] and [[Washington (USA)|Washington]]. The Mennonite Brethren General Conference through its respective boards submitted reports of its activities to the district conferences. In 1948 the conference of MB churches in [[Paraguay|Paraguay]] and [[Brazil|Brazil]] was received into the General Conference as a district conference.

<h4>Foreign Missions</h4> Foreign missions have since 1909 had an important place in conference activities, have received the wholehearted support of the constituency, and have a record of expansion and growth. In addition to the mission to the Comanche Indians and the one in southern [[India|India]], the conference, in the first half of the twentieth century, worked in [[South China Mennonite Brethren Mission|South China]], [[West China Mennonite Brethren Mission|West China]], the [[Congo, Democratic Republic of|Belgian Congo]], [[Paraguay|Paraguay]], [[Brazil|Brazil]], [[Colombia|Colombia]], [[Japan|Japan]], [[Mexico|Mexico]], [[Ecuador|Ecuador]] and Europe. From the beginning of its foreign mission enterprise until 1954, the Conference sent out 228 missionaries. The conference has also done mission work among Russians living in Canada and in [[North Dakota (USA)|North Dakota]].

<h4>Publications</h4> The conference expanded its publication efforts and in 1913 erected in Hillsboro, Kansas a new publishing house. The conference continued to produce the German periodical, <em>Zionsbote</em>, and in 1951 the English paper, <em>[[Christian Leader (Periodical)|Christian Leader]], </em>became an official organ of the General Conference. Much material for Sunday schools was also published.

<h4>Home Missions</h4> A [[City Missions (1953)|city mission]] under the direction of the Conference City Mission Committee was begun in Minneapolis, [[Minnesota (USA)|Minnesota]] in 1910, and among the Jews in Winnipeg, Manitoba in 1948. All city mission work except the above-named stations was done through the boards of the several district conferences that operated under the General Conference. This city mission work grew to be quite extensive.

<h4>Higher Education</h4> An awareness of the need for higher education and for trained workers in congregations and mission work constantly increased, and in 1933 the conference took over [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]], Hillsboro, as a conference school. It operated this institution by its educational board.

<h4>Relief Work</h4> With the after effects of the two world wars the need for extensive relief arose. The conference, through its [[Committee of General Welfare and Public Relations (Mennonite Brethren Church) |General Welfare and Public Relations Committee]], endeavored to do its share in alleviating the suffering as well as in rehabilitating displaced Mennonites and other suffering people. The conference worked closely with the [[Mennonite Central Committee (International)|Mennonite Central Committee]] (MCC).

<h4>Conference Leadership</h4> Among the leaders who rendered valuable service to the conference in the first half of the century were [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]], [[Voth, Heinrich (1851-1918)|Heinrich Voth]], [[Harms, John F. (1855-1945)|John F. Harms]], [[Just, Martin M. (1866-1919)|M. M. Just]], [[Hiebert, Nicholas Nikolai (1874-1957)|N. N. Hiebert]], [[Schellenberg, Abraham L. (1869-1941)|Abraham L. Schellenberg]], [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]], [[Voth, Heinrich S. (1878-1953)|Heinrich S. Voth]], [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], [[Janzen, Abraham Ewell (1892-1995)|A. E. Janzen]], P. H. Berg, P. R. Lange, H. D. Wiebe, [[Janz, Benjamin B. (1877-1964)|B. B. Janz]], [[Unruh, Abraham H. (1878-1961)|A. H. Unruh]], and [[Braun, Bernhard J. (1907-1985) & Braun, Linda Marie Ewert (1908-1983)|Bernhard J. Braun]].

<h4>Administrative Matters</h4> At the 1936 conference a thorough revision of the constitution was accepted. Its new provisions covered all phases of conference work. The [[Reference and Council, Committee of (General Conference of Mennonite Brethren Churches)|Committee of Reference and Counsel]] had the general oversight of the church and took care of its spiritual welfare; the Board of Trustees held in custody and managed the property and funds; the boards for foreign mission, city missions, publication, [[Education, Mennonite|education]], general welfare and public relations, Sunday school, youth, executed the work entrusted to them. -- <em>John H. Lohrenz</em> (1955)

<h3>The Conference in the Second Half of the Twentieth Century</h3> <h4>Merger with the Krimmer Mennonite Brethren</h4> A number of significant developments have taken place with respect to the Mennonite Brethren Church in North America since the middle of the 20th century. One of these was the merger with the [[Krimmer Mennonite Brethren|Krimmer Mennonite Brethren Conference]] (KMB) in 1960. This marked the culmination of a series of contacts and cooperative activities almost since the beginning of both groups' North American experience. The earliest merger proposals were already discussed in the 1870s, and there had been cooperative efforts, especially in [[Education, Mennonite|education]]. Between 1949 and 1960 the merger issue was a constant agenda item. A particular problem that had to be resolved was the nature of the KMB missions program, which was carried on under the auspices of a number of mission boards. Other concerns such as the relatively small size of the KMB conference were, no doubt, also factors. Nevertheless, in 1957 the churches of the KMB conference decided by a two-thirds majority to merge with the Mennonite Brethren Conference and the formal merger ceremony took place in Reedley, California on 14 November 1960 at the occasion of the centennial general conference sessions of the MB church. The KMB membership at the time was 1,648 and the conference was supporting 31 missionaries in nine countries. The merger brought six black congregations from [[North Carolina (USA)|North Carolina]] into the new MB conference, as well as a significant number of members who had left [[Hutterian Brethren (Hutterische Brüder)|Hutterite]] communities in [[South Dakota (USA)|South Dakota]] and other areas to join the KMB.

<h4>Reorganization of the Conference</h4> With the rapid growth in membership of the Canadian Mennonite Brethren churches in the years after World War II, there followed an increasing trend toward a greater degree of independence on the part of the Canadian churches. Indeed, by 1951 the membership of the Canadian District had already exceeded that of the other three districts combined. At the general conference sessions in Hillsboro, Kansas in 1954, the issue of independence came to a head and the concept of "area conferences" emerged. Each area ([[United States of America|United States]] and Canada) took on major responsibility in such matters as higher education, church schools, youth work and home missions. The Canadian Conference withdrew its support of Tabor College. In 1981 further significant constitutional changes were effected. In 1993 the work of the general conference was carried on by five boards: Board of Faith and Life, Board of Missions and Services, Board of Mennonite Brethren Biblical Seminary, Board of Resource Ministries, and Board of Trustees.

<h4>Higher Education</h4> One of the most significant changes has taken place in the area of education and the training of church leaders. Whereas various undergraduate theological programs largely met the needs for the training of church leaders in earlier years, the demand for graduate training increased at the same time that most churches moved to full-time pastoral ministries, and in many cases to the employment of two or more salaried full-time staff in leadership positions. Seminary education had begun at [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]], Hillsboro, Kansas (1944) and was moved to [[Fresno (California, USA)|Fresno]], California (1955), where the [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] (MBBS) was begun, but without the support of the Canadian constituency. In Canada, where ministerial preparation had largely been done at the [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]], a Bachelor of Divinity program was begun in 1961. This program was phased out in 1971 and a study commission was appointed to study the alternatives for higher theological education in Canada. This resulted in the decision for a seminary sponsored jointly by United States and Canadian Mennonite Brethren, to be located at Fresno. This became a reality in 1975. Since that time many pastors and church workers have been trained at MBBS in Fresno, although undergraduate schools also continue the training of church leaders, especially in Canada, where the lay ministry and multiple ministry remained operative in many churches for a longer period of time. The seminary, together with the Mennonite Brethren Bible College, Tabor College, [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific College]], and the Board of Christian Literature jointly publish the journal <em>Direction,</em> a successor to the <em>Voice</em> and the <em>Journal of Church and Society</em>. The Center for Mennonite Brethren Studies in Fresno houses the archives of the North American conference, whereas the main archives for the Canadian and United States conferences are housed at Winnipeg and Hillsboro, respectively. A Historical Commission appointed by the seminary board directs the work of the center in Fresno and works cooperatively with the other two centers.

<h4>Foreign Missions</h4> The work of the Board of Missions and Services has continued to expand. At the general conference sessions in Reedley in 1984 one hundred years of foreign missions was celebrated. At that time the conference was supporting 137 missionaries in 23 countries with a budget of over five million dollars. Whereas earlier most of the administrative work was centered in Hillsboro, various factors made it desirable to create two national offices, one of which is located in Winnipeg. The offices of the general secretary of the mission board as well as a number of other offices are also located in Winnipeg.

<h4>Publications</h4> In the area of publications, much of the work was done independently by the two national conferences, each having its own periodicals. As of 1998, the U.S. Conference was still publishing <em>[[Christian Leader (Periodical)|Christian Leader]]</em> as its official organ, while the Canadian Conference has since 1962 published ''Mennonite Brethren Herald'' as its official paper. The Board of Christian Literature has published quite a number of significant books and pamphlets of special interest and value for Mennonite Brethren. Included among these are [[Toews, John A. (1912-1979)|John A. Toews]], <em>A History of the Mennonite Brethren Church</em> (1975), and Peter M. Friesen, <em>The Mennonite Brotherhood in Russia</em> (1978), translated from German (1911). Kindred Press was the official Mennonite Brethren publishing agency, with offices in both Hillsboro, Kansas and Winnipeg, Manitoba.

<h4>Worship</h4> Important changes have also taken place in the area of [[Music, Church (1956)|church music]]. In 1963 the compilation of a new hymnal for the use of both the United States and Canadian conferences was authorized and the result was the publication in 1971 of the <em>Worship Hymnal</em> (Board of Christian Literature). This hymnal has been used very extensively, although some churches have also made extensive use of other hymnals and song books. As rapid changes continued to take place in music in subsequent decades, a further step was taken with the publication of <em>Sing Alleluia</em>, a supplement to the earlier hymnal, in 1985.

<h4>Christian Education</h4> The Board of Christian Education has been particularly involved with the production and use of Sunday School literature for the churches. This is an issue on which unanimity has been impossible to achieve. Full participation with other Mennonite conferences in the production of materials such as the Foundation Series has not been possible, although there has been some cooperation in that venture. There has also been some cooperation with other publishers, such as Scripture Press, but in general there is wide divergence in the type of material that is used by the Mennonite Brethren congregations.

<h4>Diversity</h4> The Mennonite Brethren Church has continued to struggle over the years with the issues of nationalism, regionalism, and fragmentation. Although a cooperative seminary program has helped to counteract some of the tendencies, there have been many forces which have threatened the unity of the conference. Theological diversity has developed not only because of the continued training of young people and church workers in a variety of North American institutions but also because of the influence of the mass media and the forces of general [[Acculturation|acculturation]]. Mennonite Brethren are no longer primarily a people of the land but are largely urbanized, are represented in virtually every profession and are scattered geographically throughout [[North America|North America]]. [[Consensus|Consensus]] on many issues, whether related to ethics, theology, or worship style, is difficult or impossible to achieve. A revision of the Mennonite Brethren confession of faith was completed in 1976, but the long process demonstrated an increasing divergence on many issues.

In 1982 a profile of church members was conducted in an effort to update the findings of the Kauffman and Harder study of 1972 (<em>Anabaptists Four Centuries Later, </em>1975). The findings, which were published in <em>Direction </em>(Fall 1984), revealed a number of trends, some of which were quite disconcerting. Although Mennonite Brethren in North America were strong in their affirmation of the Christian faith, there was a great disparity between faith and practice. The [[Discipleship|discipleship]] and peace emphases appeared to be eroding and the study revealed that this was particularly true among leaders. Fewer than half of the respondents agreed that Christians should actively promote the peace position. Loyalty to the local congregation appeared to be weakening affirmations of [[Denominationalism|denominational]] identity. There was an increasing trend toward an individualistic and pietistic view of Christianity and an erosion of the corporate and sectarian views.

While many have felt that the Mennonite Brethren Church faces a crisis in terms of its own identity, significant steps have been taken to reaffirm the church's historic identity and awaken a new sense of mission in the world today. The Board of Reference and Counsel in particular faces the serious challenge of seeking to create a vision for the church's task. More positive indicators are the strong evangelistic emphases evident in many churches; these have resulted in significant growth. Old ethnic and cultural barriers have been broken in many places and the influx of members from many different backgrounds, including Chinese, French Canadian, Spanish, and Vietnamese, portend a bright future for the church if it can realize a new sense of its distinctive mission within the North American environment. As of 1990, 317 churches with a total membership of 43,452 belonged to the conference. -- <em>Abe J. Dueck</em> (1990)

<h3>The Final Decades of the General Conference of Mennonite Brethren Churches</h3> The forces that threatened the fragmentation of the General Conference of Mennonite Brethren (MB) Churches, and the counter-active attempts to bring more cohesion and unity at various levels continued to the end of the twentieth century. Eventually the former grew to the extent that the various agencies and ministries at the General Conference level were either dissolved or taken over by the two respective national conferences. Structural changes and confessional issues were the predominant challenges during the last two decades of the twentieth century. There were a number of significant accomplishments before the era of the General Conference ended in 2002.

<h4>Vision</h4> In 1987 the Board of Reference and Council (BORAC) introduced a Vision Statement which was a response to the ambiguity about MB identity and the gap between belief and practice that had become evident in the 1982 MB Profile Study and the 1986 BORAC Visions/Goals Study. These studies showed “serious erosion, fragmentation and weakening of the General Conference,” a growing conformity to North American culture, and a declining spirituality in the churches. Leaders were confident that by the end of the century the Conference would be characterized “by strong local churches and ministries, with a re-organized conference structure.” The central issues were: “What does it mean to be Mennonite Brethren,” and “What are the bonds that hold us together” (1987 <em>Yearbook</em>, 59-60). In 1990 a lengthy Vision Statement was presented and adopted by the Conference. It addressed issues of ethical faithfulness, confessional integrity, missionary engagement, and structural coherence. It expressed confidence that a new era was about to dawn for the MB Church. Specific steps were taken to deal with the various concerns.

One difficult issue that was already addressed in 1987 was the orientation of pastors from other denominations who had recently joined the Conference. It was felt that their lack of knowledge and commitment to the MB Church was one of the factors that led to fragmentation and disunity. Hence resolutions were adopted to ask such pastors to attend orientation sessions and participate in other events that would integrate them (1987 <em>Yearbook</em>, 48; 86).

<h4>Confession of Faith</h4> Foremost among the theological developments in this era was the revision of the Confession of Faith. The latest revision of the Confession had been completed in 1976, but various issues continued to surface. In 1987 the Board of Reference and Counsel (BORAC) initiated a process to study the Confession of Faith and to convene two study conferences. From 1987 to 1990 the Board focused on an examination and revision of Articles XV (Peace and Nonresistance) and X (The Lord’s Supper). Revised Article XV was adopted by the 1990 convention after considerable debate. The Board also suggested an ongoing process of revision based on the understanding that the Confession was a dynamic document which should always be subject to updating.

At the 1993 convention, the revised Article IX on Baptism and Article X on the Lord’s Supper, were presented and accepted by the Conference. The Board again recommended a more comprehensive rewrite of the entire Confession. Several study conferences (1992 and 1994) and a leadership consultation (1998) grappled with many controversial confessional issues. After considerable debate the remaining revised articles were all accepted by 1999. A Sidewalk, Digest, and Liturgical version were also produced. The two national conferences agreed to continue to share a single Confession of Faith after 2002, but decided to deal with faith and life issues on a national basis with provisions for common actions thereafter.

<h4>Women in Leadership</h4> In the 1990s the issue of women in leadership became the most divisive issue facing the North American MBs in many decades, although it had emerged for public discussion at least as early as 1973. The issue had much broader implications, of course, because it involved or appeared to relate to divergent perspectives on the authority, inspiration, and interpretation of the Scriptures. It was embedded in much broader cultural realities and shifts which created much turmoil in the entire evangelical community.

In 1981 the Conference had encouraged the involvement of women in all ministries except the senior pastoral ministry. As women became more and more active and as it became more and more difficult to make clear theological distinctions between various leadership roles, BORAC was forced to reexamine the MB position. It issued a more affirming statement about women’s ministry in 1987, although it refrained from endorsing senior pastoral roles for women. A study conference was held in Normal, Illinois in 1989, and in 1992 the book, <em>Your Daughters Shall Prophesy: Women in Ministry in the Church</em> (Kindred), was published. While the authors of most of the chapters moved in the direction of affirming women for all ministries, others were reluctant to take the final step.

In the meantime, some congregations were beginning to challenge the restricted position. In particular, [[River East Mennonite Brethren Church (Winnipeg, Manitoba, Canada)|River East MB Church]] in Winnipeg took action to appoint a women pastor in 1990 and the Conference was unable to resolve the issue in a way that was acceptable to all. In 1993 BORAC took the bold step to present a resolution which would allow “diversity of conviction and practice in the appointment of women to pastoral leadership in ways that are consistent with the governance patterns of the local congregation” (1993 <em>Yearbook</em>, 35). The resolution failed to receive the required 2/3 majority vote. Thus the issue remained unresolved and left many on both sides dissatisfied and uncertain about the future. The disagreement on this issue appeared to reflect a deepening rift in the MB community which affected many other areas of conference life. In 1999 a resolution was passed to try to soften the negative implications of the resolution somewhat and to affirm the giftedness of women despite the fact that the 1981 resolution was still in effect.

<h4>Conference Structure, Unity, and Divestiture</h4> During the 1980s a process began which, ironically, resulted in the eventual demise of the General Conference of Mennonite Brethren Churches. Many of the actions taken were actually intended to strengthen it and bring about a greater sense of identity. In 1987 a Task Force was established to review the organizational structure and move to appoint the first full-time staff position. In 1990 a restructuring proposal was implemented which was intended to address some of the issues, but it failed to come to terms with the growing dissatisfaction that threatened the very basis of a North American conference structure. The 1995 convention in Fresno highlighted the deep divide that had become established. A forum of young leaders became the focus of some of the frustrations. These individuals wanted more time for worship, more emphasis on relationships, and less emphasis on institutions and structures. But additional stresses came because of congregational “localism” and national differences.

In 1996 the Conference Executive sponsored a retreat at ECCO (Episcopal Conference Center in Oakhurst) in California. A group of 35 selected individuals, representing a wide range in terms of age and geography, gathered to try to chart the future direction of the Conference. While there was a recognition of many of the positive contributions of the Conference, some of the problems that were identified included the clumsy structure, a slow process, a lack of generational, ethnic, and global representation, and financial inefficiencies. The perception that grew out of these meetings was that structural changes could resolve the issues.

At the convention in Waterloo, Ontario in 1997, the Executive Council brought a recommendation to eliminate the bi-national Conference. This provoked considerable debate, both in the press and at the convention. Some feared that it would erode theological unity, particularly on some of the Anabaptist values of the MB Church. Others questioned whether the valued ministries would be protected and whether it would really lead to more internationalization.

The outcome was that a new task force was established to engage in a “no-holds-barred” review of all levels of conference structure and ministries. Two years later this Task Force brought a recommendation that the ministries of the General Conference be divested and transferred to the national conferences. Although considerable concern and opposition remained throughout this process, the recommendation was accepted by a 76% majority. Most of the opposition appeared to come from the United States delegates. The United States churches had a much stronger stake in these issues because their national conference was much weaker and had a much shorter history than the Canadian Conference.

The result of divestiture left three former General Conference ministries sponsored jointly by the two national conferences. The three bi-national agencies that remained were Mennonite Brethren Missions/Services International, Mennonite Brethren Biblical Seminary, and the Historical Commission. The Seminary proved to be the most difficult agency to regulate on a bi-national basis.

The negotiations for the future of the Seminary were difficult for a number of reasons. The funding formula appeared unfair, particularly to Canadians, because of the low value of the Canadian dollar. Furthermore, Canadian students often opted to pursue their studies at Canadian institutions because of the convenience of studying close to home. There was also concern about the fact that fewer graduates were choosing to enter the pastoral ministry. In partial response to these issues the seminary had begun a teaching center at ACTS (Associated Canadian Theological Schools) in Langley, British Columbia.

The negotiating teams concerning the seminary met five times to try to resolve the structural, financial, and accountability issues. Regional councils were established to take primary responsibility for the governance of regional teaching centers, which by this time also included Winnipeg. Essentially the concept involved a single seminary at three or more locations. Although the seminary has continued to function as a bi-national institution until 2010, negotiations are underway which may result in a new arrangement in the future.

<h4>Internationalization and ICOMB</h4> One of the somewhat parallel developments that related to the discussions concerning the General Conference structure was the process of internationalization. In 1948 a decision was made to include South America as an area conference within the General Conference of the Mennonite Brethren Church of North America. In 1963 the official name became General Conference of Mennonite Brethren Churches, in order to indicate the international character and presence of the Mennonite Brethren Church. But the reality was that the Conference could not function in a way that would truly be globally inclusive. In 1990 the Executive recommended that the name be changed to "Mennonite Brethren Church of North America" to reflect the reality, and in 1995 a notice of motion recommended a change to "The Conference of Mennonite Brethren Churches." No action was taken on either recommendation. The interest in promoting a more global awareness and cooperation remained, however. An international consultation on Mennonite Brethren Mission was held in Curitiba, Brazil in 1988 and a call was issued at that event for leaders to meet in 1990 in connection with the Mennonite World Conference in Winnipeg. The result of the 1990 meeting was that a body named the International Committee of Mennonite Brethren (ICOMB, later International Community of Mennonite Brethren) was established. The birth, growth, and further potential of this organization became a factor in the discussions relating to the dissolution of the General Conference.

<h3>General Conference Legacy</h3> Although the General Conference of Mennonite Brethren Churches no longer remains, some of the ministries remain. In addition to the three ministries operated jointly (MBMSI, MBBS, and the Historical Commission), Kindred Publications, although a Canadian Conference agency, has functioned on a more limited basis in the USA. The <em>Direction</em> journal is sponsored by the Mennonite Brethren schools of both countries together with the executives of the two conferences. The <em>Christian Leader</em> and the ''Mennonite Brethren Herald'' work cooperatively in the publication of many articles and news items. The chief officers and chairs of the three jointly sponsored ministries meet together with the two national moderators and executive officers on an annual basis to discuss issues affecting the ministries and other matters of common concern. Provision was also made for the two national conferences to meet together periodically for fellowship and discussion. The first major gathering of this nature is scheduled to take place in July 2010 in British Columbia to celebrate the 150<sup>th</sup> anniversary of the birth of the Mennonite Brethren Church. A strong international representation is expected. Earlier in the same year (May 2010) ICOMB is sponsoring a celebration in Germany.

Over a hundred years of history of a common North American General Conference structure is therefore not easily or suddenly erased. The forces of change continue, but the common culture and experiences of Mennonite Brethren in the United States and Canada will live on in the memories, aspirations, and ministries for many years to come. -- <em>Abe J. Dueck</em> (2009)
= Bibliography =
<em>Direction</em> 14, no. 2 (Fall, 1985), a profile of MB church members.

Dueck, Abe J. and David Giesbrecht, eds. <em>We Recommend. . . .(Part III, 1978-2002): Recommendations, Study Papers, and other Leadership Resources.</em> Winnipeg, MB: Mennonite Brethren Historical Commission, 2004.

General Conference of Mennonite Brethren Churches. <em>Executive Report: The Final Chapter</em> (2002). Winnipeg, MB: Kindred Productions, 2003.

Giesbrecht, Herbert. <em>The Mennonite Brethren Church: A Bibliographic Guide. </em>Fresno, Calif.: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1983.

Janzen, A. E. and Herbert Giesbrecht. <em> We</em> <em>Recommend: Recommendations and Resolutions of the General Conference of the Mennonite Brethren Churches. </em>Fresno, Calif. : Board of Christian Literature of the General Conference of the Mennonite Brethren Churches, 1978.

Kyle, Richard G. <em> From Sect to Denomination. </em>1985.

<em>Mennonite World Handbook (MWH) </em>(1978): 337-43;<em> MWH </em>(1984): 140;<em> MWH </em>(1990): 412.

Neufeld, Laura. “A Divided People: The Dissolution of the General Conference of Mennonite Brethren Churches (1990-2002).” ''Mennonite Quarterly Review'' (October 2007): 485-513.

Penner, Peter.<em> No Longer at Arm's Length: A History of Mennonite Brethren Home Missions in Canada. </em>Winnipeg: Kindred Press, 1987. Available in full electronic text at: https://archive.org/stream/NoLongerAtArmsLengthMBChurchPlantingInCanadaOCRopt?ref=ol#mode/2up.

Plett, C. F. <em>The Story of the Krimmer Mennonite Church. </em>Winnipeg: Kindred Press, 1985.

Toews, John A. <em>A History of the Mennonite Brethren Church. </em>Fresno, Calif.: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1975. Available in full electronic text at: https://archive.org/details/AHistoryOfTheMennoniteBrethrenChurch.

Toews, John B. <em>Perilous Journey: The Mennonite Brethren in Russia, 1860-1910.</em> Winnipeg: Kindred Press, 1988. Available in full electronic text at: https://archive.org/details/PerilousJourneyBookocr

Wiebe, Katie Funk. <em>Who are the Mennonite Brethren? </em>Winnipeg and Hillsboro: Kindred Press, 1984.

<em>Yearbook of the General Conference of the Mennonite Brethren Churches.</em>

= Additional Information =
=== Convention Locations and Members of the Conference Executive ===
<div align="center">
{| class="wikitable"
! colspan="6" | General Conference of Mennonite Brethren Churches / formerly General Conference of Mennonite Brethren Church of North America
|-
! Date of Convention !! Number !! Meeting Place !! colspan="3" | Executive
|-
! !! !! !! Moderator !! Vice-Moderator !! Secretary
|-
| 28-29 September 1878 || Unofficial || Hamilton County, Nebraska || [[Regier, Peter (1847-1904)|Peter Regier]] || ||
|-
| 18-21 October 1879 || 1 || York County, Nebraska || [[Regier, Johann J. (1839-1902)|Johann J. Regier]] || ||
|-
| 18 October 1880 || 2 || Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 10 October 1881 || 3 || Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 23 October 1882 || 4 || Reno County, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 12 November 1883 || 5 || Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 27 October 1884 || 6 || Gnadenau, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 19 October 1885 || 7 || Cottonwood County, Minnesota || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 1 November 1886 || 8 || Turner County, Dakota || [[Regier, Johann J. (1839-1902)|Johann J. Regier]] || ||
|-
| 2-4 October 1887 || 9 || York County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 12-13 October 1888 || 10 || Reno County, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 7-8 October 1889 || 11 || Cottonwood County, Minnesota || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 19-20 October 1890 || 12 || Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 12-13 October 1891 || 13 || Turner County, South Dakota || [[Wedel, Cornelius P. (1836-1900)|Cornelius P. Wedel]] || ||
|-
| 31 October - 2 November 1892 || 14 || Alexanderwohl, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 20-21 November 1893 || 15 || Cottonwood County, Minnesota || [[Wedel, Cornelius P. (1836-1900)|Cornelius P. Wedel]] || ||
|-
| 8-10 October 1894 || 16 || Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 28-29 October 1895 || 17 || Parker, South Dakota || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 22-24 October 1896 || 18 || Ebenfeld, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 11-12 October 1897 || 19 || Cottonwood County, Minnesota || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 31 October - 1 November 1898 || 20 || Winkler, Manitoba || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 16-19 October 1899 || 21 || York & Hamilton County, Nebraska || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 22-25 October 1900 || 22 || Reno County, Kansas || [[Schellenberg, Abraham (1845-1920)|Abraham Schellenberg]] || ||
|-
| 24-25 October 1901 || 23 || Cottonwood County, Minnesota || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 10-12 November 1902 || 24 || Washita County, Oklahoma || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 26-28 October 1903 || 25 || York & Hamilton County, Nebraska || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 14-16 November 1904 || 26 || Winkler, Manitoba || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 13-15 November 1905 || 27 || Ebenfeld, Kansas || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 29-31 October 1906 || 28 || Bingham Lake, Minnesota || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 10-12 November 1907 || 29 || Dalmeny, Saskatchewan || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 9-11 November 1908 || 30 || Sued-Hoffnungsfeld, Oklahoma || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 22-24 November 1909 || 31 || Henderson, Nebraska || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| 28-30 October 1912 || 32 || Hillsboro, Kansas || [[Voth, Heinrich (1851-1918)|Heinrich Voth]] || ||
|-
| align="center" colspan="6" | From this point down conference officers are listed with the conference at which they were elected.
|-
| 30 October - 3 November 1915 || 33 || Winkler, Manitoba || [[Just, Martin M. (1866-1919)|M. M. Just]] || || [[Bestvater, William J. (1879-1969)|William J. Bestvater]]
|-
| 3-5 November 1919 || 34 || Mountain Lake, Minnesota || [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]] || || J. F. Duerksen
|-
| 19-27 November 1921 || 35 || Reedley, California || [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]] || Henry H. Flaming || John H. Richert
|-
| 15-19 November 1924 || 36 || Corn, Oklahoma || [[Hiebert, Nicholas Nikolai (1874-1957)|N. N. Hiebert]] || [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]] || August A. Schroeter
|-
| 30 October - 2 November 1927 || 37 || Henderson, Nebraska || [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]] || [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]] ||
|-
| 30 May - 4 June 1930 || 38 || Hepburn, Saskatchewan || [[Bestvater, William J. (1879-1969)|William J. Bestvater]] || Peter R. Lange || August A. Schroeter
|-
| 21-25 October 1933 || 39 || Hillsboro, Kansas || Peter R. Lange || [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]] || Peter H. Berg
|-
| 21-26 November 1936 || 40 || Reedley, California || Peter C. Grunau || Sam S. Schneider || J. D. Wiebe
|-
| 21-25 October 1939 || 41 || Corn, Oklahoma || George B. Huebert || [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]] || August A. Schroeter
|-
| 26-30 May 1943 || 42 || Buhler, Kansas || [[Lohrenz, Henry W. (1878-1945)|H. W. Lohrenz]] || George B. Huebert || [[Harms, Orlando (1913-1993)|Orlando Harms]]
|-
| 24-29 November 1945 || 43 || Dinuba, California || Henry D. Wiebe || [[Voth, Heinrich S. (1878-1953)|Henry S. Voth]] || [[Harms, Orlando (1913-1993)|Orlando Harms]]
|-
| 28 August - 2 September 1948 || 44 || Mountain Lake, Minnesota || [[Braun, Bernhard J. (1907-1985) & Braun, Linda Marie Ewert (1908-1983)|Bernhard J. Braun]] || [[Toews, John B. "J. B." (1906-1998)|John B. Toews]] || H. R. Wiens
|-
| 21-26 July 1951 || 45 || Winkler, Manitoba || [[Braun, Bernhard J. (1907-1985) & Braun, Linda Marie Ewert (1908-1983)|Bernhard J. Braun]] || [[Janzen, Henry H. (1901-1975)|H. H. Janzen]] || H. R. Wiens
|-
| 23-28 October 1954 || 46 || Hillsboro, Kansas || [[Janzen, Henry H. (1901-1975)|H. H. Janzen]] || Dan E. Friesen || H. R. Wiens
|-
| 20-23 October 1957 || 47 || Yarrow, British Columbia || Dan E. Friesen || D. J. Pankratz || Joel Wiebe
|-
| 12-16 November 1960 || 48 || Reedley, California || Dan E. Friesen || [[Peters, Frank C. (1920-1987)|Frank C. Peters]] || Henry H. Dick
|-
| 3-7 August 1963 || 49 || Winnipeg, Manitoba || [[Peters, Frank C. (1920-1987)|Frank C. Peters]] || Waldo Hiebert || Henry H. Dick
|-
| 25-29 November 1966 || 50 || Corn, Oklahoma || [[Peters, Frank C. (1920-1987)|Frank C. Peters]] || [[Hein, Marvin (1925-2008)|Marvin Hein]] || [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
|-
| 23-26 August 1969 || 51 || Vancouver, British Columbia || [[Hein, Marvin (1925-2008)|Marvin Hein]] || [[Toews, John A. (1912-1979)|John A. Toews]] || [[Voth, Henry H. (1918-1981)|Henry H. Voth]]
|-
| 11-14 November 1972 || 52 || Reedley, California || [[Hein, Marvin (1925-2008)|Marvin Hein]] || Harvey Gossen || [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
|-
| 9-12 August 1975 || 53 || Winnipeg, Manitoba || [[Toews, John A. (1912-1979)|John A. Toews]] || Henry H. Dick || [[Rempel, Cornelius J. (1912-1994)|Cornelius J. Rempel]]
|-
| 3-6 August 1978 || 54 || Buhler, Kansas || [[Toews, John A. (1912-1979)|John A. Toews]] || Henry H. Dick || Nick Rempel
|-
| 7-11 August 1981 || 55 || St. Catharines, Ontario || Henry H. Dick || Herb Brandt || Nick Rempel
|-
| 12-16 October 1984 || 56 || Reedly, California || Herb Brandt || Edmund Janzen || [[Wiebe, William Abram "Bill" (1919-2006)|Bill Wiebe]]
|-
| 7-11 August 1987 || 57 || Abbotsford, British Columbia || Herb Brandt || Edmund Janzen || Roland Reimer
|-
| 28 September - 2 October 1990 || 58 || Hillsboro, Kansas || Edmund Janzen || Harry Heidebrecht || Roland Reimer
|-
| 7-11 July 1993 || 59 || Winnipeg, Manitoba || Edmund Janzen || Harry Heidebrecht || John E. Toews
|-
| 6-9 July 1995 || 60 || Fresno, California || Ed Boschman || Larry Martens || Valerie Rempel
|-
| 10-12 July 1997 || 61 || Waterloo, Ontario || Ed Boschman || Herb Kopp || Valerie Rempel
|-
| 8-10 July 1999 || 62 || Wichita, Kansas || Herb Koop || Lyndon Vix || Hildegard Bandsmer
|-
| 25-27 July 2002 || 63 || Abbotsford, British Columbia || || ||
|}
</div>
{{GAMEO_footer|hp=Vol. 1, pp. 672-673; Vol. 5, pp. 557-559|date=December 2009|a1_last=Lohrenz|a1_first=John H.|a2_last=Dueck|a2_first=Abe J.}}
[[Category:Denominations]]

Steinbach Mennonite Brethren Church (Steinbach, Manitoba, Canada)

2021-06-14T21:34:35Z

VicFroese: Provided details about building projects and about those who served in ministry positions after 1966. Also updated URLs for sources.

__TOC__
[[File:SteinbachMBChurch1951.jpg|400px|thumbnail|''Steinbach Mennonite Brethren Church, 1951.<br />
Creator: Henry J. Wiens (1885-1975)<br />
Digitized by Hiebert Library. [http://callimachus.org/cdm/singleitem/collection/p15008coll27/id/69/rec/182 Center for Mennonite Brethren Studies]''.]]
[[File:SteinbachMBChurch2008.jpg|400px|thumbnail|''Steinbach MB Church, ca. 2008<br />
Source: Church website''.]]
The Steinbach Mennonite Brethren congregation at [[Steinbach (Manitoba, Canada)|Steinbach]], [[Manitoba (Canada)|Manitoba]] began services in 1926, and formally organized in 1927. Until 1927 the group worshipped together with the [[Cornerstone Bible Church (Steinbach, Manitoba, Canada)|Evangelical Mennonite Brethren]]. Gerhard H. Unruh is considered the founding leader of the group. The congregation was founded by recent Mennonite Brethren immigrants from the [[Union of Soviet Socialist Republics|Soviet Union]].

The group first met in the Evangelical Mennonite Brethren church, but then purchased and remodeled an old school. A lot was purchased in 1942, but a church could not be built as building materials were in short supply because of World War II. The new sanctuary was completed in 1947. In 1957 and 1970, the building was enlarged. In 1978, the adjacent lot was bought for possible expansion and parking.

About two dozen people decided to form another separate independent congregation, and in 1983 the Community Fellowship Church began. Not many years later, another new sanctuary was completed, in 1987. But a badly needed new Christian education wing, multi-functional gym, library, and office area was only begun in 2003.

Lay preachers had led the congregation until 1967, when ''[[Reimer, John D. (1922-2001)|John D. Reimer]]'' (served 1967–1974) became the church’s first full-time pastor. (During his tenure, German messages ceased to be heard in the church.) He was succeeded by Jake Falk (served 1974–1984), Bill Lehman (1985–1990) and John Block (1990–1995). It would be three years before the church would have another full-time pastor, and five years before they would have someone who would serve for longer than a year and a half.

Keith Poysti was interim pastor from 1995 to 1996. He was instrumental in helping the church articulate a vision for the future. Norm Neufeld began his pastoral ministry to SMBC in 1998 but died early in 2000 after a short illness. Scott Koop, the church’s first salaried youth pastor, served from 1997 to 2001.

After five years without a long-term pastor, the church called Abe Klassen to lead them, which he did from 2000 to 2008. Mike Kehler began serving as Pastor of Youth and Family Life in 2004. When Charlie Peronto came on board as the Pastor of Student Ministries in 2008, Pastor Mike shifted his attention to small groups and family life. Charlie resigned in 2011 and Pastor Mike, in 2013. Both worked alongside Pastor Walter Fast for a few years.

Walter Fast was called from Germany in 2009 to fill the lead pastor position vacated by Abe Klassen in the previous year. He and his wife Anne were formally commissioned on September 13, 2009. Bobby Klassen stepped into the Pastor of Student Ministries role after Charlie's departure in 2011, serving until 2018. Kelby Friesen joined the staff in the new role of Pastor of Community Life on August 15, 2018. Stefan Klassen began as Pastor of Student Ministries in the summer of 2020, as the first wave of the COVID-19 pandemic was receding.

= Bibliography =
Harder, Leland. <em>Steinbach and Its Churches.</em> Elkhart, IN: Mennonite Biblical Seminary, 1970, 109 pp.

''Mennonite Brethren Herald'' (27 May 1988): 41.

Mennonites in Canada Collection, "70-Steinbach," [https://uwaterloo.ca/mennonite-archives-ontario/ Mennonite Archives of Ontario].

Steinbach Mennonite Brethren Church. "A Brief History of the Steinbach Mennonite Brethren Church." Web. 14 June 2021. https://steinbachmbchurch.ca/historical-updates.

Süss, Lenora. "A Short History of the Steinbach Mennonite Brethren Church 1927-1985." Web. 14 June 2021. https://steinbachmbchurch.ca/short-history.

<h3>Archival Records</h3>
Centre for Mennonite Brethren Studies (Winnipeg, MB): [http://cmbs.mennonitebrethren.ca/inst_records/steinbach-mennonite-brethren-church-steinbach-mb/ Volumes 436–438].

= Additional Information =
'''Mailing Address''': Box 1930, Steinbach, MB R0A 2A0

'''Location''': 340 2nd Street (and Lumber Avenue), Steinbach, MB

'''Phone''': 204-326-3551

'''Website''': [https://steinbachmbchurch.ca/ Steinbach Mennonite Brethren Church]

'''Denominational Affiliations''':

[[Manitoba Conference of Mennonite Brethren Churches|Mennonite Brethren Church of Manitoba]] (1943-present)

[[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] (1927-present)

[[General Conference of Mennonite Brethren Churches]] (until 2002)
=== Steinbach MB Church Leading Ministers ===

{| class="wikitable"
|-
!Minister
!Years
|-
|George Unruh
|1927-1933
|-
|Abr. A. Regehr
|1934-1942
|-
|Jacob H. Epp
|1943-1952
|-
|H. A. Regehr
|1953-1964
|-
|Peter Martens
|1965-1966
|-
|[[Reimer, John D. (1922-2001)|John D. Reimer]]
|1967-1974
|-
|Jake Falk
|1974-1984
|-
|F. W. (Bill) Lehman
|1985-1990
|-
|John Block
|1990-1995
|-
|Keith Poysti (interim)
|1995-1996
|-
|Norm Neufeld
|1998-2000
|-
|Walter Reimer (interim)
|2000
|-
|Abe Klassen
|2000-2008
|-
|Walter Fast
|2009-present
|}

=== Steinbach MB Church Membership ===

{| class="wikitable" style="text-align: right;"
|-
!Year
!Members
|-
|1950
|218
|-
|1965
|269
|-
|1985
|285
|-
|1995
|288
|-
|2000
|314
|-
|2010
|407
|}
{{GAMEO_footer|hp=Vol. 4, p. 625|date=March 2012|a1_last=Wedel|a1_first=J.|a2_last=Epp|a2_first=Marlene}}
[[Category:Churches]]
[[Category:Mennonite Brethren Church of Manitoba Congregations]]
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]
[[Category:General Conference of Mennonite Brethren Churches Congregations]]
[[Category:Manitoba Congregations]]
[[Category:Canadian Congregations]]

Theology, Mennonite

2021-06-14T19:12:32Z

VicFroese:

__FORCETOC__
__TOC__
== 1958 Article ==

=== Introduction ===

An old and almost universal tradition among Mennonites views "theology" with much distrust. It is well expressed in the following statement by [[Zijpp, Nanne van der (1900-1965)|N. van der Zijpp]] regarding the Dutch Mennonites: "From the very rise of [[Anabaptism|Anabaptism]] Dutch Mennonites were often very averse to theology, fearing that systematic theology might be a hindrance or even a danger to real Christian piety. This is not only found among many of the martyrs, but for instance also in [[Galenus Abrahamsz de Haan (1622-1706)|Galenus Abrahamsz]] and in general among those Mennonites who were influenced by Collegiant opinions. The fear that simple pious love for Christ might be depraved and sterilized by theological speculation is still a common phenomenon in present-day Dutch Mennonitism."

This fear of theology had its origin in part in the bitter experience of the [[Anabaptism|Anabaptists]] (and later Mennonites) that it was the theologians who were their worst enemies, whether Lutheran, Reformed, or Catholic, and who were often responsible for prodding the rulers into harsher measures of persecution; [[Melanchthon, Philipp (1497-1560)|Melanchthon]] and [[Bullinger, Heinrich (1504-1575)|Bullinger]] are good examples of this. Anabaptists frequently referred to the theologians as "<em>Schriftgelehrten</em>," i.e., "scribes" (with the New Testament overtone of condemnation as enemies of Christ). Later on in the 17th-19th centuries it was the theologically trained pastors who were the harshest critics of the Mennonites and who attempted, often without success, to prevail upon the princes to refuse to admit Mennonites to their territories, or to expel them after admission, or to forbid their public worship. The princes for their part often favored the Mennonites because of the economic advantage they brought, and were therefore on the whole more tolerant than the "theologians." Theological literature contained much bitter invective and harsh condemnation of the Mennonites.

[[File:BenderHaroldS.gif|300px|thumb|right|''[[Bender, Harold Stauffer (1897-1962)|Harold Bender]], author of this "normative" 1950s Mennonite theology'']]

Another root of the fear of theology was undoubtedly the experience that theological speculation and disputation was often remote from life, a type of rationalistic intellectualizing with little fruit in piety and ethics, whereas the Anabaptist-Mennonite emphasis was on newness of life, holy living, and [[Discipleship|discipleship]]. Some scholars hold that the Anabaptists deliberately chose not to write "theology" in the usual sense because of their basic understanding of Christianity in dynamic life terms rather than as a set of intellectual propositions to be integrated into a logically coherent whole. Anabaptist doctrine was, of course, based on a set of implied, though not always explicit, theological assumptions. And in spite of the repression of publication, and other interference with the free expression of their teachings, the writings of men like [[Marpeck, Pilgram (d. 1556)|Pilgram Marpeck]], [[Menno Simons (1496-1561)|Menno Simons]], [[Dirk Philips (1504-1568)|Dirk Philips]], [[Riedemann, Peter (1506-1556)|Peter Riedemann]], and [[Walpot, Peter (1521-1578)|Peter Walpot]] are couched in coherent theological terms. Nevertheless, the Anabaptist-Mennonite movement has had little philosophical or systematic theology of the type represented by an Aquinas, Melanchthon, [[Calvin, John (1509-1564)|Calvin]], or Hodge; a major exception was the great Dutch 19th-century liberal theologian [[Hoekstra, Bzn, Sytse (1822-1898)|Sytse Hoekstra]]. But it has had doctrinal expression, in major and minor topical writings, as well as in comprehensive works attempting to cover the entire field of doctrine in systematic form; these expressions have been, however, largely expositions of "Bible doctrine" and not consciously theology in the classical sense. For the Anabaptists doctrinal expression was more often than not occasional, i.e., written to meet specific needs, and therefore usually apologetic or polemic. Sometimes it was in response to attacks by the outside enemy -- e.g., Menno Simons against [[Micronius, Marten (ca. 1522-1559)|Marten Micronius]] or [[Faber de Bouma, Gellius (d. 1564)|Gellius Faber]], Balthasar Hubmaier on [[Baptism, Age at|Baptism]], Pilgram Marpeck against [[Schwenckfeld, Caspar von (1489-1561)|Schwenckfeld]]; sometimes it was to combat emerging error within the brotherhood -- the Schleitheim Confession, Menno Simons against [[David Joris (ca. 1501-1556)|David Joris]] or [[Adam Pastor (d. 1560/70)|Adam Pastor]], Pilgram Marpeck against [[Bünderlin, Johannes (1499-1533)|Johannes Bünderlin]] and the Spiritualists; sometimes it took the form of testimonies before the magistrates or to accusers in general -- the <em>Rechenschaft</em> of Peter Riedemann, the <em>Confession</em> of [[Imbroich, Thomas von (1533-1558)|Thomas von Imbroich]], the letters and testimonies of the martyrs in the<em>[[Martyrs' Mirror]]</em>; sometimes it was simply to strengthen the faith of the brotherhood, such as many of the writings of Menno Simons and the Hutterite writers, and certain early tracts on attitude toward the state, such as [[Adler, Clemens (d. 1536)|Clemens Adler]]'s, and the <em>Aufdeckung der Babylmischen Hürn und Antichrists</em>.

What the Anabaptist theological production might have been if the earlier educated leaders of Switzerland and South [[Germany|Germany]] had not been almost totally wiped out remains a matter of speculation, particularly in view of what a Marpeck, Scharnschlager, Riedemann and [[Walpot, Peter (1521-1578)|Walpot]] did achieve.

Some of the marginal Anabaptist figures, such as [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]], wrote speculative eschatological treatises, and others like [[Entfelder, Christian (16th century)|Christian Entfelder]] and [[Bünderlin, Johannes (1499-1533)|Johannes Bünderlin]] wrote spiritualist tracts. But the main Anabaptist line eschewed these areas and emphases.

A significant amount of theological expression is to be found in the records of the Anabaptist [[Disputations|disputations]], such as Zofingen 1532, Bern 1538, Frankenthal 1571, Emden 1578, [[Leeuwarden (Friesland, Netherlands)|Leeuwarden]] 1597, at which the Anabaptist participants were compelled to respond to the challenges of the Reformed or Lutheran theologians on various points of theology. [[Yoder, John Howard (1927-1997)|John H. Yoder]] reports over 40 such theological encounters in the first 20 years of Anabaptist history. It is his judgment that the transition from the more practical questions to "systematic theology" occurred at the Frankenthal debate.

In general, the "theology" of the Anabaptists was a deliberate attempt to understand and express the message of the [[Bible |Bible]], particularly of the New Testament as it applies to life. Repeatedly appeals to opponents expressed a willingness to be taught of the Bible, and demanded in turn of the opponents that they teach from the Bible and promise obedience to the [[Bible |Bible]]. Although Anabaptist Biblicism at times turned into a simplistic and somewhat overly literalistic or even legalistic handling of the Scriptures, this was by no means general or typical of the movement. The clear distinction, characteristic of Anabaptism, made between the Old and New Testaments and the insistence upon a progressive revelation, with Christ as the norm of all Scriptural truth, is evidence of this.

In the central classic theological points of historic Christian faith the Anabaptists were in basic agreement with the major Protestant bodies. [[Zwingli, Ulrich (1484-1531)|Ulrich Zwingli]] described the early [[Zürich (Switzerland)|Zürich]] Anabaptists as differing from him "only in some minor points." Some modern writers have sought to stamp the early Anabaptists as partly anti-Trinitarian. But the Italian and Polish anti-Trinitarians and Socinians were not a part of the Anabaptist movement, as recent research (e.g., DeWind) has shown, even though they favored adult [[Baptism|baptism]]. It has likewise been shown that the charge of [[Unitarianism|unitarianism]] against [[Denck, Hans (ca. 1500-1527)|Hans Denck]], the South German Anabaptist leader, was without basis in fact. Adam Pastor, who became a unitarian, was expelled by Menno and his co-elders. There was a tinge of [[Universalism|universalism]] in Hans Denck. The [[Christology|Christology]] of Menno Simons and Dirk Philips (derived apparently from [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]]) and after them of many of the Dutch Mennonites and their descendants in [[West Prussia|West Prussia]] and [[Russia|Russia]], manifested an aberration from classic Christology, similar to that of Valentinus, in that it taught that the flesh of Christ was created <em>de novo</em> in Mary's womb, and was not of Mary's flesh. Their concern was to secure in this way a sinless Christ, free from the taint of [[Original Sin|original sin]].

Although it is true that the Anabaptists held the basic Reformation emphases of the sole [[Authority|authority]] of the Bible in matters of faith and life, and justification by faith, the interpretation of Anabaptism by some modern Mennonite historians as basically only Reformation Protestantism with a few added points such as adult [[Baptism|baptism]], the free church, and ethical earnestness, is an inadequate view. Rather, as more intense research in the documentary sources has shown, Anabaptism is theologically a major type of Protestantism with a theological focus of its own alongside of Lutheranism and Calvinism. It is related to both the latter positions, but through its emphasis on the lordship of Christ, obedient discipleship, and the visible church, it is more closely related to Calvinism.

While most Anabaptists who expressed themselves on the subject of original sin, did not hold the typical Catholic and Reformation doctrine, they did teach the sinfulness of man, his dependence upon the grace of God and the sacrifice of Christ for forgiveness and redemption, and his need for justification by faith, regeneration by the Holy Spirit, and the continuing work of the Holy Spirit in sanctification, guidance, and strengthening. None of the above topics was the subject of conflict between the Anabaptists and the other Protestants.

In their conception of [[Communion|communion]] and baptism as symbols, the Anabaptists were Zwinglians, except for Hubmaier who was Lutheran. In their rejection of [[Infant Baptism|infant baptism]] they were not original (most Reformation thinkers at first questioned pedobaptism, often several years before 1525, often as a logical consequence of the emphasis upon justification by faith), but the Anabaptists alone in Reformation times, except for the anti-Trinitarians, adopted believers' baptism as the full consequence of the concept of responsible faith in and obedience to Christ. Baptism was for them rather the symbol of commitment to discipleship and sanctification than of cleansing from past sin.

It was in the doctrines of the church and discipleship that the Anabaptists diverged most emphatically from official Protestant theology, although their stands on certain other points, such as rejection of the oath, refusal to hold governmental office, complete rejection of participation in warfare, insistence upon separation of church and state, and advocacy of freedom of conscience, were also striking divergences which cost them heavily in opposition and persecution. They understood Christianity in terms of discipleship to Christ and acceptance of His full lordship with consequent absolute obedience, rather than chiefly enjoyment of forgiveness and peace with God through justification, although insisting on the latter. They understood salvation not primarily as the attainment of a right status but rather as the production of a right life. They did not teach sinless perfection, but did hold that the Christian can and must live a life of victory over sin, and that it is possible for the church to make measurable progress toward Christ's ideal for her as a body "without spot or wrinkle." The practice of real [[Discipline, Church|church discipline]] as universally demanded among them is evidence both of the absence of perfectionism and of the serious endeavor to attain the highest standards. That this very endeavor has led at times to harshness and schism, as well as tended toward legalism, cannot, on the other hand, be denied.

It was in the doctrine of the church that the divergence from the rest of Christendom, both Catholic and Protestant, was most complete. The Anabaptists broke completely with the medieval concept of the Christian social order ([[Church-State Relations|church-state relations]]) as expressed in the term "corpus christianum," substituting the "corpus Christianorum." They were the first to insist upon a free church, separate from the state, separated from the world, composed only of committed disciples, who had through personal [[Conversion|conversion]] and dedication accepted Christ as Savior and Lord. This believers' church they conceived of as a brotherhood, with leaders but without a hierarchy, with responsibility of all the members for the total life and ministry of the church, a disciplined body, a church of order. By their doctrine of the two kingdoms (not the two-kingdom doctrine of [[Luther, Martin (1483-1546)|Luther]]), the one the kingdom of Christ, the other the kingdom of this world ruled by Satan, they drew a clear line between the church and the general social order. Since the state was in this general social order "outside the perfection of Christ," although instituted by God and responsible to God, the church could have no part in it nor be subject to it in matters of faith, etc. Finally, the church was understood as a suffering church, bound to suffer in its conflict with the kingdom, of this world, as it sought to create the holy [[Community|community]] of love within its brotherhood circle, but through victorious steadfastness in suffering demonstrating that it was the body of Christ and would ultimately conquer.

In addition to its distinction from standard Protestantism the Anabaptist theological position must also be distinguished from Spiritualism. It was [[Hegler, Alfred (1863-1902)|Alfred Hegler]] of Tübingen who first (c1890) clearly distinguished Spiritualism as a distinct theological position in the Reformation period, and demarcated it from Anabaptism. The Spiritualists were individualists, sometimes bordering on mysticism, yet also rather rationalistic, who minimized external religious forms and ceremonies, in effect denied the necessity for church organization, emphasized the "[[Bible: Inner and Outer Word|inner word]]" of Scripture over against the "[[Bible: Inner and Outer Word|outer word]]," and professed to live from the special presence of the Spirit of God within. [[Franck, Sebastian (1499-1543)|Sebastian Franck]] was the outstanding radical Spiritualist of the Reformation period; [[Schwenckfeld, Caspar von (1489-1561)|Caspar Schwenckfeld]] was one of a somewhat different type. Among the early Anabaptists there were a number of spiritualistically inclined persons (all of whom soon left the movement), such as [[Bünderlin, Johannes (1499-1533)|Bünderlin]], Endtfelder, [[Kautz, Jakob (1500-1532?)|Jakob Kautz]] and [[Obbe Philips (ca. 1500-1568)|Obbe Philips]]. Obbe's individualistic spiritualism stood in contrast to the disciplined church concept of Menno and Dirk Philips, and was a major factor in his withdrawal in 1540. (See his <em>[[Bekentenisse Obbe Philipsz (ca. 1560)|Bekentenisse]]</em>.)

The struggle with the Spiritualists was the chief theological conflict in the history of early 16th-century Anabaptism, and resulted in the purging of this element. [[Klassen, Wilhelm "William" (1930-2019)|William Klassen]] has pointed out that this separation took place as early as 1531 in Strasbourg, as is shown by the two Marpeck booklets published there in that year, the [[Verantwurtung|<em>Clare Verantwurtung</em>]], and <em>Ain klarer vast nützlicher unterricht</em>, the former directed against Bünderlin, the latter against Schwenckfeld. The battle with Schwenckfeld continued for another twenty years and resulted in the outstanding theological writings of the South German Anabaptists, the <em>Vermanung</em> (1544), the <em>[[Testamenterleütterung|Testamenterleütterung]]</em> (1544), and the <em>Verantwortung</em> (1545-50), all by Marpeck and his associates, particularly [[Scharnschlager, Leupold (d. 1563)|Scharnschlager]].

A central idea in Marpeck's theology was that of the covenant; according to Klassen it was more significant than the idea of discipleship. The <em>Vermanung</em> was called the "testimony to the covenant," the <em>[[Testamenterleütterung|Testamenterleütterung]]</em> "the explanation of the covenant." As a regulative theological concept the covenant idea holds together the divine act and man's response, God's proffered grace and man's obedience. This blending of God's part and man's part in redemption and life is a major aspect of the Anabaptist genius, transcending as it does the limitations of the <em>sola fide</em> doctrine, and on the other hand avoiding a pure moralism. "Covenant" is basically an Hebraic idea, and as Jan Kiwiet has pointed out the Anabaptists were much nearer to the Hebraic world view than to that of the Greeks.

Anabaptist theology has been held by some scholars to be based largely on the Gospels, with special emphasis on the Sermon on the Mount. The evidence of the documents does not support this conclusion. Rather the Anabaptists drew their views from the entire New Testament, using the Pauline epistles and especially First Peter as well. This was particularly true of Marpeck and his associates, but also of Menno Simons. -- ''Harold S. Bender''

=== Netherlands ===

The early Dutch Anabaptists and Mennonites, lacking theological education, were not able to draw up an adequate scholarly theology. Neither Menno Simons, nor Dirk Philips, nor the other older leaders were real theologians; [[Adam Pastor (d. 1560/70)|Adam Pastor]] was an exception. Neither were most Mennonite doctrinal writers of the 17th and 18th centuries scholarly theologians, even when they produced "theological" books. Among Dutch Mennonite authors whose books are theologically important are [[Eeghem, Adriaan van (1631-1709)|A. van Eeghem]], [[Galenus Abrahamsz de Haan (1622-1706)|Galenus Abrahamsz]], [[Rijsdijk, Jacobus (ca. 1690-1744)|J. Rijsdijk]], G. deWind, [[Stinstra, Johannes (1708-1790)|J. Stinstra]], [[Ris, Cornelis (1717-1790)|Cornelis Ris]], [[Hulshoff, Allard (1734-1795)|Allard Hulshoff]], and [[Vos, Willem de (1737-1823)|W. de Vos]]. The Dutch Mennonite confessions of faith are not to be considered as theological writings in a strict sense. Until the 18th century Mennonites usually occupied themselves with only such theological problems as they felt necessary for combating the views of their Catholic and particularly their [[Calvinism and Mennonitism (Netherlands)|<em>Calvinist opponents</em>]]. In this way, for instance, [[Meulen, Jacob Pietersz van der (d. after 1631)|Jacob Pieters van der Meulen]] wrote about the [[Apostolic Succession|apostolic succession]], and many authors wrote on believers' baptism. Thus 17th-century Mennonite theology generally was apologetic in character, being mostly engaged in defending the creed. This changed little even after the founding of the [[Amsterdam Mennonite Theological Seminary (Kweekschool)|Amsterdam Mennonite Seminary]] in 1735, in which philosophy, science, and the New Testament (especially for the practice of the ministry) were taught rather than systematic theology. About 1700 a few Dutch Mennonite ministers like [[Feddriks, Douwe, van Molqueren (17th/18th century)|Douwe Feddriks]] and Jacobus Rijsdijk, who studied theology, not for the defense of Mennonite doctrines, but for its own sake, were largely influenced by Calvinism, so that their theological systems can hardly be considered Mennonite.

Eighteenth-century Mennonite theology, such as that of J. Stinstra, took its starting point from the conviction that the human mind as such, and human religious experience, can be the source of knowledge concerning God. These views were developed still more consistently in the modern liberal theology of the 19th century as in the system of [[Hoekstra, Bzn, Sytse (1822-1898)|S. Hoekstra Bzn]] and his disciples. For Hoekstra, for example, "the piety of the heart" was basic, rather than revelation in the Scriptures; the [[Bible |Bible]] had no foundational, only illustrative, value. The truth of the Bible is what the human mind (heart) has thought out (experienced) as truth. This liberal theology did not really expound in the strict sense a doctrine concerning God but rather a doctrine of the human understanding of God. It should therefore be called anthropology rather than theology. This type of theology tended strongly toward a psychological understanding of human religious experience and finally resulted in a philosophy of ethics, as is seen in the theological works of[[Bussy, Izaak Jan le Cosquino de (1846-1920)| I. J. le Cosquino de Bussy]].

Though liberal theology is still very common in Dutch Mennonitism, much has changed in recent decades. Recent theological studies such as those by [[Brakel, Johan Engelbert van (1882-1950)|J. E. van Brakel]], <em>Christelijk Geloof</em> (1934), [[Leendertz, Willem (1883-1970) |W. Leendertz]], <em>Dogma</em> (1917), <em>Dogma en Existentie </em>(1933), <em>Rangorde van Geestelijke Waarden</em> (1940), and <em>Gods woord in mensenhanden</em> (1953), and [[Kuiper, Frits (1898-1974)|F. Kuiper]], <em>Leven uit de Hoop</em> (1958) breathe a different spirit. Among the very few Dutch Mennonite theologians of the 19th century who did not follow [[Liberalism in the Dutch Mennonite Church|Liberalism]] was [[Muller, Samuel (1785-1875)|Samuel Muller]], who taught at the Amsterdam seminary (1827-56), but who had little influence; his pupils sided largely with Modernism. -- ''Nanne van der Zijpp''

=== Germany, France, and Switzerland ===

The chief and really only theological writers of the Mennonites of these countries were [[Hansen, Georg (d. 1703)|Georg Hansen]] of Danzig (d. 1703) and [[Roosen, Gerrit (1612-1711)|Gerrit Roosen]] of Hamburg (1612-1711), the former writing in the old Anabaptist spirit, the latter already tinged by Pietism. Pietism exerted a significant influence in the 18th century in Hamburg, Krefeld, and the [[p3594.html|Palatinate]] ([[Weber, Peter (1731-1781)|Peter Weber]]) and in the 19th and 20th centuries in Switzerland, France, South [[Germany|Germany]], and [[West Prussia|West Prussia]]. Modern religious liberalism made its inroads into Krefeld and Emden, parallel to that in the [[Netherlands|Netherlands]], and to a lesser extent in [[Elbing (Warmian-Masurian Voivodeship, Poland)|Elbing]] and Danzig.

=== Russia ===

The century and a half of Mennonite life in [[Russia|Russia]] produced no significant theological literature, and brought forth no great changes in Mennonite piety except through the entrance of Pietism through the Mennonite Brethren movement and the introduction of millenarian doctrine in the early 20th century, largely in the Mennonite Brethren group.

=== North America ===

Pietistic influence has been moderately strong in most North American Mennonite groups from the beginning in Colonial [[Pennsylvania (USA)|Pennsylvania]], and millenarian doctrine was imported in the first quarter of the 20th century into considerable sections of all Mennonite groups in both the [[United States of America|United States]] and [[Canada|Canada]]. The most conservative groups show neither influence. Only a slight touch of modern liberalistic influence was felt in the United States in one or two major groups, now largely overcome. A vigorous revival of interest in the Anabaptist theological heritage marked the 1950s, and there were signs of the emergence of a theology rooted in the distinctive Anabaptist-Mennonite heritage but thoroughly Biblical. A scrutiny of the theological literature produced by the 1950s by North American Mennonites of all branches reveals that apart from short pamphlets and a few brief specialized treatises, only two volumes of any significance have appeared, both by writers in the [[Mennonite Church (MC)|Mennonite Church (MC)]] -- <em>Bible doctrine</em> (1914) by Daniel Kauffman (1865-1944) and others, on a simple popular level, and <em>Introduction to theology</em> (1954) by J. C. Wenger (1910- ), on a more advanced level.

The latter volume is the only substantial offering of a comprehensive systematic theology by any Mennonite writer outside of Holland. -- ''Harold S. Bender''

== 1989 Update ==

In classical Greek theology meant the knowledge of God or teaching about God and divine matters (<em>theo</em>, God; <em>logos</em>, word or study). The New Testament does not use the concept "theology." But the Bible knows and teaches about the one God who has created the world, called Israel and the Church, and seeks to redeem humankind through Jesus Christ and the Holy Spirit. The Scriptures therefore contain theology understood as a distinctive knowledge and language about God, about God's speaking and acting in relation to humankind and the world, and about human responses to God's acting and speaking.

For definitional reasons, it is useful to distinguish theology from doctrine. Doctrines are teachings regarding Christian beliefs and practices, which are considered normative for the Christian church, such as the doctrine of salvation through Jesus Christ, the Son of God. Judgments on which teachings should be normative for the Christian church, however, frequently differ among various groups and communities. Mennonites, for example, consider believers [[Baptism|baptism]] and the rejection of violence as well as salvation through Jesus Christ normative doctrines. Such doctrines are normally correlated with theology, but are not identical with it. Theology usually seeks to interpret, justify, correct, and defend commonly held doctrines, their assumptions, and their potential implications. Theologies also frequently try to deal with everything which is desirable to teach as well as that which is essential. They may therefore range more widely and vary more greatly than would normally be the case for doctrines. For example, the doctrine of believers baptism may be interpreted and defended primarily in terms of the nature of the church or of the reality of faith or of following Jesus' example. And it may be related to and explained in terms of a general theory of [[Ordinances|ordinances]] or symbols or sacraments.

Both theology and doctrine may be explicitly stated and formulated in spoken or written forms. Or they may be implicit and operative in worship, church traditions and practices, patterns of personal and group piety, or standards of Christian conduct. Implicit and operative doctrines frequently, and perhaps even normally, become explicit and official through disagreements and disputes about what should be acknowledged as authoritative or normative. For example, controversy about the baptism of infants during the Protestant Reformation contributed to the development of explicit doctrines of believers baptism (by [[Anabaptism|Anabaptists]] and Mennonites) and of [[Infant Baptism|infant baptism]] (by Lutherans and the Reformed) and their accompanying theologies. Or, controversy about the Incarnation contributed to the "heavenly flesh" doctrine, which was in turn later disputed and modified among the Dutch Mennonites.

In its explicit forms, theology can be understood as disciplined, discriminating, and comprehensive reflection on and articulation of normative Christian teachings and practices in a particular time and place. Christian theology arises and is carried out primarily within the [[Community|community]] of faith in the attempt to articulate the presuppositions, content, and consequences of faith in Jesus Christ for the doctrine, practices, and spirituality of the Church and of individual believers.

In Western Christianity, theology as a discipline of study and teaching has frequently been further differentiated at least into systematic or dogmatic theology, apologetic or foundational theology, and practical theology. Systematic theology is primarily concerned with faithfulness to normative beliefs and practices. Apologetic theology seeks primarily to defend and explain Christian beliefs and practices in terms which can be intelligible to those who have not (yet) come to faith. Practical theology focuses on the application of normative beliefs and practices in the life of the Church and the believer.

In its concern for faithfulness, theology draws from specific sources and renders itself accountable to specific criteria. These usually include the [[Bible |Bible]], learnings from tradition, contemporary experiences and insights of the faith community, and disciplined thought. Theologies differ considerably, depending on the relative weight granted to these sources and criteria.

Theologies also differ significantly in the degree to which they seek to be comprehensive (summarizing normative beliefs and practices as a whole) or occasional (focusing on specific issues). With the exception of the Dutch Mennonites in the 19th century and some contemporary North American Mennonites, most theological reflection and articulation among Mennonites has been occasional rather than comprehensive and has claimed to be rigorously biblical rather than also drawing significantly upon the resources of tradition, experience, and logic as appropriate.

Mennonites have frequently viewed "theology" with suspicion and distrust. Their emphasis on the importance of [[Discipleship|discipleship]] and ethics most likely contributed significantly to Anabaptist and Mennonite suspicions of theology since the 16th century as they found it in the Roman Catholic tradition and the emerging Protestant groups. To some degree their distrust of theology was also conditioned by their experience of persecution and theological justification of persecution by both Protestants and Catholics. To a minor degree, their suspicions may have reflected an anti-intellectual stance. But in spite of these suspicions, one should not overlook the fact that early Anabaptist and Mennonite teachers were in conversation, through their writings and debate, with leading theological voices of their time.

The major reason for their suspicions of the dominant theologies was based on the ways they saw theological interpretation used to detract from the hard sayings of Scripture (for example, in relation to baptism or the rejection of violence), or to justify doctrines which appeared to make no demands (faith apart from discipleship), or to perpetuate a form of legalism by putting all doctrines on the same level. They also decried what seemed to be a lack of careful controls for interpreting the sense of Scriptures and the reservation of theology for the experts only. For them the true test of a theological statement was its compatibility with the life and doctrine of Jesus Christ and the apostles. The measure of true theological understanding depended not primarily upon the level of intellectual ability but upon the openness and abandonment to God's will as revealed in Jesus Christ and the teaching and example of the apostles. Throughout their subsequent history, Mennonites have frequently dogmatized this critique and expanded it into a general anti-theological stance rather than discriminating between good and bad theology.

Contemporary scholarship has characterized the theological orientation of 16th-century [[Anabaptism|Anabaptism]] in several ways. These models represent attempts to understand 16th-century Anabaptist theology better and to articulate a distinctively Mennonite theological perspective in theology in the 20th century.

According to one view, Anabaptism represents a radicalized version of the Protestant Reformation. The Anabaptists pushed biblical [[Authority|authority]] to more consistent conclusions than did the Protestant reformers on matters such as baptism, nonresistance, and the authority of the congregation (rather than the civil authorities or the church hierarchy) to decide normative doctrine. Harold S. Bender adopted a variation of this view and held that Anabaptist theology basically agrees with such major orthodox Christian doctrines as the Trinity, Christ, Scripture, justification by faith, and [[Original Sin|original sin]]. But it also constitutes a major theological type alongside Calvinist and Lutheran theologies with a distinctive focus in ecclesiology and discipleship.

Another variation of this view was proposed by [[Friedmann, Robert (1891-1970)|Robert Friedmann]]. Anabaptists adopted an implicit and "existential theology" with a focus on the two kingdoms. This focus had implications for many traditional doctrines. Thus, the Anabaptists remained orthodox in their understandings of the Trinity and [[Christology|Christology]], with the addition of seeing Christ not only as savior but also as the model for Christian life. But they differed radically from the Protestant orientation in their theological anthropology, soteriology, quiet eschatology, and ecclesiology.

A second view holds that the theological orientation of the earliest South German Anabaptism amounted to a radicalization of Catholic mysticism in a Reformation context. Werner Packull contends that the legacy of late medieval mysticism rather than the radicalization of the Reformation explains the early synergism and the later moralism of the Anabaptists, and their differences with [[Luther, Martin (1483-1546)|Luther]] on anthropology, christology, and the [[Bible: Inner and Outer Word|outer Word]]. This orientation was modified in the Hutterites and the groups around [[Marpeck, Pilgram (d. 1556)|Marpeck]]. According to Packull the Hutterites gave community priority over theology and remained theologically confused. Marpeck sought to clarify, purify, and systematize the theological convictions of the movement rather than choosing communitarian conformity or Swiss parochialism. He was thereby driven to accept a more or less Protestantized position on many theological issues, including the doctrines of justification and the Word of God. Blough has challenged this interpretation of Marpeck and argues that Marpeck was influenced by Luther in his anti-spiritualist emphasis on the humanity of Christ, but not in his understanding of justification.

A third interpretation of the Anabaptist theological orientation holds that it represents a position in its own right which is neither Catholic nor Protestant, but combines some of the strengths of both. Walter Klaassen notes that the Anabaptists brought faith and works together. They incorporated the concerns of Catholic monastic movement while leaving aside its emphases on celibacy and restricted Christian vocation. They emphasized with the Protestants that the church rather than the hierarchy or the scholars alone interprets Scripture.

A fourth view has been proposed by Hans-Jürgen Goertz. He rejects the attempt to characterize the essence of Anabaptist theology in normative confessional terms and describes the various Anabaptists as "in, with, and under" the Reformation context. They represented a diversity of positions because they took up varying impulses in the context of the Reformation. The Anabaptist theological positions arose out of quite different attempts to implement the vision of an alternative Christianity. The concrete shape of this vision frequently was first developed in practice. Goertz further characterizes the life context of these Anabaptist movements as the milieu of anticlericalism in the Radical Reformation.

A variation on this view may be Durnbaugh's "believers church" thesis. Believers churches understand the Christian church to be a covenanted and disciplined community of those walking in the way of Jesus. Such groups, including Anabaptists and Mennonites, have articulated a variable set of common convictions on ecclesiology, eschatology, and following Jesus (discipleship) in somewhat diverse theological ways which are dependent to a significant degree on the particular context and the nature of the renewal they project.

Less scholarly attention has been devoted to theological developments among Mennonites since the 16th century. In contrast to the explicit elaboration of Protestant theology into comprehensive summaries of Orthodox beliefs, Mennonite theologies have traditionally been more implicit, operational, and occasional than explicit, formal, and systematic. With the exception of the Dutch Mennonites since the 18th century and North American Mennonites in the 20th century, theological statements have frequently taken the form of confessional summaries, inspirational tracts, narrative accounts of history for internal use, or occasional essays rather than either extensive or comprehensive accounts of normative teaching.

The implicit theology of many North American Mennonites includes elements of traditional orthodoxy, pieces of Fundamentalist and Evangelical tenets, and selected practices of their 16th-century forebears. According to Kauffman's and Harder's survey (<em>Anabaptists Four Centuries Later</em> [1975]), American Mennonites scored higher in general orthodoxy (beliefs in the personal existence of God, the Incarnation, the divinity and humanity of Jesus Christ, two kingdoms, the return of Christ, life after [[Death and Dying|death]], heaven and [[Hell|hell]]) than the national average for Protestants and Roman Catholics. Mennonites have also frequently affirmed key Fundamentalist and Evangelical doctrines (biblical inerrancy, the Virgin Birth, a six-day [[Creation, Theology of|creation]], etc.). They also support their forebears' teachings on discipleship, suffering for the Gospel, baptism of believers, congregational discipline, rejection of the oath, practicing nonresistance, and separation from the world (nonconformity) to varying degrees.

The search for a theological perspective rooted in the renewal of the Anabaptist-Mennonite heritage among North American Mennonites in the 20th century has thus been conditioned by a varied mix of doctrinal and ethical currents and undercurrents. The general lack of adherence to a specific doctrinal structure and the fragmentation of what seemed to be an implicit theological consensus has produced increasing theological diversity among Mennonites all well as proposals for Mennonites to formulate an explicit theology or at least a distinctive theological perspective.

One such proposal finds a common theological core in the Mennonite confessional tradition (Loewen). This proposal is based on the assumption that Mennonite confessional statements revolve around the three-fold axis of christology, the doctrine of the church (ecclesiology), and the doctrine of "last things" (eschatology), with Christ as the foundation for each. Accordingly, christology and soteriology focus on redemption and regeneration; ecclesiology and mission emphasize the life of the church, its mission, and the life of discipleship; and eschatology centers on judgment and resurrection hope.

Other proposals emphasize distinctive perspectives in christology, ecclesiology, eschatology, and ethics. These perspectives would be informed by an understanding of Christian faith which includes following Christ in life, a concept of the church as a disciplined and missionary community of believers, the belief that the rule of God has already begun but is yet to he consummated, and the concern to incorporate normative Christian practices as well as beliefs into theological reflection and formulation. In spite of these proposals and the current discussions they represent, most contemporary Mennonite theological literature has remained occasional and thematic rather than systematic and comprehensive.

Nevertheless, at least three efforts to elaborate more comprehensive and systematic accounts of theology which are fundamentally informed by an Anabaptist perspective or take it into account were underway in the 1980s. C. Norman Kraus' <em>Jesus Christ our Lord</em> is meant to be the introductory volume of a full systematic theology. Thomas N. Finger's <em>Christian theology</em> draws on Anabaptist-Mennonite perspectives. The Baptist theologian James Wm. McClendon, Jr.'s volume on <em>Systematic theology: ethics</em> was to he followed by a volume on doctrine and one on apologetics. -- ''Marlin E. Miller''

= Bibliography =
Bender, H. S. <em>Conrad Grebel.</em> Goshen, IN: Mennonite Historical Society, 1950.

Blough, Neal. <em>Christologie Anabaptiste: Pilgram Marpeck et l'humanité du Christ.</em> Geneva: Labor et Fides, 1984.

Durnbaugh, Donald F. <em>The Believers Church: the History and Character of Radical Protestantism.</em> New York: Macmillan, 1969; Scottdale, 1985.

Dyck, C. J. "The Christology of Dirk Philips." ''Mennonite Quarterly Review'' 31 (1957): 147-155.

Fast, Heinold. "The Dependence of the First Anabaptists on Luther, Erasmus, and Zwingli." ''Mennonite Quarterly Review'' 30 (1956): 104-19.

Finger, Thomas N. <em>Christian Theology, an Eschatological Approach.</em> Nashville: Thomas Nelson, 1985; Scottdale, 1985ff.

Friedmann, Robert. <em>The Theology of Anabaptism.</em> Scottdale, PA: Herald Press, 1973.

Goertz, Hans-Jürgen. <em>Die Täufer: Geschichte und Deutung.</em> Munich: C. H. Beck, 1980: 161ff.

Handiges, E. <em>Die Lehre der Mennoniten in Geschichte und Gegenwart, nach den Quellen dargestellt.</em> Kaiserslautern, 1921.

Heyer, Fritz. <em>Der Kirchenbegriff der Schwärmer.</em> Leipzig, 1939.

Hoekstra Bzn, S. <em>Beginselen en leer der code Doopsgezinden, vergeleken met die van de overige Protestanten.</em> Amsterdam, 1863.

Kauffman, J. Howard and Leland Harder, eds. <em>Anabaptists Four Centuries Later: a Profile of Five Mennonite and Brethren in Christ Denominations.</em> Scottdale, PA: Herald Press, 1975: 101-17.

Kaufman, Gordon D. "Some Theological Emphases of the Early Swiss Anabaptists." ''Mennonite Quarterly Review'' 25, no. 2 (Apr 1951): 75-99.

Kiwiet, J. J. <em>Pilgram Marbeck.</em> Kassel, 1957.

Krahn, Cornelius. <em>Menno Simons (1496-1561).</em> Karlsruhe, 1936.

Kühn, J. <em>Toleranz und Offenbarung.</em> Leipzig, 1923.

Klaassen, Walter. <em>Anabaptism: Neither Catholic Nor Protestant.</em> Waterloo, ON: Conrad Press, 1973.

Kraus, C. Norman. <em>Jesus Christ our Lord: Christology From a Disciple's Perspective.</em> Scottdale, PA: Herald Press, 1987.

Littell, F. H. <em>The Anabaptist View of the Church.</em> N.p., 1952.

Loewen, Howard John, ed. <em>One Lord, One Church, One Hope, One God: Mennonite Confessions of Faith</em>, Text-Reader series. Elkhart, IN: Institute of Mennonite Studies, 1985.

McClendon, James Wm. <em>Systematic Theology: Ethics.</em> Nashville: Abingdon, 1986: 17-46.

Meihuizen, H. W. "Spiritualistic Tendencies Among the Dutch Mennonites of the 16th and 17th Centuries." ''Mennonite Quarterly Review'' 27 (1953): 259-304.

''Mennonite Quarterly Review'' 24 (January 1950) contains a series of articles on Anabaptist theology reporting the papers of the Anabaptist Theological Seminar held at Goshen College in 1949, including Robert Friedmann's "Anabaptism and Protestantism" and H. S. Bender's "Anabaptist Theology of Discipleship."

''Mennonitisches Lexikon'' IV: 305-311.

Muralt, L. von. <em>Glaube und Lehre der schweizerischen Wiedertäufer in der Reformationszeit.</em> Zurich, 1938.

Packull, Werner O. <em>Mysticism and the Early South German-Austrian Anabaptist Movement, 1525-1531.</em> Scottdale, PA: Herald Press, 1977.

<em>The Recovery of the Anabaptist Vision.</em> Scottdale, PA: Herald Press, 1957 contains several essays bearing on Anabaptist theology: H. S. Bender, "The Anabaptist Vision" (first published in 1944); Fritz Blanke, "Anabaptism and the Reformation"; J. H. Yoder, "The Prophetic Dissent of the Anabaptists"; Robert Friedmann, "The Doctrine of the Two Worlds"; F. H. Littell, "The Anabaptist Concept of the Church"; J. L. Burkholder, "The Anabaptist Vision of Discipleship"; Robert Kreider, "The Anabaptists and the State"; and John Oyer "The Reformers Oppose the Anabaptist Theology,"

Reimer, James. "The Nature and Possibility of a Mennonite Theology." <em>Conrad Grebel Review</em> 1, no. 1 (Winter 1983): 33-55.

Smucker, D. E. "Theological Triumph of the Early Anabaptists." ''Mennonite Quarterly Review'' 19 (1945): 5-26.

Swartley, Willard M. <em>Explorations of Systematic Theology from Mennonite Perspectives</em>, Occasional Papers No. 7. Elkhart, IN: Institute of Mennonite Studies, 1984.

Toews, John E., Abram B. Konrad, Alvin Dueck. <em>Mennonite Brethren Membership Profile, 1972-1982</em> in <em>Direction</em> 14, no. 2 (1985).

Wenger, J. C. <em>The Doctrine of the Mennonites.</em> Scottdale, PA, 1950.
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[[Category:Theology]]