William Neufeld F rom F aith lb Faith The Histoiy of the Manitoba Mennonite Brethren Church From Faith lb Faith William Neufeld From Faith Tb Faith The History of the Manitoba Mennonite Brethren Church Kindred Press Winnipeg, MB Canada Hillsboro, KS USA Canadian Cataloguing in Publication Data Neufeld, William, 1908- From faith to faith: the history of the Manitoba Mennonite Brethren Church Includes bibliographical references. ISBN: 0-919797-92-X 1 . Mennonite Brethren Church - Manitoba - History I. Title BX81 18.6.M3N484 1989 289.7’ 7 127 C89-098 101-9 FROM FAITH TO FAITH Copyright © 1989 by Center for Mennonite Brethren Studies, Win- nipeg, MB, Canada Publication for From Faith to Faith made possible by funding from Center of Mennonite Brethren Studies, Winnipeg, Manitoba. Published simultaneously by Kindred Press, Winnipeg, Manitoba R2L 2E5 and Kindred Press, Hillsboro, KS 67063 All rights reserved. With the the exception of brief excerpts for reviews, no part of this book may be reproduced without the written permission of the publisher. Cover design by Fred Koop, Winnipeg Printed in Canada by The Christian Press, Winnipeg, Manitoba International Standard Book Number: 0-919797-92-X PREFACE The publication of this history in the centennial year of the Mennonite Brethren Church of Manitoba and of Canada is most appropriate. Already several years ago, when only the first draft of the history was completed, various centennial committees, in preparation for this year of celebration, consulted the manuscript to answer questions of who, when, where and why. Already at that point in time it served as a welcome resource on the early developments of the first Mennonite Brethren Church in Canada. As with most manuscripts of such broad scope, this one had a long period during which the research, writing and editing was completed. The idea for the history actually began with the suggestion, by the Historical Committee of the Canadian Confemece of Mennonite Brethren Churches, that every provincial conference in Canada take steps to write its own history. The first province to take up the challenge was Manitoba. In 1980 Rev. William Neufeld, a long-time teacher and minister both in Manitoba and British Columbia was selected to research and write the manuscript. It soon became apparent that the research and writing would take con- siderably longer than originally anticipated, as is usually the case with such projects. But over the years the manuscript came into being and Brother Neufeld’s many, many hours of research and writing have resulted in the his- tory being available this centennial year of the Mennontie Brethren Church of Canada. Mention must be made of some of the people who had a large part in the production of this volume. First were the numerous pastors, teachers, con- ference leaders and church workers who were interviewed and provided docu- ments relevant to the manuscript An editorial committee consisting of William Schroeder of Winkler and Herb Giesbrecht and Ken Reddig of Win- nipeg spent hours reviewing the manusesript in its various stages. Final editorial work was completed by Dora Ducck, also of Winnipeg. A final word must be said about the writer of this history. Brother Neufeld was bom in Russia and came to Canada as a youth, settling in Manitoba. For 26 years he served as a teacher both in Manitoba secondary schools and later at the Mennonite Educational Institute in British Columbia. During these years of teaching he was very active in various church activtitics. For over a decade he served as pastor of the North Kildonan Mennonite Brethren Church. As such he approaches the story of the Mennonite Brethren Church not in a critical historical sense, but with a sense of love and appreciation. He himself has lived through a large part of this history and learned to know some of the influential leaders, particularly of this century. To him belongs v the credit for completing this labour of love and dedication of a church which has a been a major part of his life. A retired minister yes, but he also is an un- tiring servant who has served the entire Canadian Mennonite Brethren Con- ference well, by having given to us a portrait of the birth and development of the Manitoba Mennonite Brethren Church throughout its first 100 years. Ken Reddig, Conference Archivist Table of Contents PARTI WHO AM I, O SOVEREIGN LORD, AND WHAT IS MY FAMILY, THAT YOU HAVE BROUGHT ME THIS FAR (2 Sam. 7:18) Chapter L Our Anabaptist Heritage . , , . 3 A* Europe in the time of Reformation The Swiss Brethren - The Dutch Brethren B. Principles of Anabaptism The Word of God - Conversion - Baptism and the Lord’s Supper - Dis- cipleship - Sharing the Faith - Nonresistance - The Church C. The Mennonites Mennonites in Prussia - Mennonites in Russia - The Founding of the Mcnnonite Brethren Church * Emigration from Russia Chapter 2. Manitoba Mennonites of 1S74-19Q0 . . . . 13 Chapter 3. The Early Years of the Mennonite Brethren Church in the United States . 17 Part II ENLARGE THE PLACE OF YOUR TENT (Is. 54:2) Chapter 4. The First Missionary Venture . .23 A. The American Mennonite Brethren Concern R. Heinrich Voth The missionary efforts of Heinrich Voth - Opposition Chapter 5. The First Mennonite Brethren Churches in Manitoba . 29 A. Establishment of the First MB Church, 1888, at Burwalde B. Expansion of the Mennonite Brethren Church in Manitoba, 1888-1922 Witnessing and Evangelism - David Dyck * Church Life * The Church Matures - Johann Warkentin - Sunday School - Choirs - Mission Ef- forts - Youth Work - Winkler - Grossweide - Kronsgart - Winnipeg Chapter 6. Growth by Immigration . * , * 39 A. Immigration in the 1920s Settlements B. Churches Begun by Immigrants Worship and Church Activities - Common Problems within the Church - Churches Organized by Immigrants C. The 1930 Mennonite Immigration D. Immigration after World War II Late Arrivals from Russia Chapter 7. Membership Migration 55 A. Depression and Its Influence B. Shifting Membership through Urbanization C. Migration of Members by Division of Churches River East MB Church - Me Ivor Avenue MB Church - Portage Avenue MB Church - Fort Garry MB Church - Westwood Community Church PART HI WE, WHO ARE MANY, FORM ONE BODY (1 Cor. 10:17) Chapter 8, Uniting the Scattered Churches . , . . 65 A* Spiritual Concerns B. Incorporation Constitution viii C. The Northern District of the Manitoba MB Conference D. Women’s Conference of Manitoba MB Churches PART IV DO NOT SPARE; LENGTHEN YOUR CORDS (Is. 54 : 2 ) Chapter 9. Outreach Efforts of the Manitoba MB Conference ... 83 A. Winnipeg City Mission B. Gospel Light Mission of Brandon Chapter 10. Randmission and Home Missions 95 A. First Timid Efforts in Evangelism B. The Period of 1943-1969 Randmission - West Reserve - East Reserve - Lindal - Ashcm - Win- nipcgosis - Tent Mission - The Search for a Workable Mission Policy - Colportage - DVBS - Field man - Ashem, the First Mission Casual- ty - A Period of Transition - Lindal, a Happy Termination - Win- nipegosis, a Pragmatic Conclusion - Tent Mission Delights - Homdean - Carman - Brooklands Community Church - Wcstview MB Church, Portage la Prairie - Executive Secretary Chapter 11. Mission and Church Extension - Part I 117 A. 1969 To the Present Determining Mission’s Direction - Chaplaincy and Hospital Work B. New Horizons - The North The Pas - Leaf Rapids - Snow Lake - Grace Church of Cranberry Portage - Thompson Christian Centre Fellowship, Mennonite - Uni- que Problems of the North - Ben Falk - Simonhouse Lake Camp - The Northern District of the Manitoba MB Conference Chapter 12. Missions and Church Extension • Part n 131 A. Suburban Activities Westwood - APhilosophy of Church Planting was Developed - Maples - L’Eglise Chretienne Evangelique de St, Boniface - Transcona - Selkirk - Valley Gardens B. Inner City Attempts Living Bible Explorers - Portuguese Mission - Christian Resource ix Centre * Cornerstone Christian Fellowship of the MB Church - Viet- namese/Chinese Church (Mennonite Affiliated) C. Cooperative Mission Ventures Hospital Chaplaincy - Resort Ministry - Gillam Inter-Faith Ministry - Book Rack Evangelism Chapter 13. Radio and Mennonite Brethren Communications • . 143 A. Beginnings The English Program B, Program Expansion The German Program - Children’s Gospel Light Hour - The Russian Program - Low German Program - Teen Program - Television Produc- tions - Cassettes C Goals PART V STRENGTHEN YOUR STAKES (Is. 54:2) Chapter 14. Strengthening Church Activities 157 A. Sunday School Sunday School Lessons - Sunday School Leadership Training - Mis- sion Sunday School and DVBS B. Music and Choirs C. Youth Work D. University Student Services Chapter 15. Educational Efforts 171 A. Bible Schools Peniel, Winkler Bible School - Building Program - Philosophy of Winkler Bible School - Influence of the School - Steinbach Bible School - Winnipeg Bible School B. Mennonite Brethren Collegiate Institute Rationale and Beginnings - Buildings - Curriculum - Spiritual Em- phasis - MB Cl Philosophy of Christian Education - Unterstuet- zungsverein (Support Society) of the MBCI PART VI WORKERS TOGETHER WITH HIM (2 Cor. 6:1) Chapter 16. Cooperative Activities with Other Churches and Organizations 193 A. Inter-Mennonite Relations Bible Conferences - Evangelism - Educational Efforts B. Cooperation in Relief Efforts Alternative Service Cooperation - Homes for the Elderly - Hospitals - Eden Mental Health Center, Winkler PART vn FOR OTHER FOUNDATION CAN NO MAN LAY THAN THAT IS LAID WHICH IS JESUS CHRIST (1 Cor. 3:11) Chapter 17. Influences 205 A. Influence upon M.B. Theology and Practice Acculturation B. Acculturation Effects upon Church and Christian Life C. Conclusion Appendix 217 xi The Beginning . . . It was a warm afternoon, May 30, 1886, at a shady turn of the tortuous Dead Horse Creek in southern Manitoba, that two Mennonite couples, Mr. and Mrs. Jacob Banman and Mr. and Mrs. John Nickel, publicly testified to a new life in Jesus Christ by immersion baptism, A number of believers, a few sympathizers, and curious onlookers had gathered to witness this act of faith. This was the very first baptism in Canada by a Mennonite Brethren minister, Heinrich Voth of Mountain Lake, Minnesota, On June 13, 1886, at the same place two more were baptized: Mrs, Heinrich Hoeppner and Peter Hoeppner. In 1887 several more confessed their faith in Jesus Christ and were baptized It was not until 1888, after a few Mennonite Brethren families had im- migrated to the Winkler area from Russia (among them a minister, Gerhard Wiebe), that the first Mennonite Brethren Church was organized with 16 members at Burwalde, Manitoba - the first M.B. Church in Canada. . rt ' y t- ' I k r i ' cb%^3 ,r- 4Wj& £&■ /ft;,. Present villoge Former village site Rqo Elizabeth ♦Newton Beresford La Riviere ♦Sie. Rose du Siding ♦Boisscvain *La Salle Lae ♦Nivervjile Brock field ♦Lena Swan River ♦North Kil- ♦Brookdale ♦Manitou Dunrea donan Crystal City ♦Margaret ♦Elm Creek Terrence Croll ♦Marquette Elie Waskada Culross McAuley Elva ♦Whitewater Deloraine Oak Bluff Fannystellc Wiimouth Desford Oak Lake ♦Fork River ♦Winnipeg * Domain Oakville Forrest Dominion City ♦Osborne Fortier Douglas Peters field Foxwarren Glenlea Pigeon Lake McCreary Graysviile Poplar Point ♦Melita ♦Griswold Rosser ♦Moore Park ♦Holmfield Sanford ♦Mordcn * Justice ♦Sperling Morris As soon as the immigrants were settled, they would find others who wanted to worship God on Sundays, and thank Him for the new oppor- tunities. They gathered in homes; their praise of God was heartfelt. If the group was fortunate to include a minister or a former teacher, he would lead the service, otherwise they elected someone to do it. Where there was no min- ister, sermons were read from a book of sermons, or the group simply had a Bible study and prayer. Invariably there would be much singing from the Dreiband (G laubensstimme, Heimatkldnge, Frohe Botschaft }, a hymnal without notes, which a few of them had brought along from Russia Since not nearly all participants in the congregation had these hymnals, the minister, or whoever was leading the singing, would read a line aloud, and the congrega- tion would sing it; he then would read the next line and the congregation con- tinued to sing that. This was repeated until the end of the hymn. Anyone 43 could suggest another song. Because of this method, many, especially the women, came to know these hymns by heart. Many of the hymns revealed their faith and inner struggles through the early years of adjustment to a new country and way of life. The singing would be followed by a prayer session, led, in turn, by all male members. Many feared this obligation, but few dared to refuse their turn, because the genuineness of their spiritual life might be questioned. The leader of the prayer session read a passage from the Bible, often a psalm, that had been particularly helpful in his spiritual life, added a few explanatory words, and then urged the congregation to pray. Men and women par- ticipated; hearing them pray one could sense the struggles they had ex- perienced through the week. If the members had to drive many miles to reach the home of worship, they brought food and would stay together for lunch. In the afternoon there would be Sunday school for the children and Bible study for the adults. In the summer they travelled on grain wagons, not the most comfortable ride, but one that got them to their destination, though hot and wind-swept In the winter, it was quite a different story. The ride in open sleighs was bitterly cold, though some sleighs had a covering to protect the travelers from the biting wind. Inside blankets were further protection and hot bricks warmed the feet. A few enterprising men put small oil stoves into the covered sleighs. The people adjusted remarkably well to all new circumstances; they sur- mounted obstacles with inimitable courage and humour In the beginning of the new Mennonite settlements, the Mennonite Brethren and the General Conference Mennonites worshipped amicably together, often renting a school for their Sunday services. It was only when the question of church organization arose that they separated. If membership of one or the other denomination was too small for organization, the small group continued to worship with the organized church, participating in all ac- tivities and also in communion after a public testimony of their faith in Jesus Christ Even when the organized group contemplated building a church, the smaller group often willingly helped. The building project, however, usually caused each denomination to go its own way. In most cases the separation oc- curred in peace and mutual friendship. Usually the ministers were former teachers, completely self-taught in the matter of theology, without training in hermeneutics or any instruction in homiletics. But they had experienced the new birth in Jesus Christ, had gone through trying circumstances, and had learned to trust the Lord; they had be- come spiritually strong and were able, in a simple way, to transmit to others what the Lord had given them. They had little time for sermon preparation, study, or meditation, because they worked hard to earn a living for their families. They might think through their next sermon while plowing the fields, travelling slowly to town on horse-drawn wagons, or waiting their turn to unload the sheaves at the threshing machine. Through their words, people were encouraged, uplifted and strengthened to continue the struggle. In spite of being busy, as any other farmer, the minister took time to visit people in need, to comfort, to counsel. Many of the ministers were towers of spiritual strength. To some God gave the gift of evangelism, to others the gift of coun- selling and encouragement, and a few had the gift of exposition of Scriptures. Wherever possible, the immigrant congregations held mid-week Bible studies, conducted in small groups of people who lived not too far apart. Families who lived far away seldom attended, but they tried hard to par- ticipate in Sunday services. In some places, where people lived close enough, they met for a Saturday evening prayer meeting, as they had been accus- tomed to doing in Russia. Special days were opportunities to fellowship and worship God: the har- vest Thanksgiving, Christmas, Good Friday, Easter, Ascension Day, and Pen- tecost. At such times everybody attended the services. In the beginning of their stay in Canada the immigrants celebrated most of these festivals for three days of worship services and visiting with friends. Only with the aware- ness that this was not done in Canada, and that people working out had to be at their jobs, the celebrations were decreased first to two days and then to one. Having lived in farming villages in Russia the newcomers found it strange and lonely to live on a farm a mile or two away from the next neighbour. Many of them repeatedly expressed their conviction that it was the Christian fellowship on Sundays that sustained them through the time of adjustment in those bleak, early years. They overcame great obstacles just to be together. Their recurring appeal to the larger churches was not to forget the isolated and spiritually hungry believers. Important community news such as special meetings called on the spur of the moment or funeral services during the week, were "relayed" from farm to farm. There were no telephones or radios. One farm family would carry the news to the next, and that one was responsible to take the announcement to the next neighbour. It was similar to their custom of carrying notices from household to household with the injunction "En wieder aunsaji" {and pass on the information) in their Russian villages. In keeping with the Mennonite Brethren tradition a visitation program was begun in every church. These visits (Hausbesoche) were usually made during the winter. Often a deacon or a minister from a neighbouring church was in- vited to help the deacon or minister in the home church. The aim of such visits was to encourage members in their spiritual life, and sometimes to counsel or admonish. The visitors would be very frank and to the point, and did not gloss over things. Every person in the family would be gently asked about his relationship to Christ. It often happened that members of the family who had not as yet made a commitment to Christ, would do so during the visit Most of the time such visits were welcomed and considered essential. There were also those who resented questions about their spiritual life. The general attitude of the church toward such objectors was suspicion that some- thing was not right in their relationship to God. Most Mennonite Brethren churches affiliated with the well-established Winkler Church, the largest in Manitoba at that time, because there was no provincial conference of churches until 1929, These fellowships looked to Winkler for spiritual advice, Winkler’s leader, Johann Warkentin, was often called to help, sometimes to help a group organize into an affiliated church, sometimes to preach and to baptize, sometimes to conduct the Lord’s supper, sometimes to advise on church polity. Following the Winkler tradition of meeting together four times a year, many Mennonite Brethren within driving distance attended the Viertetjahres- fesL It became evident that some of the small "stations, 11 as they were called, which could not attend these quarterly meetings, needed spiritual encourage- ment, In 1925 a plan was devised to assign to each minister a "field" or work; that is, he would be given several places to visit. The first list of such ministers included: Johann Warkentin, David J, Dick, Henry S, Rempel, Isaak L Dyck, Henry $. Voth, Jacob B. Penner, Jacob Hcide, Johann Retzlaff, Gerhard Klassen, Peter H, Neufeld, Wilhelm Dyck, Herman A, Neufeld, Jacob Buller, Abram Unruh,* 6 Later that same year, 1925, J, Warkentin and Wilhelm Dyck (Gnadenihal) were to visit the stations and advise them concerning church organization. The leaders of every station were also advised to list any scattered groups or individual families within twenty miles of their church who seldom or never received a visit from a minister. The visit of a minister to a com- munity was always a highlight in the lonely and arduous life of the new- comers, and all efforts were made to at- tend every service for the few days or the week of the visit. The minister was offered the best house and the best room in that house. Still, accommoda- tion was, although gladly given, quite primitive. The farm houses at that time were cheaply built and not insulated, often heated only by a wood kitchen stove and perhaps an extra wood burn- ing heater, which sometimes was simp- ly a discarded gasoline drum, H.S, Rempel recounted facetiously that he would often have to cover himself for the night with his winter coat, and that his dentures in a cup of water would have to be thawed out in the morning. The bigger centers frequently arranged for Bibelbespreehungen {Bible ex- position and discussion). Usually two invited ministers discussed and inter- preted the same Bible passage and the audience asked questions or made comments relative to the topic. Men like Abram H. Unruh, Johann G, Wiens of the Winkler Bible School, David D. Derksen (Whitewater), Jacob W. Mr. and Mrs. H,£L Rempel Reimer (Steinbaeh), Henry R Toews and Abram Nachtigal {both of Amaud), Johann R Braun (Morden), and Henry S. Voth (Winkler) were popular speakers. H,S. Voth was also often eiled upon for evangelistic meetings and JW. Reimer for the exposition of the Book of Revelation, The "end times" H.S*Yoth |r* p Wilhelm Dyck Heinrich Toews topics were always very much in demand. Perhaps because of Reimer, who espoused the premillennial position and the establishment of a Jewish state according to prophecy, this particular view of the end times became firmly ac- cepted in the Mennonite Brethren brotherhood. It is not until recent times that this position has been sharply questioned. Most groups and organized churches, no matter how small, began im- mediately with Sunday school. Usually, a young woman, or several, would gather the children in a separate room, often the bedroom, and teach the Biblische Geschichten (Bible stories), memorize appropriate verses, and sing songs they had learned in Russia. Often children of all ages were in one class; only where there were enough children and willing teachers, were several classes organized. When young people began to attend the Winkler Bible School, where they were required to take Christian Education courses, Sunday School lessons be- came more systematized. With the introduction of Scripture Press materials the immigrant churches, for the first time, came in contact with American in- fluences, The gospel song book, Evangeliumslieder, which was used in the Winkler Mennonite Brethren Church and the Winnipeg City mission, was also introduced about that time. Soon after their organization churches also started a Jugendverein (Youth Endeavour) like the one carried on in Winkler. In some churches the Jugendverein was loosely structured, others again created a "society 11 by registering the young people as members, who were then asked in turn to par- ticipate in the program. The Jugendverein had the purpose of involving young people in church -related activity, making them feel that they were a very necessary part of the church. A youth leader and a youth committee were elected by the church. The committee's work was to plan the monthly program and make the assignments to young people. At the end of each program the next month's program with the names of all participants was 47 read publicly. The program invariably consisted of singing (solos, duets, quar- tets, or a youth choir), recitation of poems, devotional readings, a story for the children, and a short devotional by a minister or a young man. Such an op- portunity often motivated a young person to attend Bible School, and in some cases resulted in the choice of the ministry as his life's work. The programs also helped young people gain confidence and self-reliance in performing before an audience* These monthly programs, aside from being devotional, inspirational, and highly beneficial for participants and the public, provided religious entertain- ment for hardworking people with no other diversion which they as Chris- tians could attend without conscience scruples. For many years every Jugendverein was crowded with an expectant audience — parents of every age, young people, and children, were there to listen with pride and perhaps sometimes with a little envy* Friendly and constructive criticism would spur young people on to do their best* Radio, cars, and the growing trend toward better education brought about the demise of a worthy institution* Common Problems within the Church The immigrants came from vastly different areas of Russia: Old Colony, Molotschna, Crimea, Kuban, Siberia, Samara, Orenburg, Zagradovka, and so on* All had developed their own ways of church polity and lifestyle* To merge into a homogeneous group on the Manitoba plains was, in the begin- ning, a difficult task* Tensions often arose over the insistence of some that the same methods they used in the "old country " be used in Canada* A mutual love of God, the need for real fellowship, and the necessity of interdepen- dence eventually molded diverse elements into a congenial group* The various churches in Manitoba also developed divergent methods of church polity. For example, at its organization Steinbach gave all women the right to vote, whereas others would have only men vote, with women al- lowed to attend business meetings but not to voice their opinion* Again, some churches did not allow baptized members under Fifteen years of age to vote, in other churches franchise was given to members over twenty only, and still others allowed every member to vote * 17 In most churches only members baptized by immersion attended com- munion services; in others, people baptized by other modes were permitted to participate after a testimony of their conversion. There was a general objec- tion to taking communion with unconverted people, A few churches practiced footwashing. Membership was given only to those baptized by immersion, though a few churches were not quite so insistent on this* The influence of Allianz mem- bers was felt in such cases* In Russia, the Allianz-Gemeinde accepted all con- verted people regardless of their mode of baptism. In Canada Allianz members were able to create churches and a conference only in Ontario* In Manitoba they were scattered among the churches, and usually joined an MB church. The Amaud church was an exception* This church began as an Al- lianz church, but soon thereafter decided to join the Canadian Mennonite 48 i r Brethren Conference* The matter of leadership also caused tensions and sometimes division in the congregation. Wherever there was a minister who had been in a leader- ship position in Russia, there was usually little objection to his election as leader* But in the many congregations which had no minister or teacher from Russia, the leadership often became a matter of contestation* Rivalry developed, alleviated only through prayer and compromise, and sometimes by one or more moving away. Such a situation often left a divided member- ship, and discord took years to mend. Looking back upon the conflicts of former years someone commented apologetically, "Our church canoe was bat- tered and beaten,' 1 adding, "but it did not sink*" Another difficulty in some congregations was the matter of an "inner group," a sort of clique, making all the decisions for the membership* Often this group was the council. Almost invariably the council consisted of mini- sters and deacons only, and since they were all ordained for life, they formed a permanent council. Complaints that members had no part in the decisions alxHit concerns affecting them all, were often heard. The council, they ac- cused, was legislating rather than advising. In most cases the council realized quickly that their assumption of power created dissension, and became more careful what it proposed to the membership and how* Other congregations solved the problem by abrogating the traditional council and electing the members, not necessarily ministers and deacons, although the leader of the church was invariably also the chairman of the council* The subject of spiritual growth of (he individual member was not only the concern of the leadership, but also of the entire congregation* If anyone had been absent three times from communion services, he was to be contacted and asked the reason for his truancy* Disciplinary action in cases of miscon- duct or sinful behavior was carried out according to Matthew 18. Excom- munication of unrepentant members was considered absolutely necessary. Occasionally the church acted too hastily and judgmcntally to allow for a repentant return to the fellowship* At times disciplinary action created division when members took sides* To the glory of God it can be reported that wise and conciliatory views generally predominated* The matter of a regular Sunday collection, by taking a bag or plate from person to person, was new to the immigrant churches. That had never been done in Russia* They had to learn to give for the church, Tabor College, and foreign missions. Many learned giving with difficulty and only after much ur- ging. 19 Table 2 - Churches Organized by Immigrants 1925 - Gnadenthal This was a village established in 1875* Vacated farms left by Mcnnonites who moved to Mexico were occupied by immigrants from Russia. The church was affiliated with Winkler* 7925 -Arnaud The immigrants settled on American Company’s land* They organized into 49 an "Allianz" church, but joined the Canadian MB Conference in 1926, 1926 -Alexander It first affiliated with Winkler, The group bought a church building in Gris- wold and changed its name (1929-1954) to Griswold Mennonite Brethren Church. In 1954 it built a new church in Alexander and reverted to its original name. 1926 - LaSalle MB immigrants living in La Salle, Domain, and Osborne were organized into one church with a church building in La Salle. The Osborne group wor- shipped by itself until 1952. At that time the three groups re-organized into the Domain MB Church with a new building in Domain, 1927 - Steinbach and area groups: Burwalde (East Reserve), Rosengard, Grunthal, Bergthal, Halbstadt created one church. All worshipped separately, but would get together four times a year (Vierteljahresfest). With the advent of cars they began to worship together, 1927 - Manitou There were three groups who worshipped separately but came together once a month. This changed with the acquisition of cars. 1927 - Altona 1928 - Whitewater In 1944 a church was built in Boissevain, and the name was changed to Boissevain MB Church. 1928 - Holmfield A church was formed with people from Holmfield and Lena, They wor- shipped separately except for one joint meeting a month. In 1938 they be- came two churches: Holmfield-Smith Hill and Lena, In 1945 the first church closed its doors and the remaining members joined Lena. Lena became Lakeview MB Church of Killamey in 1967. 1928 - Newton Siding Today it is Newton MB Church. 1929 - Margaret MB Church 1929 - Elm Creek This church was established with twenty-three members and was affiliated with Winkler until 1931* 1929 - Niverville Established with eighteen members. 1930 - Brookdale MB Church In the years 1940^3 (he group worshipped in Moore Park, In 1944 they built a chapel near Justice and renamed their church. 1930 - Morden MB Church 1932 - Melita MB Church A few years later the members joined the Boissevain Church. 1932 - Sperling In 1967 the members joined Elm Creek, although they continued to wor- ship separately until all had moved to the city. 50 1933 - Halbmdt This was one of the groups that, wi th other churches, had organized the Stcinbach church. It became independent in 1933. After a few years it again joined Steinbach, 1933 - Ste . Rose du Lac This group was accepted by the Manitoba Conference. No further informa- tion is available. No Mennonite Brethren live there today. 1935 - Fork River This group was also accepted by the Manitoba conference. No Mennonite Brethren live there today. 1935 “ Springstein This group affiliated with the Winnipeg MB Church, It became inde- pendent in 194 L Two existing churches (Winkler and Winnipeg) benefited from the large in- flux of immigrants. Most of the immigrants heard of Winkler already in Russia as being the largest Mennonite Brethren congregation in Manitoba, Many of them specified "Winkler" as their destination in Canada. They received a warm welcome when they arrived. Those were busy times for the leading people of the town. With inimitable patience and goodwill J. Warkentin helped and sup- ported the newcomers. There were often requests for financial assistance. The church helped with clothes, food, shelter, and loans where feasible, but gifts were not to exceed $25. Many of the immigrants gradually found their way onto farms or to employment in Winnipeg. Though scattered all over Manitoba, they looked to Winkler for counsel and advice; it was for them the "Jerusalem" for many years to come, and J. Warkentin was kept in grateful memory long after his retirement. The Canadian MB Conference considered the Winnipeg Chapel to be a city mission. With the wave of immigrants in the 1920s it grew and gradually acquired the characteristics of a church. All functions of a church soon be- came evident in it: German Sunday school, adult Bible study, choirs, musical groups, Jugendverein , young men's organization, women's clubs, girls' and boys' clubs. Many members assisted willingly in the work of the mission. Outstanding among these was Abram B. Peters, who participated faithfully in hospital visitation, preaching, teaching and counselling. When the chapel became overcrowded a new meeting place was built on College Avenue in 1931. In spite of that, people began to worship in several places. The immigrants were scattered all over the city and beyond. A large group lived south of the CPR tracks and another had settled in the North Kil- donan municipality just outside the city limits. In the late 1920s the Winnipeg MB Church actually consisted of five groups that worshipped independently: North End, South End, North Kildonan, Springstein, and Marquette. C* The 1930 Mennonite Immigration When the Russian government introduced the collectivization of farms in 1928, it brought with it oppressive measures. Farmers who hesitated to be- come part of the collectives were branded as "kulaks' 1 These lost their voting rights and their property, and were often exiled to the "North. 11 There seemed no hope for the Mennonites to retain the life they had known; complete in- tegration into the communist system seemed inevitable. The news that a few families had received passports to leave the country spread like wildfire throughout the Mennonite and German-speaking colonies in Russia, Thousands of them hastened to Moscow in 1929 to seek permission to leave the country. The communist government claimed it would let them go if there would be countries to accept them. Since the first forebodings of the 1930s depression were already felt worldwide, however, governments hesitated to accept refugees who would only add to their unemployment problems. Canada firmly closed its doors to immigrants. When the Russian government began shipping the unwanted people in Moscow into exile or back home, Germany opened its doors, receiving 567 1 refugees, 3885 of them Mennonites. The rest estimated at more than double that number were sent into exile. 20 Germany could not accommodate these refugees itself. Eventually 1,500 went to Paraguay, and more than 1,000 to Brazil. Under extreme pressure, Canada permitted 1,344 to enter, these were such who had relatives in Canada who would guarantee their support until they were able to fend for themselves. They arrived at a time of economic depression. Most of them were received by relatives living on farms, but the economic situation was such that they could not acquire land. They simply had to find employment. Those who stayed in Manitoba gradually drifted into Winnipeg. They were eager to join a church, thanking the Lord for their miraculous escape from communist oppression and for the opportunity to make a new start in a free country. None of them became a burden to the state. D. Immigration after World War II During the great retreat of the German army from Russia in the World War II thousands of Mennonites fled toward Germany, with the Russian army in close pursuit. Many of them fell victim to the ravages of the terrible war. Several thousand who reached the Allied zones were taken care of by the Mennonite Central Committee and eventually settled in Paraguay, Uruguay, Brazil, and Canada. Canada’s rigid immigration laws allowed Canadian citizens to apply for entry of refugee relatives. Industries also were permitted to bring in essential workers. By these means 1,991 Mennonites reached Manitoba. Table 3 21 Immigration 1947-49 To Manitoba in 1947... 288 in 1948.. 1140 in 1949... 562 Total.... 1991 Following the immigration to Paraguay and Brazil many of the refugees found their pioneering life there so difficult that they attempted to come to Canada, Again applications were made under the "Close Relatives Act," Many succeeded. They did not come in large groups, but as individual families only. These were to stay on farms for at least a year before they would be allowed to strike out on their own in cities. But many of the rela- tives who called out their parents, or brothers or sisters, or others, already lived in cities, so that the new immigrants were taken care of there. Since employment opportunities were excellent during the post war years, most of the newcomers stayed in cities and immediately found work. Table 4 22 From South America to Canada 1947*61 3,405 immigrants From South America to Manitoba 1947-61 ..,2,101 immigrants Late Arrivals Direct from Russia Under pressure of world opinion to unite broken families separated by World War II Russia permitted such people to leave the country. A number of them reached Canada, a few to Manitoba. These families quickly felt at home in the churches of Winnipeg, The young people, of course, speaking Russian almost exclusively, took a little longer to adjust to Canada than their elders. Notes Chapter 6 1. Toews, John A, A History of the Mennonite Brethren Church. (Hillsboro, KS: Board of Christian Literature of the General Conference of Mennonite Brethren Churches, 1975), Chap, 8. 2. For more detailed information see Part III of Frank Epp’s Mennonite Exodus; also J.A. Toews* A History of the M.B. Church* Chapter 11, p. 161ff. 3. Epp, Frank. Mennonites in Canada 1920-1940 . (Toronto: MacMillan of Canada, 1982), p. 178, 4. Mennonites in Canada . p, 191. 5. Thiessen, Anna. Die Stadt mission in Winnipeg , (Winnipeg, MB: Regehr’s Printing, 1955) p. 30. 6. Die Stadtmission* p. 30. 7. Die Stadtmission. p, 30, 8. Die Stadtmission , p. 30* 9. The expression "working out" " ausarbeiten ,T was commonly used by the immigrants to denote working away from home. Where it originated is un- known. 10. Horch, Esther. C7V. Hiebert Was My Father , (Winnipeg, MB: The Christian Press, 1979), p* 71* 1L My Father, p. 73. 12. Mennonites in Canada . pp. 199-200. 13. Mennonites in Canada . p. 203. 14. Sawatzky, P,F, Interview in Kiliarney. 1980. 15. It is very likely that a few place names, where M.B.s settled, are not mentioned. The reported names have been taken from lists of delegates at Manitoba and Canadian conferences. In all probability people in outlying areas never attended conventions. These are post office names, not churches. 16. Winkler M .B. Minutes . April 10, 1925. 17. Steinbach MM. Church Organization Minutes. January 3, 1925. 18. Unnih, A.H. Die Geschichte der Mennoniten Bruedergemeinde. .(Winnipeg, MB: The Christian Press, 1954), p. 495. 19. Information for the church stories was taken from their respective minutes, from their anniversary accounts, from A.H. Unruh’sDie Geschichte der Mennoniten Bruedergemeinde , and from personal interviews. 20. Mennonite Exodus, p. 236. 21. Mennonite Exodus . p. 408. 22. Mennonite Exodus . p. 442, Chapter 7 MEMBERSHIP MIGRATION A. Depression and Its Influence A few years after the arrival of the 1920s wave of Mennonite immigrants the stock market crash of 1929 in New York occurred, the effects of which reverberated throughout the world. This event caused economic breakdown everywhere. Business across Canada became sluggish or collapsed complete- ly; unemployment rose to more than twenty percent. 1 Canada at that time had no unemployment insurance or welfare programs. At the same time, 1929, a drought, considered to bo "the most intense and prolonged of the dry cycles in the history of the West," 2 began on the prairies. High wind accompanied the drought and the dry topsoil was blown into the air, darkening the sky like thunderclouds. As the wind died down, the soil lay piled in ditches or against fences blocked by Russian thistle. Farm machinery and small granaries were literally buried in the finest soil, and the fields were left bare and unproductive. Some farmers did not seed their land. Wherever it was still possible to seed, grasshoppers by the millions devoured the green crop. Where the ravages of drought and grasshoppers had not destroyed the grain, rust lowered its value. The price of wheat dropped to 34 cents a bushel, then to 29 cents, and in some areas even lower. 3 With the drop in grain prices, other farm products declined in value. It was a situation that tested to the utmost the equanimity of even the best of people. "It was a decade that destroyed men’s faith in themselves, mocked their talents and skills, blighted their initiative and subverted their dedication to the cultiva- tion of their land." 4 The immigrants had just begun to breathe a little easier after the first dif- ficult years, when the depression struck. The combination of drought, grasshoppers, and economic depression was grimly dubbed M Dirty Thirties. 11 But the new settlers had the deep religious conviction that God was control- ling the universe, that any disaster was known to Him, and that He would not "leave nor forsake them" (Hebrews 13:5). They had experienced even greater distress in Russia during the revolution, famine, and epidemics. Difficulties brought out latent skills and inventiveness to overcome them. All people, whether old timers or new immigrants, were in the same straitened cir- 55 cumstanccs, (he only difference being that the latter had assumed large farm debts and had not yet been able to liquidate their Reiseschuld (transportation debt to the CPR for bringing them to Canada). Many held on desperately to their farms by renegotiating the contracts, hoping and praying few better crops. Most of the Red River area fanners managed somehow, but many in the western part of the province were forced to move. "The exodus from the dust bowl was a mere trickle in 1931, but by 1935 the trickle had become a flood." 5 The movement was to Ontario or to British Columbia. A few tried to find work in the cities. The small settlement at the outskirts of Winnipeg, North Kildonan, had a number of these displaced farmers. Through industry and frugality this settlement grew into a progressive and successful colony. The exodus away from farms was the reason for many of the little chur- ches closing their doors. In most cases these congregations had not as yet built a church when the depression struck. The few members that remained joined the nearest larger churches. Since the conference did not keep records of membership until the 1940s it is impossible to ascertain how many Men- nonite Brethren members left Manitoba. Table 5 The following churches closed during the depression: Halbstadt ?(date unknown) Margaret 1940 Holmfleld-Smith Hill 1945 Fork River ? Melita ? Ste. Rose du Lac ? B. Shifting Membership through Urbanization The first Mennonite Brethren in Manitoba were farmers living in villages or on their own quarter section. In 18S2 the railway was built and a small siding established where the town of Winkler stands today. The first to move to the railroad stop were German Lutherans. The land belonged to a Men- nonite, Jacob Wiens. Since Mennonites were opposed to towns and town life, Wiens sold his land to a Lutheran by the name of Valentin Winkler, and by 1892 the town of Winkler had become a center of German Lutherans. 6 Gradually a few Mennonites dared to move in. By 1895 the Bergthaler church was built in town. 7 In spite of strong opposition the Burwalde Chapel was moved to the edge of the town of Winkler in 1897. 8 Now more and more Mennonite Brethren settled in Winkler. This was the first step in the urbanization of the Men- nonite Brethren. According to old records two Mennonite Brethren families with traditional- ly Mennonite names were members of the Winnipeg MB Church when it or- ganized in 1909. 9 Where they came from cannot be ascertained, but a reasonable supposition would be from the Winkler area. It was not until the immigrants from Russia arrived in the 1920s that a large number of them set- tled in Winnipeg. Most of the immigrants intended to make Winnipeg a temporary home until they would find a farm to settle on. In the meantime they had to look for work in the city, and having secured employment, many preferred to stay; others bought farms. Also, a number of immigrants had been city dwellers in Russia and did not relish to begin farming here. There were also many daughters of MB farmers doing housework in the city to help their parents financially. For years to come the Winnipeg MB Church had a fluctuating membership. In the wake of the depression many farmers abandoned their farms and moved to other provinces, and a few came to the cities. These, in spite of the thousands of unemployed who walked the streets of Winnipeg, still found temporary employment until something more permanent would come up. Winnipeg also lost a large number of Mennonite Brethren through the so- called 'B,C fever." After World War II, the mechanization of farms advanced rapidly. "The tractor was probably the most powerful urbanizing influence of the 20th cen- tury. . . . Other labour-saving machines beside the tractor were developed the self-propelled combine eliminated the traditional harvest crews.” 1 Farmers who at one time had employed all their sons at home could now do more work and farm larger acreages with fewer hands. Two results followed. First, many young people, who had their grade VIII standing, continued their studies through high school and beyond, because they were not needed for work on the farms. The educational level of Mennonites rose quickly. Second, young men and women began to seek opportunities in the cities. During the economic boom after World War II profitable employment was plentiful. These Mennonite young people were used to hard work. Honesty, perseverance, and reliability contributed to their rapid advancement. Ur- banization tends toward specialization, and Mennonite Brethren made rapid strides into every type of business, vocation, and profession. Even involve- ment in politics, the legal profession, and government offices, previously frowned upon, became readily acceptable. The conveniences and amenities of city life also contributed to the accelerating trend into the cities. The Mennonite population of Winnipeg, according to Canadian census records, was 13,595 in 1961, 17,850 in 1971, and 19,110 in 198 1, 11 Win- nipeg had the distinction of having the highest concentration of Mennonites of any city in the world. Table 6 12 Mennonite Brethren Membership in Manitoba Rural Town City (Winkler, Sieinbach, (Winnipeg, Morden Brandon) 1914 202 33 1924 326 48 1934 916 582 468 1944 1040 702 569 1954 1307 773 1174 1964 1227 756 2269 1974 1025 813 2848 1984 1229 946 3267 Many of the members of the Winkler church in 1914 and 1924 were still living on farms. Some members of the Winkler, Steinbach, and Morden chur- ches are farmers today. Even Winnipeg and Brandon have a few members who live on farms but regularly attend city worship services. The movement to the cities naturally affected the churches, both those in the country and those in the cities. The writer of the story of Gross weide graphically described the dilemma of the country communities: "By the early 60s the process of urbanization was being keenly felt in many smaller com- munities Smaller family farms were being replaced with larger mechanized operations* The young people, looking for employment and job opportunities, were forced to leave their homes and move to larger centers where positions were readily available. Business establishments in smaller towns and villages, unable to compete with competitors in larger towns, were forced to close or relocate* With improved transportation facilities more and more shoppers travelled through their own home communities on their way to 'better selection and lower prices' in larger trading centers*" 13 Membership in the country churches declined drastically The old and the young were gone, the old into retirement, and the young into the larger world of opportunity Those who remained, endeavoured to carry on the usual church activities, often under distressing difficulties. A number of churches eventually had to be closed; others had to be content with curtailed activities* Town and city churches grew in membership and their church activities were well-organized and "stocked" with talent. This created an imbalance of impor tance between country and city churches* Another inevitable effect of the dwindling rural membership was the change to English worship services in country churches, whereas a select number of Winnipeg churches, because of their retired members, must still have German activities* There is generally a good understanding between country and city mem- bers* The common concept that urbanization denotes a sophisticated deport- ment cannot really be said of the city Mennonite Brethren, for by now the country people, through the acquisition of modem conveniences and advance ment in education, have also become, to a large extent, "urbanized." There is a constant flow of social, educational, and spiritual interchange between country and city* The MB Conference of Manitoba has become more united than ever before* Table 7 14 Churches that were dissolved Altona - dissolved in 1951 Alexander - discontinued in 1973* Most members joined the Brandon Church. Amaud - had its last service in 1980 with only six members, Gnadcnlhal - was dissolved in 1954. La Salle and Osborne changed into Domain MB Church. It discon- tinued in 1981. Springstein - dissolved in 1961. Sperling - discontinued in 1967, Kronsgart - closed its doors in 1973, The minutes of the last meeting stated; "The reason for this decision was not the small membership, which stood at approximately 30, but rather to provide greater oppor- tunity for Christian fellowship and social activity for the children and young people.” Grossweide - discontinued by joining Homdcan Mission in 1964, Homdean - dissolved in 1983. C Movement of Members by Division of Churches The Winnipeg MB Church, called the North End Church, was situated on College Avenue. Members in North Kildonan and the core area, south of the CPR tracks, had to take the streetcars to attend worship services. This be- came very inconvenient, even a hardship for some families and older people, standing at streetcar stops in all kinds of weather, especially in winter. Also for immigrant families, (struggling to make their payments), the car fares twice a Sunday were too expensive. For these reasons the groups began wor- ship services in their own areas. They officially belonged to the North End Church, but came together only four times a year, for the Vierteljahresfeste. Eventually they organized their own churches; South End in 1936 and North Kildonan in 1938, To accommodate membership increase the North Kildonan church en- larged its facility five times and after that built the present meeting place. The South End group rented and bought several facilities until they acquired the Wesley Church on William Avenue. Eventually churches faced the steady in- crease of membership with the idea of dividing the church rather than enlarg- ing or buying bigger churches. Several factors motivated the creation of new churches. Since many older people from the country had moved to the city, the churches were obliged to continue their services in German. On the other hand many younger people and parents whose children could no longer follow a German message, agitated for a change of language. This problem created severe emotional strain. There was also the overcrowding of Sunday school facilities and the sanctuary. A third reason was the laudable desire of many to evangelize the area in which they lived. Usually Sunday schools were begun in rented public schools. Such groups eventually began regular Sunday morning ser- vices. Soon new church groups developed, not only with those who had mis- sionary zeal, but also such who simply preferred the English language to the German. Division was the simplest solution to all these problems. Unfortunately, such breaking away from the mother church sometimes created bad feelings, which only time has mended. River East MB Church In the late 1940s interest in outreach into the community inspired a few North Kildonan members to organize a mission Sunday school. In 1960 they rented Princess Margaret School for two dollars a Sunday. Two years later worship services were also begun. On January 6* 1963 approximately sixty members organized themselves into a church with J.H. Quiring as leader. After several name changes the church was called River East MB Church in 1964, Mclvor Avenue MB Church When, in the 1970s, the North Kildonan Church struggled with the lan- guage problem, one solution was to establish a new church. This seemed reasonable to most, because the church was too large with 750 members. It was decided to build another sanctuary involving the total membership. One third of the cost was to be collected before even attempting to build. The rest of the cost was to be divided in the following way: the outgoing congregation would pay sixty percent, and the remaining members forty percent. The new congregation would use only English. After all this planning, collecting one third of the cost, and waiting until the building was well under way, the members were asked to decide whether they would go or stay. Two hundred forty-eight members voluntarily chose to transfer to the new church. On October 10, 1976 they had their first service. The separation was conducted amicably and there exists today a mutual respect. Portage Avenue MB Church The South End Church eventually became so crowded that every available space was used for Sunday school. The majority of members voted to build a large new church with the prospect of having services in English. A small group, fearing the loss of German services as well as objecting to the enor- mous expense of a new building, decided to stay in the old church and or- ganize a new congregation. On September 19, I960 the break -away group became the Winnipeg Central MB Church. The majority built a new church, which was dedicated October 10, 1961 and renamed itself Portage Avenue MB Church. Fort Garry MB Church The Gospel Light Mission on Logan Avenue became the Gospel Light MB Church in 1956 with 26 members. A building fund was started soon after the organization. Four years later most of the members joined together to buy a church on 760 McMillan, which was named Fort Rouge MB Church. This was the first Winnipeg church to conduct services entirely in English, It later became the Fort Garry MB Church. The Gospel Light Mission on Logan Avenue continued its missionary effort. Westwood Community Church The Portage Avenue Church included a large group of members who resided in the west of Winnipeg. Motivated by the desire to have a church in their area to evangelize the community they organized the Westwood Com- munity Church, The chartering service was held April 15, 1979 with fifty- nine members. Soon after its organization the church formulated the following statement of purposes: "Westwood Community Church exists for the three- fold purpose of worship, edification, and outreach. We will seek to bring acceptable offerings to God and to build up one another with a view to practicing an evangelism that cares for the whole person in our community/' Notes Chapter 7 1. Epp, Frank. Mennonites in Canada 1920-1940 . (Toronto: MacMillan of Canada, 1982), p. 348. 2. Morton, W.L. Manitoba: A History. (Toronto: University of Toronto Press, 1957), p. 42L 3. Manitoba: A History. 4. Gray, James H„ The Winter Years , (Toronto: MacMillan of Canada, 1966), p, 6. 5. The Winter Years , p. 16L 6. Brown, Frank. A History of Winkler. (Altona, MB: Published by the author. Printed by D.W. Friesen & Sons, 1973), pp. 12-13, 7. Gerbrandt, H.J. Adventures in Faith. (Altona, MB: D.W. Friesen & Sons, 1970), p. 126, 8. Brown, Frank, Mennonite Brethren Church , Winkler ; MB, 1888-1963, 75th Anniversary. (Altona, MB: D.W, Friesen & Sons, 1963), p. 42. 9. Minutes of the Elmwood MB. Church . 1909, 10. Bel lan, Ruben C. The Evolving City. (Vancouver: The Copp Clark Publishing Co„ 1971), p. 10L 1 1 . Canada Census. 1961, 1971, 1981. 12. Winkler MB. Church Minutes and Manitoba MB. Conference Yearbooks. 1 3. Author Unknown. A Brief History of the Horndean MB . Church June 18, 1980 . 14. Information for the church histories was taken from their respective church minutes, from their anniversary accounts, and from personal inter- views. Partin WE, WHO ARE MANY, FORM ONE BODY (1 Cor. 10:7) Chapter 8 UNITING THE SCATTERED CHURCHES Originally the three churches - Winkler, Grossweide, Kronsgart - were ac- tually one church. Worship services, communion, baptism and strictly local matters were carried on by each group independently of the others, but dis- cipline policies, doctrinal questions, building expenses, ordination and other common concerns were decided at their Vierteljahresfeste (quarterly fes- tivals). These quarterly meetings were a time of worship, fellowship, discus- sion of mutual problems, and decisions. This arrangement worked well, and satisfied the needs of the whole brotherhood. The Manitoba Mennonite Brethren Church, had, since 1889, sent delegates to the U.S. Mennonite Brethren Conference and was, for that reason, closely connected with the brethren south of the border. In doctrine and church-re- lated matters the Manitoba Church took its counsel horn the U.S. Church. In 1898 Winkler hosted the Bundeskonferenz (General Conference) for the first time. When in 1909 the General Conference divided into the Southern, Central and Northern Districts, it became a serious question for the Manitoba Church which district to join. It felt greater affinity with the American brethren than with the Northern District, which consisted of Saskatchewan MB Churches. Eventually, in 1913, the Manitoba church, being Canadian, af- filiated with the Northern District 1 At that time the three Manitoba churches were not considered a conference. It was not until the influx of immigrants in the 1920s that a need arose to expand the three church brotherhood. The first immigrant group to organize as a church and join the Winkler "Kreis" (circle) was Gnadenthal, on April 10, 1925. At the same time the brotherhood meeting also decided that Johann Warkcntin (Winkler) and Wilhelm Dyck (Gnadenthal) were to visit the small groups of Mennonite Brethren immigrants scattered all over Manitoba, to ad- vise them how to organize into a church and help them elect a leader and deacons. 2 On January 6, 1926, 3 the first quarterly meeting of the year, the brethren agreed upon a plan for the "Kreis” of the MB Church, a sort of simple con- stitution: 4 I* The "Kreis" (circle) of the MB Church encompasses Winkler, Grossweide, Kronsgart, GnadenthaL 2. In matters of worship, communion, footwashing each church is inde- pendent, but mutual visits are encouraged* 3. In all important points the churches will preserve brotherly unanimity. 4. Election of servants of the church, such as ministers and deacons, is done in the presence of brethren who have been elected by the whole brother- hood. 5. The leader of the Winkler MB Church will also be elected by the whole brotherhood (if an election is necessary), as well as the member of the trus- tees and the chief treasurer, when their terms expire* 6. The Winkler MB Church will call general meetings according to need, but no less than four times a year. Note: The general meeting is being decided upon by the Council of the w Kreis” t which meets monthly* 7. Baptisms are decided upon each church, but it invites the others. 8. Each church transacts discipline, also excommunication, on its own, but in case of difficulties, in conjunction with the others. Note: Every church is to make sure that at least a few brethren follow the invitation to attend the disciplinary meetings. 9. Although each church keeps its own books, they also have joint book- keeping in Winkler. Quarterly, each church must inform the chief bookkeep- ing office of any changes that have occurred. 10. All incomes and expenditures, except those pertaining to home use, are to be reported annually to the chief treasurer. This statement implies that there was a general council of the " Kreis " Ac- cording to the "Note" in #6 this council decided the general meetings, whereas #6 says the Winkler Church did that. There must have been also a trustee board of four members, one from each district, and all elected at the quarterly meetings. Leaders of the churches were also elected by the whole brotherhood, and, as it seems, for an indefinite period. Whether the leader- ship was reviewed annually or a confidence vote taken, was not clearly stated in any minutes. The moderator and the chief treasurer were always chosen from the Winkler Church membership* Winkler became a sort of mother church for Mennonite Brethren of the new immigrants* As quickly as possible they wanted to be members of a Canadian MB church, for this gave them a sense of belonging* Therefore, im- migrants as widely dispersed as Steinbach and Alexander affiliated with the Winkler Church. In 1927 a few of these groups, Alexander, Osborne, and Steinbach, re- quested to be accepted as "sister churches" of the Winkler "Kreis." These groups were sent the constitution of the "Kreis" and were received into the circle of churches. 5 Again in 1928 Winkler felt the need to get in contact with the remaining pockets of settlers who were too far from any existing churches. A committee was elected at the quarterly festival to visit such people. It consisted of Johann Warkentin, Jacob B. Penner, Johann G. Wiens, Herman A. Neufeld, Gerhard Derksen, Wilhelm Dyck, Henry S. Rempel. An itinerary was worked out for these men to minister to the outlying areas. 6 According to the Winkler minutes a meeting of all MB groups (also such who were not affiliated with Winkler) was held June 14, 1929. At this meet- ing it was decided that all churches were independent of each other, yet joined into a union (Bund). To facilitate a close relationship of all churches a secretary, a sort of liaison officer for the churches, was elected. Meeting together four times a year, as the smaller circle had done, was impractical now that there were many churches. The decision was made to have only two sessions, one in spring and one in the fall. These sessions were called " Vertreterversammlungen ," a meeting of representatives. This 1929 meeting was the birth of the Manitoba Brethren Conference. A year later it was decided that the churches could send to the conventions one delegate for every fifteen members or fraction thereof. Nowhere is it stated how many or which churches joined to constitute a conference. The transaction of having formed a union seemed indefinite and uncertain even to some delegates. Two churches, LaSalle and Niverville, were not sure that they belonged to the conference. Upon their inquiry they were told, "All churches which attended at the time of the union of churches are part of the Manitoba Conference." 7 Still, we do not know which churches were present. The difficulty of ascertaining which churches attended lies in the fact that the convention listed delegates according to their home post office, rather than their churches. Names like Barnsley, Crystal City, Culross, Dunrea, Fan- nystelle, Foxwanren, Grunthal, Hochfeld, McAuley, McCreary, Moore Park, Moosehom, Oak Bluff, Osterwick, Pigeon Lake were not organized churches according to all available research material. A number of these delegates can be traced to nearby churches: Culross, Barnsley to Elm Creek; Crystal City to Manitou; Dunrea to Margaret; Moore Park to Brookdale; Pigeon Lake to Marquette; Oak Bluff, Fannystelle to La- Salle; McCreary to Newton; Foxwarren, McAuley to Griswold; Hochfeld, Osterwick to Winkler. As far as can be determined the following churches belonged to the union of 1929: Elm Creek, Gnadenthal, Griswold, Grossweide, Holmfield, Kronsgart, LaSalle, Margaret, Manitou, Newton Siding, Niverville, Steinbach, Whitewater, Winkler, Winnipeg. According to a note in the Mennonitische Rundschau (August, 1930) Manitoba had fourteen churches, forty-four ministers, and 1483 members. The discrepancy with the 1929 information is difficult to explain. In 1929, Amaud, an " Allianz " church, asked to join the MB Church of Canada. The Bund accepted Amaud into its union and recommended it for ac- ceptance in the Northern District Conference (later renamed the Canadian MB Conference). Over the next years a few more churches were organized and accepted by 67 the Manitoba Conference: 1930 - Brookdale, Morden 1931 * Oxbow (Saskatchewan) 8 1932 - Sperling, Melita, Altona 1933 - Ste. Rose du Lac, Halbstadt 1935 - Fork River 9 The first secretary for the new conference was Johann G. Wiens, the Bible School teacher. 10 His main task was to call the ministers of all churches to a meeting to plan the visitation itinerary. Until that time the Winkler church had done this. Every willing minister was given the opportunity to serve out- side his home church. For many years after 1931 Jacob B. Penner, Kionsgart, was the secretary. There also existed a Vorherat (a council) to discuss beforehand the agenda of the convention, for Penner mentions that such a council met April 25, 193 L How this council was elected and who the members were cannot be ascer- tained. Most of the time at the conventions was given to reports of the travelling ministers and comments from the various churches. Again and again the delegates expressed their satisfaction for the ministry received. The mini- sterial visits were spiritual highlights in the hard and often depressing begin- nings of pioneer life. It took only a few years before the churches began to be a little more demanding as to which minister should come to serve them. It was then stipu- lated at the conventions that only such ministers to whom "God has given gifts" should be asked to do itinerary work. Gifted evangelists and ministers "capable of giving systematic biblical instruction 11 were particularly in demand. 11 In 1931, eighteen brethren were ministering, nine for four weeks, and nine for two weeks. In 1932, twenty-six brethren were asked to serve, eight for one month, and eighteen for two weeks. (See Appendix for timetables.) The secretary began asking the churches whom they wanted to minister to them, and the number of itinerant ministers became smaller and smaller. Years later (1948) the conference discontinued assigning ministers to chur- ches and transferred the task to the churches themselves, so they could invite whom they desired. 12 For many years the Conference remunerated all itinerant ministers. As churches became more prosperous that too was changed. Only small chur- ches, with membership under 100, are assisted in remunerating visiting mini- sters. Occasionally the Vertreterversammltmg would call an evangelist or well- known minister to visit Manitoba churches to evangelize or expound the Word of God. The men were not necessarily from Manitoba; Abram SchierL ing of Alberta, for example, ministered in Manitoba two years in succession, each time for several months. Remuneration, provided by the Conference, amounted to $35 - $50 per month 13 and, in the early 30s, during the depres- sion, $25 per month, 14 To defray expenses a levy of 25 cents per member was decided upon. 15 Ail these monies were designated for "Home Missions," that is, work within the provincial churches. In the first year of the Manitoba conference another item was added to the agenda: a request from the General MB Conference for support of Tabor Col- lege, in Hillsboro, Kansas. This school experienced a period of great finan- cial difficulty and it became a question of either closing its doors or getting assistance from all conferences. The Vertreterversammlung decided to respond with 50 cents per member. 16 The churches were to collect it and send it to the treasurer of the Manitoba Conference. Many churches whose members had just incurred huge debts by buying farms, and whose Reiseschutd was still not liquidated, had difficulty collecting for a school few had heard of, one, moreover, in the United States, where in the mind of immigrants, all people were wealthy. The secretary had to remind them again and again to fulfill their obligation. Gradually over the years the levy for Tabor College increased to S3 per member. The collecting of it became even more irregular and eventually it was changed to a voluntary collection. Many of the new churches were faced with problems they were unable to resolve on their own. Their desire was to act in conformity with the whole brotherhood. Such questions were brought to the Vertreterversammlung , where all delegates of the convention discussed them and made decisions, often not by consensus but simply by a majority. The wisdom of the older and well-recognized ministers was usually heeded by the majority. Here are a few of the problems discussed. Question: Can someone be baptized without becoming a member of the church? Answer: Baptism and reception into the church cannot be separated. Question: Can someone attending one church upon his request be baptized by another and become a member of the first? Answer: Only upon the recommendation of the home church. Question: Can any member of a church baptize or must it be a minister? Answer: The baptizer should be ordained. Some of the churches had no ordained minister or deacon. Such churches would have to invite an ordained man. Churches also wondered about who was allowed to lead in the communion service. The Conference then authorized a certain member of such a church to serve. If a church wished to ordain a brother, he would have to be introduced to the Vertreterversammlung, and give his testimony. Only upon the approval of the convention delegates would he then be ordained by the home church. To have all such questions debated and decided upon at the Vertreterver- sammlung became cumbersome and time-consuming. In June, 1937 the con- vention elected a F ursorgekormtee (a committee of Reference and Counsel) to assist churches with difficult questions, discords, and issues of law. The first members of this committee were: Johann G. Wiens, Henry S. Yoth, Abram H, Unruh, Heinrich P. Toews, Johann P. Braun. The first few years of the Conference the chairman, assistant chairman, 69 and the secretary were always elected at the beginning of the convention and only for its duration. There was no organization that supervised matters be- tween conventions, except for the general secretary. The secretary at the con- ventions was merely a recording one. When problems arose during the interval, the general secretary was burdened with them and would consult with the Winkler ministers. Eventually the Conference asked the elected chairman of the convention to serve to the beginning of the next convention. When in 1937 the Fursorgekomitee (CRC), which served from one conven- tion till the next, was elected, the moderator of the Conference also became the chairman of that committee. In 1939 the Canadian Conference transferred the Winnipeg City Mission to the Manitoba MB Conference and a Manitoba committee was elected to 17 serve throughout the year. Although reports on missionary activities at Linda! had been made to the conventions for several years, it was not until 1939 that the Randmission was taken over as a part of the work of the Conference, From that time on the mis- sion workers regularly reported at great length. Reports from churches and itinerant ministers were curtailed to have time for mission reports. These en- gendered enthusiastic response from the delegates. There was no committee that was excl usively responsible for the work of the Randmission ; the conven- tion as a whole made decisions concerning it* In 1941 the Innere Missionskomitee (IMK - Internal Affairs Committee) was established. Its duties were: - To create an annual ministerial itinerary (that is to appoint the ministers for special ministry away from their home church, serving in evangelism, Bible exposition, youth work, and so on. Such itineraries had previously been made by the general secretary). - To supervise the spiritual care of the conscientious objector camps. - To foster Sunday school work, - To attend to the overall spiritual growth of the churches. - To promote outreach (known as Randmission). This comprehensive committee was gradually divided into subcommittees, which in time became committees in their own right* The first of these, the 18 Randmission , was created in 1943. As time went on conventions became increasingly busy with reports of or- ganizations not directly responsible or supported by the Conference such as the MB Cl (Mennonite Brethren Collegiate Institute), MBBC (Mennonite Brethren Bible College), Christian Press, Dienst am Evangelium (a Canadian Conference organization to support South American Mennonites), AMUS (Association of Mennonite University Students), Tabor Home (Senior Citizens Home in Morden), Camp Ames, and so on. Some of these were later included in the work of the Conference. AH of them wanted the moral and financial support of the Conference. The agenda of the conventions became so crowded with these and the business items that reports of progress in mis- sion and church had to be curtailed. i(\ A. Spiritual Concerns More and more, the conventions became business sessions. Frequently voices were heard protesting that a conference does not exist solely for ad- ministrative purposes, but for unifying all church efforts for spiritual growth. No one could speak against that, but administrative matters clamoured for im- mediate attention and the other was of necessity shelved. Again and again ef- forts were made to have more inspirational reports, but invariably they were shortened for business. The few conversions in churches concerned all. With great interest the leaders of (he churches watched the experiments Winkler had initiated by using "American 11 methods of evangelism. A. A. Kroeker reported to the IMK on these experiments in 1944 and frankly admitted that some people were car- ried away by emotion without experiencing a true conversion; nevertheless he felt, failure lay in the lack of follow-up rather than in the method of evan- gelism, This deficiency in turn was traced to ignorance of what revival really meant. Abram H. Unruh was charged by the IMK to visit the churches and lecture on the essence and character of a revival. Here is an excerpt from a letter written by the Innere Missionskomitee to the churches, February 22, 1949: "When we review the years 1929-49, we notice how different things are today. In the first years the churches collected annually between $700-800. This money was used mostly for evangelism. Except for this work we had no other functions. Today beside evangelism and Bible conferences we have a large City Mission, a Randmission, a Bible School and we collect about $ 20 , 000 . "But we regret that evangelism and Bible conferences today are not as often called for as they were 18 or 20 years ago. In 1931 brethren ministered for 54 weeks and the next year for 68 weeks. Let us earnestly think and pray about these things, and seek ways to remove the obstacles that hinder us." Since the churches themselves were now responsible for invitations to evangelists and Bible teachers, and since reports from individual churches were no longer heard at the conventions, the Conference had no firm informa- tion how well this was working, or what the spiritual state of the churches, in general, was. The need for a spiritual revival was voiced repeatedly. In 1951 a questionnaire was sent out to all the churches to ascertain the spiritual pulse of the Conference. The results were most revealing. Although the conference had arranged to remunerate special ministries for churches under 100 members, not nearly all had made use of it. 19 This neglect created consternation and the Ministers and Deacons Committee felt it must plan for a greater spiritual input. The next year, 1952, Manitoba churches combined had 152 days of evangelistic meetings, using twelve evangelists, and 140 days of Bible conferences, in- volving twenty ministers. In 1954 the Ministers and Deacons Committee also sent out a questionnaire - a more detailed one this time * to determine the 71 result of its encouragement. The results are given below, Table 8. Table 8 Results of a Questionnaire to the Churches in 1955 Question re: Churches Bible conferences 17 total of 79 days Special evangelization 9 7 conversions Bible study and prayer 8 Women’s organizations 18 Youth Endeavour 18 Youth Festivals 10 once a year 4 twice a year 1 three times a year 4 none Song festivals 15 once a year 2 twice a year 2 none Sunday school festivals 5 once a year 12 twice a year 2 3 times a year Baptismal instruction 7 12 had none Baptisms 9 one 2 two 1 three 7 none House visitation 11 7 none Lord’s Supper 11 12 limes annually 6 6 times a year 4 4 times a year Foot Washing 3 occasionally Mission festivals Missionaries 11 once a year 2 twice a year 1 three times a year 1 four times a year 14 from 8 churches MCC workers 7 from 4 churches Home missionaries 5 from 2 churches Relief workers in Manitoba 2 from 1 church Such spiritual concerns burst forth from time to time. In 1968 three brethren were given the assignment to offer their opinion, in ten minutes, on "Where should the priorities of the Manitoba MB Conference work be for the next five years or so, as I see it." All three of them, Abe Froese, David Redekop, and Len Siemens, expressed the biblical truth that the spiritual life of individual members and their commission from God had priority over any- thing else, and that all the work of the Conference should foster and strengthen these. The changed economic conditions, accelerating urbaniza- tion and, rapid communication and transportation, required greater alertness and more effective methods to make members aware of their obligation and to teach young people God's ways and commands. Therefore Sunday school, youth work, schools (MBCI and WBI), and student services should receive abundant encouragement in order that God's commission - the missions program and MB Communications - could be fully discharged. 21 Although the delegates evidenced a keen disposition to realize such ideals, the difficulty of financing the Conference work developed. In spite of the in- creasing affluence of Mcnnonite Brethren members, it became more troublesome to collect the necessary monies. The Conference obligations seemed to increase more rapidly than a willingness to give. In 1969 the Com- mittee of Reference and Counsel recommended to the convention the appoint- ment of "a commission which would make a thorough study of the four major areas of our Conference work - MBCI, WBI, MB Communications, and Home Missions - in order to determine their effectiveness and usefulness 22 in the light of the expenses involved," This recommendation was changed to the election of an independent commission, rather than one appointed by the CRC. Repons were given a year later, in 1970, The commission of twelve had been divided into four sub-commissions, one for each area of work. These ex- pressed some criticism regarding the "effectiveness" of each area, but all stated decisively that their study also revealed great "usefulness" of each work for Conference well-being. Home missions and MB Communications were directly employed in spreading the gospel and as such were given priority status; but Winkler Bible Institute and the MB Collegiate Insdtutc 73 prepared young people to serve in these areas and the church. Without schools, it was felt, the Mennonite Brethren Church would endanger its fu- ture. 23 The Home Missions commission declared, "The activity of the in- dividual Christian, as that of the church and the conference, must center around evangelism. We must begin at our doorstep. This is our priority. Education and training, be it at the WBI or MBCI or any other institute, can only be justified as a church program on the premise that it will aid in prepar- ing individuals to witness and to carry out Christ’s command to evangel- ■ _ "24 ize. B. Incorporation of the Manitoba MB Conference As early as 1904 the Winkler MB Church had been incorporated. In 1933 the advisability of incorporating the Conference was discussed. Such things take time and it was not until 1939 that the efforts of Jacob A. Kroeker of Winkler became a reality. The Incorporation Act was passed by the Manitoba Legislature in 1940 under the name "The Mennonite Brethren Church of Manitoba." According to its charter nine trustees or directors had to be elected, three of them retiring every year and three elected. These first nine directors are mentioned in the incorporation paper: Jacob A, Kroeker, Jacob P. Epp, Jacob P. Riediger (3 years), Herman Neufeld, Abram A. Kroeker, Abram DeFehr (2 years), J. Doerksen, J.M. Elias, C.F. Klassen (1 year). The Charter was printed in booklet form and sold for ten cents. According to the by-laws, or constitution, there were four standing commit- tees: Program, Home Missions, Advisory, and City Missions Committees. All of these were to hold office for one year only. Conference officers were the chairman, vice-chairman, and secretary, with the chairman holding office "during the meeting and to the beginning of the next succeeding meeting until a new chairman is elected." In addition to these three, a General Secretary was to be elected "to call all meetings of the Provincial Conference, arrange and supervise the program and agenda for all meetings of the Provincial Conference and generally dis- charge any duties assigned to him by the Provincial Conference." The general secretary seems to correspond to the position established in 1929. The incorporation assured the Conference that they were now by law, and not only by their voluntary assemblage, a Mennonite Brethren entity. George Pries stated it this way: "The incorporation of the Mennonite Brethren in Manitoba was more than an expression of an inherent likeness; it was an af- finity of hearts and minds to exhibit denominational status and faith in action as a united body of believers." 25 The Constitution The Conference, now as then, is not bound by a rigid, unbending constitu- tion. The 1940 by-laws were hardly in circulation when changes were made to them. The Conference is a living organism and as time progresses and needs change, committees, and positions can be added or dropped as re- quircd; the constitution is a servant, not a master. Only one check is provided: major changes require a notice of motion for disposition at the next convention. Therefore, as needed, the Conference created a committee for youth, to en- courage a sustained effort, for church music, to foster singing in worship ser- vices and Sunday school, and improve the quality of singing in choirs, for the ministers and deacons, in 1942, to establish greater uniformity in teaching throughout the province. It also divided Manitoba into five districts in 1944 in order to more adequately serve all churches. In 1948 It was decided to hold only one convention annually. In 1950 a Christian Education Committee of seven was established combining the areas of Sunday school, youth, and music and to coordinate church education. So many changes had been made that it became necessary to update the constitution. The task was assigned to the Incorporation Committee of nine members (actually it was the directory, or the trustees). The new constitution was adopted in 1953. Every point had been presented in the churches, and these were then discussed, accepted, or modified at the convention meeting. This constitution provided for nine standing committees - Reference and Counsel, Trustees, Home Missions, School and Education, Winkler Bible School, Relief, Revision, City Mission, Program - and four non-standing ones - Sunday school, Youth, Music, Ministers and Deacons. The office of the general secretary was abrogated and his duties taken over by the executive. The purpose of the Conference was not stated anywhere except for Article XI which declared briefly "The Conference acknowledges its responsibility to preach the Gospel to all people." The Internal Affairs Committee (Innere Missionskomitee-IMK ), which before encompassed all the spiritual work, became the Home Missions Com- mittee for Randmission, Tent Mission, Colportage, DVBS, and all missionary work in Manitoba except in Winnipeg, The Christian Education Committee had its duties expanded and was renamed School and Education Committee. A persuasive rationale was of- fered for this change: "The Conference acknowledges its sacred duty to sup- port Christian training as it is carried on in families, church, public schools and Bible Schools, More specifically, the Conference acknowledges its duties, to offer its youth the opportunity to train for vocations or professions under positively Christian influences and in the spirit of our forefathers. The committee strives to train young people in the biblical faith and to strengthen their moral life, in order that they will retain the spiritual inheritance with which God entrusted our church. This includes the support of the WBS, and in the future, the possible taking over, establishing, and supporting of other schools. These goals require an Education Committee consisting of the prin- cipal for the WBS, the chairman of Sunday School, Youth, Music commit- tees, and the principals of the institutions that eventually may be taken over by the Conference, Its duties would be to coordinate education within the Conference." 75 This argument confidently looked forward to the acceptance of the Men- nonite Brethren Collegiate Institute. A constitution committee, to monitor convention proceedings as well as modify the constitution when changes were contemplated, was also elected. Major changes were undertaken in 1957. The Home Missions and City missions committees were merged under the name: Home Missions Commit- tee. Its duties were supervision, care, and management expansion of all mis- sion endeavours in Manitoba, that is, "Every kind of activity for the expansion of evangelism outside of our churches." At the same time, because of frequent complaints of committees interfer- ing with each other, a Coordinating Committee was established. It would coordinate Conference work by regulating the annual calendar of events of the Conference and its districts, seeking to avoid duplication of activities, and assisting when problems arose. Although this committee was elected on a trial basis for one year, it continued for several. In 1963 an official proposal to make the MBCI (MB Collegiate Institute in Winnipeg) part of the work of the Conference was brought before the Con- ference. After much discussion, some opposition of country churches which could not make use of the school as easily as the city churches, and some ap- prehension as to the cost to the Conference, the MBCI became the respon- sibility of the Manitoba Conference in 1964, The School and Education Committee of the 1953 Constitution was resurrected and both the Bible school at Winkler (WBI) and the Winnipeg high school were placed under it. It began with twenty-three members; in 1967 it changed to twenty- seven and in 1982 to twenty-four. A revised constitution was accepted in 1967. This one had eight standing committees: Committee of Reference and Counsel, Board of Directors, Mis- sions Committee, Board of Education, Auditing Committee, Building Com- mittee, Radio Committee, and Constitution Committee. Again Sunday School, Youth, Music, and Ministers and Deacons Committees were non- standing, with the first three combined under the Christian Education Com- mittee. In 1982, because of some fundamental changes, the incorporation Act of 1940 was amended. It expanded the objectives of the Conference, in Section 2, to include "the communication of the Christian religion by the spoken, printed, or electronically recorded and broadcast word, the establishment and operation of schools, including the granting of appropriate diplomas and degrees, and the provision of health and social welfare programs, according to the religious belief of the members of the corporation." A few other minor changes were made, section 13 was repealed and substituted with "the head office of the corporation shall be in the city of Winnipeg, in the Province of Manitoba or any other place, in Manitoba, as the Board of Directors may direct." These amendments received royal assent June 30, 1982 by an act of the Manitoba Legislature and the signature of the Lieutenant-Governor. 26 The By-laws received a thorough revision. The responsibilities of the Con- ference were emphasized by placing them at the beginning of the constitu- tion, Article V. These were: Worship and spiritual fellowship, mission, mutual concern and spiritual assistance within the member churches, strengthening of spiritual life of the member churches, nursing of the sick, education within Manitoba, welfare and relief, evangelization within Manitoba. This last Constitution has eleven standing committees: Committee of Reference and Counsel, Board of Directors, Board of Mission and Church Extension, Board of Educational Institutions, Board of Communications, Ministers and Deacons Committee, Board of Christian Education, Personnel Committee, Building Committee, Student Services Committee, Constitution Committee. C. The Northern District of the Manitoba MB Conference The establishment of five churches in Northern Manitoba in less than ten years created a need of 11 tying together the existing groups into a region of districts" (Nikkei). Many of the problems of the churches were common to all, and there were activities they could do together, such as calling an evan- gelistic team north to serve not only one church but all of them, developing extension programs, administering a Bible camp, and building a strong north- ern evangelical identity. A number of these activities had already been tried with success. At the Northern Leadership Conference, November 22 and 23, 1981, in Leaf Rapids, the pastors of the five churches organized the Northern District of the Manitoba MB Conference. Jake Bergen was elected chairman of the district. Its function, by common consent, included: - the Northern Leadership Conference, - the Northern Bible Conference on the May tong weekend at Simon House Bible Camp, - the operation of two camping programs by the Northern Camp Commit- tee, which included the pastor and a representative of each of the five chur- ches, - other cooperative ventures: youth retreats, Christian Education seminars, itinerary of ministerial visits. 27 D. Women’s Conference of Manitoba MB Churches From the very beginning of MB churches in Manitoba, the women of the churches came together for fellowship and support of various mission charities. Because each church was on its own in these activities, efforts were sometimes haphazard; there was a need to coordinate the work and to inform the various women’s groups of mission requirements and Mennonite Central Committee projects. Mrs. Elizabeth DcFehr and Mrs. Elizabeth Fast realized this necessity; for many years Mrs. Fast hosted an annual afternoon meeting of the presidents of women’s organizations for a discussion of what women of the churches could do to aid missions and MCC. Later Mrs. Fast organized public evening meet- 77 mgs open to all Mennonite Brethren. These were always well attended and became a profitable source of aid to missions. The Committee of Reference and Counsel felt that there should be a firmer organization of the sisters of the churches in their work in the Kingdom of God, and liaison with MB Conference for joint projects. Upon the request of the CRC, I.W. Redekopp called the presidents of the women's church societies to a meeting March 9, 1967, to organize an official Manitoba MB Women's Conference. Its functions would be instruction, sharing of ideas, prayer and practical expression of faith in missions and witnessing. It was also decided that such a conference should meet simultaneously with the Manitoba MB Conference, and that every church send two delegates to it. The result of the provisional election by ballot was Helen Doerksen, chairman, Mary Krueger, vice-chairman, and Helen Huebner, secretary. The minutes of this meeting were presented to the CRC for approval the next day. The first women's conference met June 10, 1967. At that time the execu- tive was enlarged to six members. The executive was to keep in touch with the women's groups throughout the year, so that the needs of the various societies would be known and met. It acted as a clearing committee, provid- ing lists of mission projects, suitable dramas, study material, book lists, and program ideas. The slate of officers elected was Peggy Rcgehr, chairman, Anne Friesen, vice chairman, Helen Huebner, secretary, Helen Doerksen, Katie Huebert. The sixth member was always a member of the host church of the annual con- vention. Years later when women were elected as delegates to the Manitoba MB Conference the Women's Conference was scheduled as an all-day Saturday meeting apart from the convention. It is now usually held in April. The Women's Conference elects four women to the MCC Women's Execu- tive. They serve for three years and keep the church groups informed of MCC needs. These church societies are actively involved in sewing blankets, layettes, and school kits, and in making of soap. The Conference is also involved with the World Day of Prayer. Says Helen Doerksen: "Women look forward to their annual Conference Day. It is good to be together, to be inspired anew, to take home new ideas to try out, to feel we are part of the church, and a part of building the Kingdom of God. NOTES Chapters 1. Winkler MB. Minutes . 1913. 2. Winkler MB . Minutes . 1913. 3. Epiphany (Heilige-drei-Koenige Fest), January 6, was for many years not only a religious holiday for the Mennonite Brethren, with church services, but also a day of remembrance of the break-away of the M.B. Church from the Mennonite Church in I860. 4. Winkler MB. Minutes. 1926. 5. Winkler MB. Minutes . 1927. 6. Winkler MB. Minutes. 1928. 7. Winkler MB. Minutes . July 19, 1929. 8. A church close to the Manitoba border. 9. This church is mentioned only in the Canadian Conference minutes. There is no additional information anywhere about this church, its ministers, number of members, dissolution. According to information from people living today in the Winnipegosis area there were only 5 to 6 M.B. families, who later moved to find "greener pastures." 10. Winkler MB. Minutes. 1929. 11. Manitoba MB. Conference Minutes. 1932. 12. Manitoba MB. Conference Minutes. 1948. 13. Manitoba MB. Conference Minutes. 1929. 14. Manitoba MB. Conference Minutes. 1931. 15. Manitoba MB. Conference Minutes. 1931. 16. Manitoba MB. Conference Minutes. 1930. 17. Minutes of the Canadian Conference. 1939. 18. Manitoba MB. Conference Minutes. 1941. 19. Manitoba MB. Conference Minutes. 1953, pp. 9-10. 20. Manitoba MB. Conference Minutes. 1955, pp. 10-11. 21. Manitoba MB. Conference Minutes. 1968, pp. 70-79. 22. Manitoba MB. Conference Minutes. 1969, p. 23. 23. Manitoba MB. Conference Minutes. 1970, pp. 36-47; 59-64; 75-89; 102-111. 24. Manitoba MB. Conference Minutes. 1970, p. 103. 25. Manitoba MB. Conference Minutes. 1940. 26. The Corporation Act of 1940 required all churches to deposit their church property titles in a Conference "safe" at Winkler. Since the Con- ference office has been moved to Winnipeg the "safe" has also been trans- ferred to the city. The reason for depositing all titles in the conference "safe" is simply that the local churches are not incorporated (except Winkler), and all church property is registered in the name of the M.B. Church of Manitoba (Constitution, Article XXII, Sec. 2b). Another practical reason is the fact that local trustees of a church often change, and the titles may be lost. Then also, in case of a church’s dissolution, "all real and personal property of such a church shall immediately vest in the Mennonite Brethren Church of Manitoba" (Article XXII, Sec. 5g). In such an event the Conference’s ad- ministrative body is responsible to administer the property, and the title must be available. 27. Manitoba MB. Conference Minutes. March 9, 1967, June 9, 1967 and Notes by Helen Doerksen. 79 PartIV DO NOT SPARE; LENGTHEN YOUR CORDS (Is.54:2) Chapter 9 OUTREACH EFFORTS OF THE MANITOBA MB CONFERENCE A. Winnipeg City Mission When the Canadian MB Conference transferred the Winnipeg City Mis- sion to the Manitoba Conference in 1939 the mission, because of internal dis- agreements, was in a crisis situation. In 1913 the Canadian MB Conference (then the Northern District Con- ference) acceded to the appeal of Johann Warkentin of Winkler to send a mis- sionary to Winnipeg. At that time Winnipeg had a small MB Church of thirty -two members, mostly of Swabians and Franconians who had emigrated from the Volga area in Russia, meeting in the North-End Chapel and af- filiated with Winkler and ministered to by Winkler preachers? William Bestvater was sent to Winnipeg by the Canadian Conference not merely to pastor the church, but to establish a city mission. 2 This he did with great success. Anna Th lessen was added to the work two years later. She started girls clubs and women’s sewing circles. 3 After eight years Bestvater left and Erdman Nikkei came to take his place. He stayed only a few years and left before a replacement could be found. In 1925 Cornelius N. Hiebert was assigned to continue the work of the city mission. He had been a colporteur and an evangelist. God had given him the gift of directing any conversation to spiritual matters, and doing it in so natural and tactful a way that it seldom caused offense. He had an intense bur- den for people. Anna Thiessen called him "ein begabicr Seelengewinner und ein gewaltiger Evangelist " 4 (a gifted soul winner and a powerful evangelist)* Hiebert had an absorbing interest in the physical and spiritual well-being of people. All these qualities contributed to an effective missionary ministry. The coming of the Russldnder immigrants in the 1920s drastically changed the work of the city mission. Now the Hieberts 1 time was taken up by work with the immigrants, and outreach into the community could not be done, ex- QT cept for faithful visitations to hospitals and similar institutions. According to the Canadian Conference the North-End Chapel was a mis- sion; it had been that since 1913, and was now supported as such. The con- gregation, grown to 300 members, most of them Mennonite Brethren immigrants from Russia objected to being classified as a mission. It argued that it had been an MB church since 1909 and that the city mission had been added to the church in 1913. The church, therefore, was not an outgrowth of the missionary efforts; rather, the reverse was true. The church had helped to support the mission from the very beginning. For instance, when Bcstvater ar- rived the then thirty-two member church had collected $137 for the work. 5 This practice was continued throughout the years. In fact, the mission leaned on the church, not only for financial support but for personnel — Sunday school teachers, singers, club leaders, and visitation teams. The brotherhood, by and large, realized that, since the coming of the im- migrants in the 1920s, the North-End Chapel had become, in all aspects, more of a regular church than a city mission; that city missionary C,N. Hiebert was of necessity the leader of the church, and that he was engaged and supported by the Canadian Conference. Rumblings were heard that the Conference was paying the salary of the Winnipeg church leader. These com- plaints created a general negative attitude toward the support of the mission. The country churches, struggling financially, felt that the Winnipeg church was more well-to-do than they were, and wondered why it should be sup- ported by the Conference, Others bemoaned the fact that the city mission work was being neglected, because the missionary was too busy with the church. On the other hand the church objected that Hiebert was often absent doing evangelistic work elsewhere on the continent. In 1936 the Canadian Conference gave the Hieberts a year of furlough for recuperation, which both of them greatly needed. In the same year the Con- ference also enlarged the City Mission Committee to six members, with three to be from Manitoba in order that these could have a closer contact with the work in Winnipeg. 6 The Conference also advised the new committee to work toward a separation of mission and church; that is, the missionary should not at the same time be the leader of the church. Since this change would be enacted while the Hieberts were on furlough, the North- End church felt some- what uneasy about C.N. Hiebert’s reaction. For that reason the church wisely appointed Frank F. Isaak as leader provisionally. The next year the Con- ference engaged the Hieberts for six months only, because the treasury was depleted, permitting him to do evangelistic work the other six months. This decision necessitated the election of a leader. Upon Hieberfs return to Winnipeg he was faced with the accomplished fact that he was not the leader of the church, but confined to mission work only. He did not covet the leadership as such, but was concerned about the progress of the church as well as mission work. How could church and mis- sion occupy the same building (which actually belonged to the mission) and each be given its proper share of attention? Hiebert tried hard to cooperate with the church leadership, but in his estimation a successful work could only be done if the missionary was also the leader of the church. This problem was openly discussed at the 1938 Canadian Conference held in Winnipeg. The conclusion after a heated and protracted debate was, that mission and church must cooperate. The chairman of the city mission board, JP, Wiebe, summarized, "A correct, mutual attitude between mission and church is an absolute necessity. Although every church, in its true sense, is also a missionary church, a church that is in direct contact with the city mis- sion, must be even more so. Mutual consideration of each other is very neces- sary," 7 The 1938 convention sparked a flurry of agitated discussions within the church, which obstructed the progress of the work and impeded cooperation, Winnipeg now had a city mission with Hicbert as missionary and a church with an elected leader in the same building, a chapel built with monies col- lected all over Canada and U.S.A, RF. Isaak and C.N. Hiebert had a meeting, discussed the problem prayer- fully and issued a joint statement which they called "An Explanation." "As leaders of the church and the mission we feel the responsibility as well as the duty to exert all our influence to pacify the people and direct the joint work into calm waters again, in order that God's pleasure can bless the work. "To achieve this goal, we consider it necessary to offer the church the fol- lowing explanation: 11 1. We believe that the church, whose first task is to proclaim the Gospel of saving grace to a lost world, should stand like a man behind the work of the city mission. We also believe that the majority within the church are striv- ing toward this goal, but regret that a few, by ill-considered remarks, have ap- parently given the impression that this is not so," (At this point F.F. Isaak made a warm appeal to the church to support the mission.) "2. We also believe that the work of the city mission must be carried on in full accord with the church, if the Lord is to bless it. If there is no full har- mony or if there is possibly a strained relationship, a successful and blessed work is unthinkable." Both of them, then, committed themselves to put aside any differences or friction. Only if agreement were impossible would they take the matter to the city mission committee and the church council. They wanted to avoid strictly any rumours of discord or dissatisfaction. C,N, Hiebert then made a personal statement: "I would now, as leader of the city mission, declare, that I fully endorse the decision of the City Mission Committee to relinquish the leadership of the church. Because of that I appeal to all brethren and sisters, in the interest of our joint work, to discontinue remarks concerning the question of our leader- ship and to stand unitedly behind the church leader. I repeat what 1 have said previously (For me it is not a question concerning church leadership), and for this reason this matter should never be mentioned again," 8 This "Explanation", signed by both brethren, was read to the church on Oc- tober 3, 1938. The appeal was not without success and the work continued 85 relatively smoothly for a while. The church’s worship services were held in the morning and the mission had its services on Sunday evenings. Any week- day services were arranged by mutual agreement. Unfortunately there were still a few members who created unrest and aggravated a contentious matter. In 1939 the Canadian Conference transferred responsibility for city mis- sions to the respective provinces. Manitoba elected six brethren: three from the province, three from the North-End Chapel and added the leaders of the mission and the church. The members were: J. A. Kroeker (Winkler, a mem- ber almost from the beginning of the city mission), H.P. Toews (Amaud), J. Epp (Steinbach), and from the church: C.A. DeFehr, H. Wiebe, F. Klassen and the two leaders, C.N. Hiebert and F.F. Isaak. According to the reasoning and understanding of the new board, mission and church must cooperate. The mission’s responsibility was to bring the gospel to the unchurched and not concern itself with baptism and reception into the church. That was to be the responsibility of the church. The board also wanted a missionary who would be at his task the whole year. If this would not work, the best way to resolve the impasse would be to transfer all mission work to the church. C.N. Hiebert could not agree to this. In his conviction evangelism and bap- tism belonged together. The difficulty continued for more than two years. The board called a larger meeting of all the MB ministers of Manitoba to dis- cuss the matter, but it resolved nothing. This distressing problem was studied again at the Manitoba spring Vertreterversammlung, but no solution was found. Soon after the convention C.N. Hiebert called a few brethren of the Board and aired his concerns. A few brethren had made derogatory remarks about the original members of the church, the Swabians, and this had created a rift which hampered the work. In the beginning the mission had a children’s meeting on Sunday after- noons in English for children of the community. Since the church wanted these meetings in German, they had to be discontinued. The Work was limited to hospital and house visitations, and no English services and expanded evangelistic meetings could be held. Invitations to come to mission services Sunday evenings fell on deaf ears, for the public conception was that the invitation was to a Mennonite church rather than to a mission. Communion services were held on Sunday evenings and occasionally the church membership was asked to stay for a brief meeting. This hindered counselling people looking for spiritual help. Before the church held a prayer meeting Friday mornings to pray for the unconverted. Only those who were free at that time attended. Many brethren who were free never attended and also were disapproving. So these had to be canceled. City mission work was not really supported by the church or the Board; it was merely tolerated. 9 All this weighed heavily upon Hiebert, and he could not work as he desired. Brethren from the rural churches had told him they could not support the Winnipeg work if it continued like this. Even American Mennonite Brethren who had generously supported the work had stopped their aid. Hiebert particularly deplored the decreasing attendance on Sunday evenings. A number of the Swabians had left the church. The Mission Board presented the whole matter again to the convention in the fall of 1940. Their statement to the Conference read: "It is not a matter of clarifying misunderstandings between brethren or justifying one or the other; it is not a matter of accusation against one or more brethren; the reason for discord is the divergent understanding concerning the work areas, work limits, and work methods. If guidelines for the city mission had been created earlier, the shock to the work would have been spared. "Now the Board does not want to accept the responsibility to continue ac- cording to the directives once received from the Conference (Canadian), and to endanger the whole mission work (as stated by C.N. Hiebert and other brethren), but the Board desires clear decisions on principle from this con- ference in order to be able to guide this important work." 0 C.N. Hiebert was prepared to rent a hall and continue the mission work there. No action was agreed upon, only the admonition that C.N. Hiebert and the church find a way to agree. At the 1941 convention C.N. Hiebert was still convinced that there must be a complete separation of church and mission. The Board tried to exert its influence towards an agreement but to no avail. When Hiebert was pressed whether the Board could depend on his continuing the work, he declined. Under the circumstances he could not work, he said. The 1941 minutes ex- pressed hopelessness: "This is a sad chapter in our Winnipeg mission’s his- tory. It had wrought great harm to the work of the mission as well as the church. This confirms again that the church and mission cannot work together. This system has outlived itself and is not applicable today anymore." 11 To the Conference, Hiebert reported, "Mission and church should be separate in order that people of other confessions could be reached. The North-End Chapel has been built with monies from many churches and people in Canada and U.S. specifically for missionary work. Today the church takes precedence and there is not much of an outreach any more. I love the church I love the mission. I thank you for all the love shown me, but I cannot continue to work under these circumstances." 12 C.N. Hiebert had ministered in Winnipeg for fifteen years, during the most exciting time of the mission’s expansion. To the original congregation at Bur- rows and Andrews and later to thousands of Mennonite immigrants passing through Winnipeg, and those who settled there, he was a spiritual father, teaching, encouraging, admonishing, directing them into deeper fellowship with the Lord. Many a young man, many a working girl, many parents wor- ried about how to provide for their families during the depression and forced to send their daughters to the city to find employment, received guidance and encouragement from this man of God. The city mission had been God’s provision for the immigrants of the 1920s, with brother Hiebert in a crucial 87 position. He was not merely admired, he was loved. An appropriate farewell was arranged for the Hieberts and due recognition was given him by the Board and by the church. William Faik became city missionary under the express arrangement that his work be outside the church, but with the active support of the three Win- nipeg churches. The Madchenheim (the girls’ home away from home) would remain the spiritual and financial responsibility of the North-End Church. Falk had to seek and find new areas of work. He continued with hospital visitation and now ventured into senior citizens’ homes, personal care homes, and prisons. He also immediately began "Sunday school" on weekdays wherever there was an opportunity, "in private homes, in churches, immigration halls, and other places," 13 Together with his helpers (there were many mission-minded people in the three churches), he had up to 350 children a week: English, French, Ukrainian, German, Jewish, Black, and Indian children. In this way, the homes were reached. Services were conducted in the Union Gospel Mis- sion, personal care homes, Institute for the Blind, and even in Catholic institu- tions. He held short services during the noon lunch break in the CPR and CNR workshops. Many heard the gospel. For two-and-a-half years Falk, together with the male choir, conducted services in the Hcadingly prison. Many doors were opened to the eager inquiry of the dedicated missionary. And what joy was his to see sinners humbly accept the grace of God! Already in 1941 the City Mission Board had suggested that the North-End Church buy the building on College Avenue. It was not until 1949 that the church did so. With consideration of the expenses the church had borne in the upkeep and improvements of the building, the building originally costing $17,000, was sold to them for $7 ,000, 14 The Canadian Conference, the owner, gave that money to the Winnipeg City Mission, which bought a chapel on 406 Logan Avenue from the Swedish Baptist Church, Now the city missionary had a place to gather the believers and such that were interested. The chapel was renamed "The Gospel Light Mission." The enthusiasm for the work of the mission seemed contagious and Falk always had willing, sup- portive helpers. Sunday school attendance of the Logan Avenue Mission soon reached eight-three because the South -End mission Sunday school was incor- porated into the Gospel Light Sunday School, A short time after that atten- dance reached a hundred students with fifteen teachers. "Hobby Clubs," organized by Frank Peters, were attended by up to forty- five boys and girls. A few of them were sent to a mission camp during the summer, and a number decided to follow Jesus, Other evangelistic attempts were made in the city. Entirely on his own in- itiative Heinrich Hiebert began mission work among the Jews in the North- End of Winnipeg, distributing tracts, selling or giving away Bibles, and witnessing of the love of God. He continued this work until far past his eightieth birthday. The Manitoba Conference acknowledged his efforts with a small annual honorarium. 15 In 1951 the city mission began a radio program in the German language over Winnipeg station CKY with speaker William Falk. This program was also aired from stations in Saskatchewan and North Dakota. Falk resigned from the city mission in 1952 and accepted the pastorship of the North Kil- donan MB Church, but he continued his radio program for some time longer. John M. Schmidt from Alberta, already well known as the speaker of the English "Gospel Light Hour", became the new city missionary. In his 1955 report to the Manitoba Conference Schmidt mentioned the many "missionaries" who assisted him in the various avenues of work. These came from the three Mennonite Brethren churches of Winnipeg and from the MB Bible College. He counted 300 such "missionaries." The Logan Sunday school had 130-150 children every Sunday, and fifty were sent to a Christian camp for ten days in the summer through the sacrificial giving of mission sup- porters. Elsie Falk and Margaret Voth started a girls club, and many others, too many to name, were willing to spend their vacation, or their evenings, or their Sunday afternoons to bring the gospel to children and adults, 16 Another Sunday school was held at the Union Gospel Mission in the after- noons, There were ten classes, 130 children, and thirteen teachers, recruited from the MBBC Such a Sunday afternoon operation required many cars to transport the children. There were always willing men who served the Lord in that way. Every Wednesday evening there was also a service at Union Gospel Mis- sion and after the program an opportunity for personal work with individuals who attended. The students called it "Midnight Watch." As a group they were able to communicate in seven different languages. This "Watch" was carried on from October to the end of May. Conversions were registered. 17 In 1957 the Manitoba Conference created a single committee for the Randmission and the city mission, named "Missions Committee," but popularly known as "Home Missions." All outreach efforts of the Manitoba Conference were now under one umbrella. The election for the First Missions Committee was carried out according to the constitution's division of Manitoba into rive districts. J.H. Quiring was elected as chairman of that committee. 18 At the time of the merger of the committees of city mission and Randmis- sion the Logan Mission Church was accepted by the Conference as an MB Church with forty-one members. John Schmidt, the city missionary, con- tinued as pastor of the church. For several years the Logan church collected a fund for a new building. In 1959 it bought a church in Fort Rouge 19 and all baptized members moved there, John Schmidt resigned to devote all his time to the radio ministry. For a few months the city mission work was without a worker. College stu- dents served the Logan mission until Rudie Willms was engaged in 1960. When Willms became city missionary, he asked for a job description. The newly organized Missions Committee's terse answer was "The city - that's your work!" 20 He continued for a while in the time-honored methods of his predecessors, but eventually concentrated mostly on evangelizing the im- mediate community surrounding the church, having clubs and Sunday school 89 in the church and conducting regular Wednesday evening services at Union Gospel Mission* The hospitals, senior citizens homes and personal care homes were regularly visited by Rev* Cornelius Wall? He was a kindly, elderly gentleman with much experience in counselling. Sunday school at 405 Logan increased from seven classes to fifteen* The church became too small for the large attendance and the Logan Neighbour- hood Hall was rented to accommodate five classes. A correspondence course for children was initiated and seventy children enrolled the first year* The next year enrollment reached 300. Again a sufficient number of concerned members from Winnipeg MB churches assisted in the teaching* In 1963, four believers were baptized, and in the same year the congrega- tion became a church with twenty-six charter members. Because of the crowded conditions at the Logan Church, the group searched for more ade- quate facilities* A church on Alexander Avenue was bought, with the help of the Conference, in 1964 P By 1965 the new premises were ready for occupa- tion. The Logan church was renamed Salem MB Church. After forty-two years of faithful, much appreciated service to the Men- nonite working girls in Winnipeg, Anna Thiesscn, because of age and ill health, resigned in 1959. There was no urgent need of such a service any longer, and the Conference sold the Madchenheim , and provided life-long support for Schwester Anna "so that she will not be in need and can live without worry/ 124 With the closing of the Madchenheim , the Logan mission becoming a church, the discontinuance of the work at Union Gospel Mission (individual churches took it over), and the retirement of Cornelius Wall, the city mission work, as it had been known since 1913, came to a gradual and inconspicuous termination. The city of Winnipeg had undergone tremendous changes in the meantime* The great influx into the city of Canadian Indians, many different Asiatics, and South and Central Americans has made Winnipeg a multicul- tural center. New mission methods, new procedures, new approaches were re- quired, A prodigious task awaited the mission board. The areas that received immediate attention were prison chaplaincy and hospital visitation. In the early days of city mission work the missionary, with the assistance of singing groups, had served the Headingly prison sporadically. In 1964 John Wall, the pastor of the Fort Gamy MB Church, served once a month* To minister to prisoners not only with a message and songs but with personal counselling also, the Missions Committee engaged John Quiring for the chaplaincy (two thirds of his time) as well as for the work of hospital visita- tion (one-third of his time), 25 Quiring was soon recognized as an excellent worker and became the assistant chaplain to the provincial prison chaplain* This involvement prevented him from visiting the hospitals, and that task remained dormant for a long time. Quiring’s work was very time-consuming. His assignments (Headingly, Vaughan Street Detention Centre, Portage la Prairie prison and prison camps) kept him very busy. He reported in 1969, for instance, that he had given approximately 1,700 interviews and counselling on sessions, forty-eight prison chapel services, marital counselling to fifteen in- mate families, and continuous follow-up of fifteen released persons. He dis- tributed approximately 800 articles of clothes, supplied by the churches. Furthermore he visited twenty-five churches to acquaint them with his work , 26 A number of Mennonite Brethren families became involved in this work, assisting in the care of the prisoners’ families. Ex-offenders were sometimes employed by Christian businessmen to give them a new start in life. In 1969 two ex -prisoners were baptized and joined the MB Church, 27 The following report to the conference gives insight into Quiring’s work 2S "It is 1:00 p,m. An RCMP officer calls the Court to order in the Municipal Hall at Lac du Bonnet, The accused is asked to come forward. He is a mar- ried man and father of nine children. He has an excellent work record and has held his job for the past 23 years. His wife who has been a bundle of nerves since the offence was committed, sits next to me on the front bench. The charge is read and the accused pleads guilty to the charge, "The defence counsel and I were permitted to speak on behalf of the ac- cused. After this the magistrate sentences the accused to one year at Heading- iy- "Upon hearing the sentence, the wife of the accused buried her face in her hands and gave vent to her pent-up feelings with loud and persistent sobs that filled the entire court room. Complete silence reigned for the next several minutes except for her sobbing and pleas not to take her husband from her and the children, l finally escorted her to an adjacent room where, once more, she broke out crying and began to shake uncontrollably. Her agony and misery increased as her husband was escorted to a waiting police cruiser. "Later that afternoon, I had the difficult task of breaking the sad news to eight of their nine children. Upon hearing what had happened to his father, the second oldest boy started crying and went outside. We could hear him crying above the sobs of the other children. "After spending an hour with the family, 1 left for home with a heavy and broken heart, as the emotional tics with this family were very close by now. Furthermore, I was fully aware of the heavy and uncalled for responsibi lilies that had been placed upon the shoulders of this wife and mother." B, The Gospel Light Mission of Brandon In 1954 a request came to the Conference from the delegates of Justice and Griswold to begin a mission in Brandon, Many of the young people, mem- bers of the churches, had found work in Brandon and the parents were con- cerned about their children where they would worship and where they would receive the right kind of spiritual care. No decision was made at that time, but the matter was referred to the Winnipeg City Mission Committee This committee investigated the possibilities in Brandon and engaged Abram J. Froesc of Boisscvain to begin to gather the MB young people who worked there, 3t) Because this organization was a branch of the Winnipeg City 91 Mission, it also became known as the Gospel Light Mission. Services were held on Sunday evenings; Wednesday was prayer meeting and Bible study time. The gatherings in the homes became too crowded. Through the efforts of A J. Froese the Hillside Mission Hall was made available for Sunday after- noons. Here the young people had their worship services and conducted a mission Sunday school. Singing groups were organized to serve in the hospi- tal and senior citizens homes. During the summer Froese would return to his farm, but minister in the mission on Sundays, In 1956 the Lawrence Warken- tins became the full-time mission workers. 1 A larger hall, the Foresters’ Hall, was rented. Now services and Sunday school were held in the mornings. In 1957 the mission group built its own meeting place (Fourth St. and Hill Ave.) with a seating capacity of 250 32 Under WarkenthTs leadership Sunday school increased to nine classes; three hobby clubs and two kindergartens were organized. Outreach was done in several senior citizens homes and the General Hospital. In 1960 the Gospel Light Mission organized into the Brandon MB Church with twenty-six members. 33 The previous year two lots had been donated to the mission in the Riverview area, a suburb of a thousand homes and no church. It seemed an excellent spot to begin another mission. The conference assigned $5,000 for a Sunday school building (the money was part of the sale of the Maria-Martha Madchenheim in Winnipeg), Early in 1960 Sunday school and clubs were begun at this new mission. Brandon MB members served there — one of the regular helpers was Martha Stobbe 34 The children came entirely from non-Christian homes. The Brandon MB Church continued to do mission work in its immediate church area and also in Riverview. Morning Sunday school and worship ser- vices were begun at the Riverview mission in 1962, with George Reimer engaged for a year as a full-time worker. 35 Then in 1965 the Brandon MB Church took over full responsibility of the mission. 36 Notes Chapter 9 1. Minutes of the Elmwood MB. Church. 2. Minutes of the Northern District MB. Conference. 1913. 3. AnnaThiessen ,Die Stadtmission in Winnipeg. (Winnipeg, MB: Regehr’s Printing, Winnipeg, 1955), pp. 13-20. 4. Horch, Esther. CJV. Hiebert Was My Father. (Winnipeg: The Christian Press, 1979), p. 72. 5. Thiessen, F.C. "Letter of Explanation to the Conference," Minutes of the Manitoba MB. Conference Executive . 6. Minutes of the Canadian MB. Conference. 1936. 7. Minutes of the Canadian MB. Conference. 1938. 8. Minutes of the Elmwood MB. Church. 1938. 9. Report given by the City Mission Board to the Vertreterversammlung at Niverville, 1940. 10. Minutes of the Manitoba Vertreterversammlung. 1940. 11. Minutes of the Manitoba MB. Conference. June 14, 1941. 12. Manitoba Minutes. June 14, 1941. 13. Manitoba Minutes. 1941. 14. Manitoba Minutes. 1949. 15. Manitoba Minutes. 1952, p. 58. 16. Manitoba Minutes. 1955, p. 28. 17. Manitoba Minutes. 1956, p. 30. 18. Manitoba Minutes. 1957, p. 7. 19. Manitoba Minutes. 1959, p. 50. 20. Interview. Rudie Willms, April, 1983. 21. Minutes of the Manitoba MB. Conference. 1962, p. 17. 22. Manitoba Minutes. 1962, p. 34. 23. Manitoba Minutes. 1964, p. 64. 24. Manitoba Minutes. 1959, p. 39. 25. Manitoba Minutes. 1965, p. 37. 26. Manitoba Minutes. 1969, p. 53. 27. Manitoba Minutes. 1969, p. 53. 28. Manitoba Minutes. 1968, p. 85. 29. Manitoba Minutes. 1954, p. 65. 30. Manitoba Minutes. 1954, p. 13. 31. Manitoba Minutes. 1956, p. 16. 32. Manitoba Minutes. 1958, p. 10. 33. Manitoba Minutes. 1960, p. 37. 34. Manitoba Minutes. 1960, p. 26 and 1961, p. 34. 35. Manitoba Minutes. 1963, p. 25. 36. Manitoba Minutes. 1966, p. 27. 93 Chapter 10 RANDMISSION AND HOME MISSION A + First Timid Efforts in Evangelism la the early years of the Manitoba Mcnnonite Brethren Church evangelis- tic work was conducted solely among the Mcnnonites of the East and West Reserves. The baptized believers were added either to the Winkler Church or to the two newly established ones, Grossweide or Kronsgart. As time went on evangelism became not so much an organized effort of the church, as of the individual member who won his relatives and friends for Christ. With the coming of the immigrants in the 1920s church activities were directed more in sealing the newcomers and establishing worship com- munities. Most immigrants were scattered over Manitoba, away from Men- nonite reserves. Their neighbours were English, Ukrainian, Dutch, Scandinavian, and so on. Very soon their Christian conscience asserted itself and urged them to bring the gospel to the people around them. Yet it took many years before anything constructive was undertaken. The main hindran- ces were the struggle to make a living and the ignorance of the English lan- guage. Several events aroused the churches to take up the smoldering torch of their responsibilities again. In the late 1920s the Rev. J. Lloyd Hunter, super- intendent of the Canadian Sunday School Mission, had begun short-term vacation Bible schools in Manitoba. He recruited a number of young people from the Winkler Bible School. The first ones were Nettie and Lena Kroeken They attended the Canadian Sunday School Mission seminar at Elim Chapel, Winnipeg, in 1928 and then look over the DVBS at Rosenbach School Dis- trict, six miles north of Winkler, 1 In the following year more and more Bible School students offered two weeks of their vacation to teach under the super- vision of Rev. Hunter, By 1933 the Winkler Bible School took over the or- ganizational part of the southern Manitoba area under the leadership of Abram A. Kroeker 2 In the beginning Canadian Sunday School Mission material was used, until their own could be developed. When the Kroekers gathered the young "missionaries 11 in their farm home for an inspiring and 95 prayerful send-off, the spiritual fervor and evangelistic zeal soared. Rev, Hunter also started a Canadian Sunday School Mission Bible Camp for children. Many Mennonite boys and girls attended free, if they had memorized 500 prescribed Bible verses. Others paid a nominal fee. Many of the children came home reporting they had had a conversion ex- perience. Naturally parents rejoiced, but gradually some began to wonder about the methods used to persuade children to make a decision. They felt that too much pressure was exerted. It made parents aware of their spiritual obligation toward children, and of methods of evangelism more in keep- ing with their own tradition. Rev, Hunter also held public meet- ings to arouse Christians to recognize their responsibility to bring the good news of Christ to the people around them. He would become very insis- tent, asking those people who would promise to try to win at least one person for Christ every year to raise their hands. 3 All these events awakened the slumbering consciousness of many Chris- tians about obedience to the command of Jesus Christ to carry the gospel to all the world. They had, of course, known these demands, but had postponed action because of circumstances. Now a few churches began having vacation Bible schools in their own areas. Others ventured out boldly to have the occasional service in a rented hall or school. Much singing was done in these services to attract the people. And it did that; the Mennonites began to be known as a singing people. These services were carried on by young people who spoke English fluently. The parents and older folk, busy earning a humble living and not having learned English well, prayerfully supported the young people in these efforts. Although the young people evangelized enthusiastically, problems arose. Since all Mennonite Brethren services and Sunday schools (even in the older churches of Winkler, Grossweide, and Kronsgart) were in German, the desire to attract people to their own worship services created difficulties. A peculiar paradox resulted: eagerness to evangelize, yet dread of the consequences. When someone was converted through the young people's evangelistic ef- forts, the questions were what to do with him or her, where they should wor- ship, how they could be nurtured "to grow in grace." Young people urged the church to have a few English services. This suggestion was strongly resisted by the older members. It was not only the fear of an unknown language, but alarm at the upsetting effects of bringing a foreign culture into the church. Mr. A, A, Kroeker 96 The problem was aggravated by impatient and unwise people. It took many years before the vexing questions of language and worship with non-Men- nonites were settled, indeed, not before many of the older generation had departed “to be with the Lord" and a new generation came into leadership. 4 The earliest venture of outreach into non-Mennonite areas was done in the Linda! School district south-west of Winkler. Poles, Germans, Czechs, Rus- sians, and others lived there. David Forsyth of the Canadian Sunday School Mission first came to Lindal in 1934, teaching and preaching. 5 Many were converted. Forsyth could stay only one month, but before leaving he con- tacted the Winkler MB Church and urged it to send someone to minister to the Christians there. Jacob A. Krocker and Peter J. Esau were given this as- signment. They served during the winter of 1934-35. 6 Esau continued for a few months longer. Approximately thirty of the converted people were later baptized by Henry S. Voth (Winkler) and Johann P. Braun (Morden). 7 The lat- ter occasionally also ministered to the group in German and Russian. His English was very limited. Braun’s great contribution to the progress of this work was to inform the Manitoba Conference of the outreach at Lindal and urge the delegates to send a permanent worker there. At that time the Conference took no concrete steps, except for a promise to encourage ministers and singers to comply with the request to visit Lindal. Winkler and Morden were to look for a brother who could serve there. To expedite the work a collection was taken at the con- vention ($28. 75). 8 Braun again reported at the fall convention. He also talked about a twelve- year-old boy who needed an artificial leg. A collection was immediately held to help defray the cost of the leg ($29.57). Another collection was taken for the support of the work at Lindal (S48.68). 9 It seems as if the Conference wished to support these evangelistic efforts, yet moved cautiously so as not to commit it- self to any definite decision. At the next con- vention it was decided to remunerate J.P. Braun with a collection in every church. 10 The various nationalities of the converts created a peculiar problem. It was difficult to mould them into a united spiritual body. Nationalistic feelings persisted. In 1938 a Czech Baptist minister from Winnipeg came to Lindal once a month to serve them in their own language. This compelled the 1939 Conference to take a definite stand concerning Lindal. Aroused, the delegates seriously considered the question: shall we allow the work that has been done in Lindal since 1934 to be taken over by the Baptists? God had given them the work, they con- cluded; they must continue it. They decided Johannn P. Braun 97 to do all they could to restore unity in Lindal and establish an MB church. Since the school was no longer available, a building was a priority, A motion was unanimously passed to go ahead and build a chapel. This 1939 decision to stand by the work in Lindal officially launched the Conference into a missionary operation, 1 1 The chapel was built during the same summer for S665.47. 12 Through the patient work of ministers from Winkler and Morden greater cooperation was achieved among the Lindal believers. Not all difficulties were immediately removed and some tensions remained for years to come. The economic situa- tion also aggravated the spiritual peace, A number of farmers had to give up farming in the area and move to what they hoped were greener pastures. It took another few years before a permanent worker was installed. In 1941 the supervision of Lindal and any other missionary effort was given to a newly created committee the Innere Missionskomitee. Not- withstanding its name it was not an outreach committee but an all-embracing board to do most of the work the convention had previously done as a whole, 13 Properly translated it was an "Internal Affairs Committee" for its duties were varied and many: to create an annual ministerial itinerary, to su- pervise the spiritual care of the conscientious objector camps, to foster Sun- day school in all churches, to attend to the spiritual growth of churches, and to promote outreach. Outreach beyond the Conference’s limits was called Randmission . Its methods were: evangelization of children (DVBS), personal witnessing, home visitation, colportage, and evangelistic meetings where possible? 4 Randmission became a separate standing committee in 1943. From that date on, the missionary efforts of the Manitoba Mennonite Brethren Church can be considered in two phases: the first from 1943 to 1969, and the second from 1969 to the present. The Period of 1943 - 1969 Randmission Now that the Conference had seriously undertaken outreach into one non- Mennonite area, the delegates began to search for other possibilities in the province. At the spring convention of 1944, Abram H. Redekopp was asked to travel throughout Manitoba to investigate possible missionary work in other places. He was advised to make inquiries first in areas where scattered Mennonite families lived. He visited the Mennonites in McAuley, Roblin, Swan River, Winnipegosis, Ste. Rose du Lac, McCreary, and Rrookdale, These lonely Mennonites, at a distance from any Mennonite Brethren church, struggled, not only economically but also against the encroachment of alien cultures around them. Their children had only non-Mennonite friends and most of these were not Christians, Several places had potential outreach pos- sibilities; the most likely one, according to Redekopp, was McAuley. 15 At the fall convention of 1944, Abram A. Kroekerand Frank Friesen were sent north to continue the investigation. They visited Sheridan, Flin Flon, The 98 Pas, Winnipegosis. In their estimation Winmpegosis was the most likely spot to start a mission. This sudden interest made people look for more possibilities. It was reported that there were ten more places in the south-east comer of Manitoba, close to the Minnesota border needing an evangel ieal witness. Investigation was called for Ames, Arborg, and Riverton. Jacob R Epp of Stcinbach used a map of Manitoba to point out to the convention mission potentials, indicating that Woodridge and Middleboro were especially needy. The Ukrainians from Sarto had begged him to minister to them. Since he spoke Russian fluently, he was able to do that temporarily. That convention (October, 1944) decided that if workers could be found, it was willing to expand, because it realized 'The fields are ripe; workers are few; much is still to be done. 1 ' 16 At the spring convention of 1945 enthusiasm for missionary outreach ran high and momentous decisions were made to step up evangelization among the Mennonites of the East and West reserves, and also to start new outreach ministries in Winnipcgosis and Ashcm. AH delegates expressed great eager- ness to proceed. West Reserve Already in 1936 and 1937 a gospel witness had been taken to the area south of Winkler by Jacob. J. Nikkei, a young, enthusiastic Christian. After his first year at the Winkler Bible School teachers and students, aware of his zeal for witnessing, asked him to spend his summer as a colporteur in the Mennonite villages and offered him $15 a month. Someone lent him a bicycle. With books, Bibles and Friedrich Stark’s prayer books (on credit from D.W. Friesen's of Altona) Nikkei set out with prayers and in the power of the Holy Spirit to visit every home. Often he would stop in quiet places, perhaps under a bridge, to pray for wisdom and strength. 17 Many who knew Nikkei's life of worldly pleasures before his conversion, were deeply impressed with the young man's sincerity. Others again firmly closed their doors to his eagerness. He did this work for two summers. Then the need to care for his family made him buy a farm in the Wingham area. A few years later when the Conference began to develop an enthusiastic missionary spirit, Nikkei appealed to the convention not to forget the great need in the Mennonite reserves. The Randmission committee asked him to continue to do the work he had done before. He moved his family to Oster- wick and for two-and-a-half-ycars was a colporteur to the West Reserve (1944-46). 18 At the next convention he reported that he had travelled 1,500 miles by horse and buggy, made 362 house calls, held eighteen services and started a youth endeavour (Jugendverein) in Osterwick. His wife began a sewing club there. 19 With the coming of the tent mission a revival broke out in the West Reserve. Nikkei had sown the seed; now came the harvest. For the sake of his children, he again moved back to his farm at Wingham. As much as his farm work permitted, he would still go out and visit people in the reserve. 99 East Reserve Since 1927 Gnmthal, in the East Reserve, had had a small group of MB members who worshipped together and were affiliated with the Steinbach Church. Through the years all the members had moved away except an elder- ly couple, the Abram Janzes. These pious people willingly offered their home for Bible study and services held by William Schroeder of Steinbach, who began these on his own initiative, A fair number of East Reserve Mennonites attended, and Schroeder was able to establish good rapport with them. The Conference began to support him with a small honorarium and asked him to visit that area twice a month and also to be the colporteur of Christian litera- ture, Hopefully the proceeds of the sale of books would pay for his expen- ses. 20 Lindal A full-time missionary worker, Jacob P, Kehler, was engaged for Lindal in 1943, He moved with his family onto a small farm purchased by the Con- ference, The house was repaired and enlarged for the Kehlers and the land rented to a well-known supporter of the mission, Harry Guderian. Kehler, using the English language, was quite successful. Sunday school doubled* youth work begun; people became interested and conversions look place. Ashern A few families of the early Winnipeg MB Church had moved into this In- terlake area. These had been frequently visited by the city missionaries, like Bestsvater* Hiebert* Henry S. Rempel. Later A. A. Kroeker, A.H, Redekopp Ashern Mission at time of Joe Wiebes 100 and Jacob D* Friescn had also ministered to them. The Peter J. Esaus were 21 the first to be engaged for the work there, moving in the summer of 1945* Esau, a man with musical talent, travelled by bicycle to visit farm after farm* On Sundays he would have services in any of the farm houses, up to three on a Sunday* His singing and music-making attracted many people. The next convention heard his report: he made 330 visits, talked to 27 sick people, held five Bible studies, 42 services, 28 Sunday schools, four choir classes, distributed 1,715 tracts, travelled 2,585 miles, 213 of them on foot There had 22 been four conversions. He also taught religion weekly in three schools; A year later (1946) the Joe Wiebes were engaged for Ashem, The Randmis- sion bought a 160 acre farm four miles out of Ashem. 23 The rural population included people of German, Dutch, Icelandic, Ukrainian, Indian, and Men- nonite backgrounds* House visitation, Sunday school, religious instruction in public schools (3:30-4:00), and Bible study were Wiebe’s methods of proclaiming God’s Word. Winnipegosis Since the initial policy of the Randmission among non-Mennonitcs was to begin with the children, Margaret Dyck and Augusta Will were sent out to Winnipegosis in 1945. A.H. Rcdekopp accompanied them, arranged for their accommodation, encouraged them, and left* Winnipegosis in 1945 was a town of 900 people and many churches, not one of them evangelical. Popula- tion was cosmopolitan English, French, Icelandic, many Indians, and so on. In the area between Winnipegosis and Fork River also lived approximately thirty to forty Mennonite families of the General Conference who wor- shipped in their own country church, the Nordheim Mennonite Church 24 These two mission workers began with home visitations, telling people that they would like to start Sunday schools* Some families responded joyfully. Two Sunday schools were begun one in Winnipegosis, the other in South Bay, seven miles away. Augusta Will’s place was soon taken over by Anna Dyck. The women also started club work and an adult Bible class. Mar- garet Dyck reported to the 1946 June con- vention: n A short time ago, after the evening service, a Catholic woman came to our house. Apparently what we had taught seemed incomprehensible to her* But this evening she was open and told us of her search for truth, and how much she wanted to be saved* Our joy was great to lead this sou! to the feet of Jesus. With God’s grace Margaret Dyck* Anne Dueckghe will remain faithful and grow in the Lord." 25 101 These workers stayed only one year; Margaret Dyck became a missionary in Zaire* The Abram Esaus accepted the Winnipegosis responsibility on a temporary basis for one year, for they too, were preparing to go to Zaire. Tent Mission The idea of a "tent mission” was first proposed in 1946. For many this was a completely new thought, but brethren from Russia remembered well Jacob Dyck’s tent mission to the non-Mennonites in southern Ukraine. The first year Henry Brucks and Henry Poetker went out to evangelize without a tent, holding their services in schools. In 1947 a tent ( 30 x 50 feet) was purchased and used during that sum- mer by Brucks and Abram Goertz in Ashem, Winnipegosis, Fork River, and southern Manitoba. They registered thir- teen conversions. 26 Year after year detailed reports were made by the mission workers to the Manitoba conventions. Usually the wives of the workers also reported at length of their experiences. Many a heart- warming story was related of people find- ing Christ or sad accounts of other rejecting Him. The delegates listened with great interest to these experiences: persons in hospitals responding to Christ in their last hours, some folk callously Henry Brucks, Henry Poetker refusing to listen to the gospel, children gladly receiving Christ but facing ridicule in God-despising homes, a Chris- tian father exposed to the steady acrimonious taunting of his wife and children, Christians who wished to be baptized but dared not, because of the threats of their family and relatives, faithful believers remaining staunch, shining lights in a dark and hostile world. The June, 1947 convention stated that in the two years of home mission work the Lord had done great things. There were now four "stations" (Lindal, Grunthal, Winnipegosis, Ashem) and the tent mission. By and large all workers agreed that although the work was difficult, requiring faith, great devotion and much prayer, radical changes had occurred in the lives of many people. William Schroeder summarized the events with a Grunthal woman’s comment, "Many things have changed in our area since you began to mini- ster to us here." To keep the missionary momentum going the workers were given three weeks "vacation” to visit the churches and report of their work. They could share a formidable list of activities on their stations: services for adults and children, Bible studies, prayer meetings, street meetings, house visitations, tract distribution, counselling. Also they could report of marvelous conver- 102 sions and implacable opposition. Table 25 28 Example of one year’s reports by the mission worker to the convention, June, 1950 Ashem Winnipegosis Lindal Total Number of services 136 112 59 Attendance 4728 2597 1753 9078 Bible Studies 44 46 23 113 Attendance 367 174 290 831 Sunday School 51 188 17 256 Attendance 1453 3642 372 5467 Home visitations 243 122 51 416 Visits to sick people 28 29 3 60 Personal witnessing 270 211 41 522 Distribution of tracts 1016 2533 7 Conversions: male 7 9 2 female 4 8 30 Miles travelled 7382 7116 1101 The Search for a Workable Mission Policy The 1947 convention thought it wise, now that it had a few years’ ex- perience in home missions, to lay down a few principles for their missionary work. These were developed by the combined committees of the Randmis- sion. City Mission and Fiirsorgekomitee (Committee of Reference and Coun- sel) and were accepted by the delegates of the October, 1947 convention. 1. According to Scripture, all who have become Christians must be bap- tized and accepted as members in the church. 2. Such a group of believers is to be known as a Mennonite Brethren Mis- sion of the Mennonite Brethren Conference under the leadership of the mis- sionary. 3. The missionary is directed to examine the baptismal candidates, to in- struct them concerning baptism, confession of faith of the Mennonite Brethren Church, church membership, the Lord’s Supper, and to baptize them with the assistance of experienced brethren, and to administer the Lord’s Sup- per. 4. The introduction to the Scriptures and the instruction of its principles form an essential element for the strengthening of the believer’s faith, for a ra- tionale of manners and conduct, and the cultivation of a God-fearing walk. 5. They arc to be educated in the right understanding of biblical principles. 6. For Winnipeg the same methods apply according to the special cir- cumstances of the city. 7. When a Mennonite Brethren mission is able to manage its own affairs and has a sufficient number of members, it is entitled to be considered an in- digenous church of the Conference. The Conference soon realized, to its consternation, that making rules (no 103 matter how biblical they were) for new believers who came out of a com- pletely non-Christian background with an entirely different set of cultural standards, was easier than putting them into practice. The mission workers very quickly became aware that to have new believers baptized meant going against the standards these had been brought up with, relinquishing the love and goodwill of relatives, and producing overt opposition. This matter re- quired patience and understanding. The rale that believers were to be known as a Mcnnonite Brethren mission also created conflicts. The Conference’s outreach goal was to bring men and women to a decision to follow Christ, baptize them and then organize them into a Mennonite Brethren church. This procedure was pursued in foreign missions and it was taken for granted it would also be done at home. The in- sistence on establishing MB churches caused the mission workers much grief, puzzled the converts, and contributed to the abandonment of the early stations. The new believers did not understand the term "Mennonite," believ- ing it to have ethnic connotations. It required patient and extended explana- tions, and still many objected. 30 Colportage In 1952 the Conference decided to engage a man for year-round col- portage. His travelling expenses were to be covered by die sale of books. It was not until 1955 that Peter W. Martens was engaged to do this work and also visit the outlying settlements of Mennonite Brethren members. 3 1 Daily Vacation Bible School For many years (1933-58) the Winkler Bible School had been in charge of the Vacation Bible schools held all over Manitoba during the summer months. 32 Many students during that time had unlimited opportunities to practice what they learned in school, and the Missions Committee gleaned valuable information of spiritually needy areas in Manitoba. In 1960 the new "field man,” J .J. Neufeld, began to direct the work. When his other assign- ments prevented him from continuing that supervision, Martha Stobbe, John Froese, Marvin Quiring and Edwin Kroeger in turn carried on the work till 1969. In 1966 the Home Missions Committee developed detailed "Principles and Guidelines for Daily Vacation Bible Schools." 33 These principles reiterated the three phase method, with modifications, that had been used throughout the preceding years: research an area as to the need of an evan- gelical witness, send in DVBS team for a week or two, in case of a fair response a full-time worker may be sent in to begin a mission. In 1969 the new executive secretary introduced a different concept of ministering to children. Field man After many years of deliberations concerning a field man for home mis- sions, this became a reality in 1960. John J. Neufeld from Grossweide was asked to undertake that task. He was to supervise vacation Bible schools, visit all the mission stations and help them with their problems, visit chur- ches and encourage them to support missions, look for open doors for new stations, conduct evangelistic campaigns, and help in the work of the city mis- sion. In addition to that full agenda the Missions committee asked him to start a Low German radio program. 34 With such a work load, it was in- evitable that real concentration would be possible in a few areas only. Within a few years Neufeld’s work was mainly the Low German radio program and evangelism, and the supervising and directing of mission stations was again in abeyance. Nevertheless, in 1962 he travelled 30,000 miles, supervised Vacation Bible schools of 2,846 children, and distributed 12,000 copies of his radio messages. 35 Ashern, the First Mission Casualty The Joe Wiebes became well-known in the Ashem area. People soon came to trust him or to hate him for he was very direct and insistent in bringing the gospel to them. He literally fulfilled the injunction to Timothy (2 Tim. 4:2). A little church was bought and moved onto the Wiebe farm, and a brightly painted sign proclaimed "Marne Chapel, Canada Inland Mission." The winter "fish road" inconveniently led across Wiebe’s yard, so Wiebe painted a large sign "Prepare to meet thy God" and planted it in the snow beside the trail. He also expanded his work to Moosehom, Clarkleigh, and St. Laurent. Wiebe, in constant communication with his heavenly Father, reported "it is wonderful the way the Lord leads. Last fall the Lord put it upon my heart that I should travel farther south to St. Laurent. At the first meeting there four souls were saved. From that time on we also went regularly there and more souls were saved." 37 Marie Wiebe reported to the Conference: "The Lord has done wonders in Clarkleigh. A few boys who before played at dances have been converted. One day the people again wanted them to play, but they refused. A woman angrily exclaimed ‘As long as that Wiebe was not in the district, everything went smoothly, but he spoiled it all’." 38 Marie Wiebe organized a women’s club, known as "Christian Fellowship Aid Meetings." Here the participants sewed necessary articles for the local hospital. This assistance was highly ap- preciated by the town council and by the hospital. Mrs. Wiebe was able to exert a positive, Christian influence upon the women. 39 The mission workers here encountered the same difficulties as at other places — economic depression, dwindling membership, and a complete lack of understanding of church affiliation, particularly the Mcnnonite Brethren church. The little church building on the farm was moved to the town of Ashem in 1955. After ten years of intensive and fairly successful work Wiebe became ill and had to resign his position. Ben Doerksen look over the work with the un- derstanding that he would leave after two years, No successor was found. 40 The Conference, somewhat disillusioned because no Mennonite Brethren 105 Church had been organized in twelve years, decided in 1958 to discontinue their support of Ashem. The people were informed of that decision. A fair number of believers were left without a shepherd. Some went to Moosehom to join the Baptist church, a few moved away, and a few remained to fellowship in small groups. The chapel was quickly sold to a Jehovah Witness group, although one of the believers offered to buy it. Today that group of believers has grown into a flourishing independent church, not affiliated with any conference; its pastor is a man by the name of Abe Froese. 41 A Period of Transition The period after the loss of Ashem was characterized by an intense search for the right approach to missions in Manitoba. The difficulties throughout the years in Lin dal and the steady loss of members in Winnipegosis raised serious questions about where and how mission should be conducted. The growing financial requirements for mission projects salaries, housing, church buildings, and maintenance became somewhat burdensome for the delegates. After all the years of missionary efforts not one of the three sta- tions was indigenous, nor did they want to organize as Mennonite Brethren churches. It was frustrating and depressing. Were the workers not doing their duty? the delegates wondered. Was the mission committee too lenient? To offer direction the Conference devised, in 1958, a five year plan for mis- sion stations to become self-supporting. It stated: 42 (a) in five years every mission station should be prepared to organize into a church and to become self-supporting. (b) The first year of its existence the Conference will pay the complete salary of the worker. (c) The second year the mission group pays one fifth of the salary, and with every following year commits itself to add a further fifth until it reaches self-support. This was contrary to all reasonable expectations. It was apparently impos- sible for the delegates to project themselves into the culture and thinking of non-Mennonites. A new trend in mission thinking had been felt for a number of years. The older ministers who had been at one time the great impetus for mission had died, and a new generation of leaders had other ideas as to methods. There was not only a cultural gap between the established MB churches and the mission stations, but also often condescending and patronizing at- titudes toward the groups of new converts. To correct this situation and to facilitate the progress from mission station to a Mennonite Brethren church a middle step was created the mission church, 43 The 1961 convention ac- cepted the recommendation of the Missions committee that a station was to organize into a mission church with the baptized believers, and that the worker be called "pastor." The church would be listed in the Manitoba Con- ference yearbook. The mission church would now accept more responsibility for its operation, electing a council, deacons, and committees (Education, ins Youth, Trustees). This did not mean that the mission church was entirely independent; the Missions Committee would still counsel and supervise. Neither would the mission church be indigenous; it would still be supported by the Conference, but it was to learn the responsibilities of a church, and, if possible, to learn to support missions and Conference. These principles were repeated in the 1964 Mission Policies, and a number of detailed regulations added (see Appendix). 44 The goal of these policies was to "evangelize in a given community by preaching and visitations in order to establish an organized church of Jesus Christ/' This goal had existed since the Conference began missionary work. It was exceedingly disappointing to the delegates that in spite of all their efforts it had not been reached. Lindal - a happy termination In 1946 a reunion of the people baptized in Lindal who had moved to other places was celebrated "to praise the wonderful works of God wrought in our lives, based on Acts 2: 11/ t4S Two former members are now missionaries: Della Shareski with the Bible Christian Union in Germany, and Dr* Ronald Guderian with the World Missionary Fellowship in Ecuador* He is at the present leading two medical research teams: one studying onchoceriasis (river blindness), and the other leishmaniasis (a tropical disease prevalent in Ecuador’s eastern jungle). 46 Abram Goertz was engaged as mission worker (1948-52) and asked lo win the youth of the area. With his artistic abilities he inspired the young people to produce a chorus book and beautiful posters advertising meetings. Church members were thankful and responded by buying an electric washing machine for the missionary’s home* Wilmer Komelscn (1952-55) succeeded Goertz. He persuaded the believers that adherence to a church would help them in loyalty and dis- cipline* Apparently the people felt no obligation toward the mission, coming and going as they pleased. All who attended, baptized or not, could vote on decisions concerning the mission. With the cooperation of ihc Randmission and the Commiucc of Reference and Counsel Komelsen organized Lindal into a church under Canada Inland Mission. It was not an MB church. Peter Penner was very effective (1955-57) with young people. Several were convened* The first winter he could not hold services because of im- passable roads, but Bible studies were held in Guderian T s home. Services were well attended during Fenner’s second year. After Penner the Lindal group wanted to continue on their own without a mission worker. That proved a frustrating experiment, and after a year the group approached the Randmission about inviting the Morden Christian Mis- sionary Alliance pastor to minister to them* 47 This request, quite naturally, perturbed the Committee and they asked Joe Wiebe, who had recovered from his illness, to lake over the Lindal work* The Wiebe s moved to Morden and immediately won the support of the Lin- 107 dal group by becoming members of their church. With tears in his eyes Joe Shiskosky officially received them into their midst New members joined the Lindal church, which spent $1,400 for an addition to their church building. Wiebe reported: "A minister came into our home for counselling. He found assurance of salvation. A young man found peace with God while working in his garden. A boy of twelve accepted the Lord at a wiener roast. A young man found the Redeemer in the hospital." As the other mission workers had done, Wiebe also extended his influence to Snowflake. There was one Mennonile Brethren family, the others were Presbyterians, Rudnerweider, Sommerfelder, Bergthaler. There were also those who designedly avoided Wiebe, just as in Ashem. With a mischievous smile and a twinkle in his eye Wiebe related the follow- ing incident when interviewed: "I was hopelessly stuck on a lonely, muddy road. I walked to the next farm and asked for help. The farmer and his two sons were having their evening meal. I recognized them as men who were very strongly opposed to my spiritual work. They laughed at me and harshly refused to help. Quietly I asked: Could your possibly put me up for the night? Immediately one of the young men jumped up, started a tractor and pulled my car out" 48 After six successful years at Lindal, years in which everyone in the area had learned to know and love Wiebe or to fear him, he resigned. An intensive evaluation was then undertaken by the Missions Committee, the members of Lindal and Snowflake, and the ministers of Morden, Manitou and Crystal City. Together with Joe Wiebe it was decided to dissolve the mission church. The rationale was as follows: Several families had already moved to Morden, and wanted to join a larger church because of their teenagers. Only three families remained. They also desired to join an evangelical church in Morden. The roads were vastly improved and all families owned cars. No member would really remain without spiritual nourishment. Daily Vacation Bible school could be carried on by the Morden MB Church. Snowflake could organize its own DVBS with the assistance of the Mis- sions Committee. Services could be planned with ministers from Manitou and Crystal City. 49 A farewell service was held June 19, 1966. It was a glorious thanksgiving for thirty years of God’s presence in that area. The group was one in the Lord; they had learned to understand and love one another. A few tears were shed. It was a victorious conclusion. Winnipegosis - a Pragmatic Conclusion Two years after the work in Winnipegosis was begun the John Froeses ar- rived. A house was bought for them and they stayed in the work for four years. By teaching religion once a week in several public schools (between 3:30-4:00, as the Manitoba School Act permitted), Froese was able to reach Winnipegosis Congregation eighty children. This work was gradually expanded to eight schools. Street meetings were begun. There were conversions and baptisms. 50 Two years later a small church building was purchased and attendance increased. Twice the congregation had baptisms of five persons each. In 1951 Peter W. Martens succeeded J. Froesc; he continued in the same active way for four years. The relative isolation of Winnipegosis and difficul- ties of transportation prevented this mission from feeling part of a larger brotherhood. This was one reason why it was not willing to become an MB church. Martens urged ministers and singing groups to travel north to fellow- ship with the people there. A few did. P. Martens reported: "Every Saturday we preach the Gospel on Main Street. Along the streets, alone or in groups, in their cars, in the businesses, people hear the Gospel. They stand behind open doors and windows and hear the Good News. Many of these never go to church, I am thinking of a woman, who every lime stands behind the screen door on the second floor and reverently listens from the beginning to the end. We told ourselves ‘And if only this woman would Find the Lord through our street meetings, we would be amply rewarded 1 /' 51 The Harry Loewens served after Martens, 1955-57. Locwen was especially successful with children, and a fair number of conversions occurred. Seven . , 52 believers were baptized. The Frank Peters stayed for three years, 1957-60. Every worker tried to be innovative. Peters held youth rallies in the Campbcliion ball park. Up to 150 young people attended. Frank Peters later became a missionary in Brazil, After Peters the ministry in Winnipegosis was somewhat unsettled for a few years. A permanent minister could not be found. Temporary workers were: Jake Buhler, Alfred Friescn* Henry Willms, John Frocsc. John Block 109 remained for two years. Discouraging factors in the Winnipegosis work were the poor crops and the subsequent economic depression. Many fine church members were forced to move to the city or to find better farming conditions. By 1967, there was only one member left. In the eyes of the Conference the situation seemed desperate. But John Block stated, "The decline in mem- bership is not an indication of closed doors in the community." 53 Joe Wiebe was persuaded to go to Winnipegosis and take over an apparently hopeless task. But Wiebe had been engaged by Mennonite Brethren Missions and Ser- vices to minister to the Mennonites in Mexico for three months. During that period Ed Hamm worked in Winnipegosis. Wiebe could not change the depressing economic breakdown in the community, however. Soon there were no members left. But the Wiebes discovered that the ministry of the various workers over the past twenty-five years had made a definite impact upon the community. The labours of the past had not been in vain 54 Arrangements were made with the Nordheim Mennonite Church, which had moved into town, to continue the mission work in Winnipegosis. There were a number of Mennonite families who had always been very supportive of the mission, assisting in Sunday school, Bible study and street meetings. The transfer service was held on June 15, 1969. Tent Mission Delights For five or six weeks every summer from 1946 to 1955 evangelists preached in tent meetings in Winnipegosis, Ashem, the East and West Reser- ves, and as opportunity was given, in Sifton, Camperville, Arden, Sperling, Lowe Farm, Morris, Woolrich, Wingham, Elm Creek, Newton Siding, Clarkleigh, Darlingford, Gravel Ridge, McCreary, and Fork River. After Henry Bracks, Henry Poetker, and Abram Goertz the following men mini- stered: Wendel Mann, John Regehr, Jake Friesen, Helmut Janzen and Jacob D. Friesen, who served seven summers. The brethren used the MB Bible College truck and collapsible benches. They always found willing local men to help put up the tent and take it down later. The tent could seat several hundred people. They would stay a week in one place, have services in the evenings, and visit people during the day. J.D. Friesen recounted some of his many experiences in an interview 55 One day in the Wingham area they found a stalled car on the road and offered their help. The man wanted to be pushed to the garage. They did, but this was miles away and they were worried about their gasoline supply. They had had only enough to get them back to Winnipeg, and this extra trip made it doubt- ful. When they arrived at the garage the man asked what he owed them. Replied Friesen, "Your payment will be your attendance at the evening meet- ing/' "That we will do," was the answer by the man who was known all over the district as one who unequivocally opposed evangelistic efforts. That same day the evangelists had afternoon coffee with a Mennonite Brethren family. During the meal the father told his son to fill up the evangelist’s car with gasoline. The Lord provided for their return trip. That evening the man whom they had helped attended the meeting with his whole family. His daughter i in was converted and later joined the Elm Creek MB Church. In Winnipegosis, an old man approached Friesen as he stood at the door of the mission church welcoming the people for the service. Friesen began to talk to him and asked him whether he was a Christian. The old man brusque- ly replied, "Son, I listened not only to the likes of you; I heard Billy Sunday." Friesen ’s quiet response was, "It is not only a matter of hearing good preach- ing, the Word of God must be accepted." After a moment of intense silence, the older man said, "Son, when I am ready, I’ll call you." Nothing happened at that time, but a year later when the tent mission was again in that area the old man came to Friesen. "I have been waiting for you," he said. "I’m ready now." Humbly he accepted the salvation of Jesus Christ. At a service in the afternoon he gave a powerful and touching testimony. A few weeks later he answered the call of God to his eternal rest. While the joys and the difficulties of these mission efforts created most of the interest and the problems for the Conference, other mission opportunities availed themselves. A growing trend in the thinking of the Conference was that successful mission work would best be done with a nucleus of Men- nonite Brethren members to establish a stable and growing church. These op- portunities did not create as much enthusiasm as the early mission stations had done, but all, except one, proved to be successful. Horndean The Canadian Sunday School Mission conducted vacation Bible schools in Horndean in the early 1920s. J.J. Nikkei worked for a short time in this area. When a school was moved to the Horndean railway station in 1932 regular worship services were held there on a non-denominational basis. Grossweide MB Church, the newly-organized Rudnerweide Church, and the Winkler Abe Quiring Family 111 Bible School took turns serving this group. 56 Many of the Old Colony Mennonites who had emigrated to Mexico in the early 1920s were returning. Almost all were economically and spiritually des- titute, for the Old Colony Mennonites of Manitoba refused to accept them. The Tent Mission, often having contact with these returnees, reported to the Conference about them and added, "The first mission field of our Conference should be our brethren according to the flesh." In 1952 the Altona MB Church building was moved to Homdean. A year later Abram Quiring became the mission worker, and remained until 1959 when he exchanged positions with Peter W. Martens. Because of the declining membership in Grossweide, Homdean was merged with the older church in 1964. Carman Scattered between Roland to Roseisle were a number of believers, mostly of Sommerfelder and Old Colony background, as well as a few non-Men- nonites. They had been served sporadically by Henry H. Redekopp from Winkler, Peter Penner from Linda!, and Henry H. Klasscn from Mordcn. Bible study and prayer meetings were held in Abe Wicbc’s home in Grays- ville. In 1956 the group rented a room next to the York Cafe in Carman and began with worship services. The first service was conducted by H.H. Redekopp with the Winkler Bible School choir singing. The group organized without a minister, hoping the brethren from Winkler and Morden would serve them. The same year they bought land for a church and immediately started to build. In the meantime they appealed to the Mennonite Brethren Conference for a minister. Mr. and Mrs. Peter W. Martens In 1957 the Conference responded by sending Peter W. Martens to them. Mar- tens lived in Steinbach and came to Car- man for weekends and stayed until Wednesday. The chapel was finished in 1958. Martens was succeeded in 1959 by Abram Quiring, who served until 1963. Quiring also expanded the work to Roland, and to Eldorado School south of Roseisle and Sterling, where mostly Old Colony Mennonites lived. The hunger for God’s Word and the eagerness with which they studied it, made the Eldorado experience one of the highlights of the work. Until that time the church was known as the Carman Gospel Light Mission, without a denominational label. When in 1962 it organized as a Mennonite Brethren Church most of the believers 112 quite willingly joined. A few did so reluctantly and a number refused and left. Work after the organization was a little more difficult, for Carman is a conser- vative town and hard to change. Brooklands Community Church In the early 1920s a number of Mennonite immigrants from Russia settled in the Brooklands area, at that time the outskirts of Winnipeg. Rev. Abram Peters from the North End Chapel went there every second Sunday to serve the settlers. After his death services were discontinued. Gradually the Men- nonites moved out, closer to church or work. In the 1950s South End Church branched out into Brooklands with a mission Sunday school. In 1 957 the Home Missions Committee took over the work, but the South End members continued to serve. Among these workers were Bert Huebner, Jake Klip- penstein, Nick Dick and Jake Froese. In 1963 the Home Missions Committee appointed Abe and Anne Quiring as mission workers. That same year they began with worship services in the BuUerwonh School. Non-Mennonites attended. A year later the first baptism of two candidates took place. Others were won for Christ who today are very active in the church. Friendship evangelism is their most successful method. The Brooklands MB Church became indigenous in 1971. Westview MB Church - Portage la Prairie By urging a number of Newton MB members who lived in or close to Portage la Prairie a mission was opened in 1959 with John Quiring as worker. The object of this mission was, of course, not only to gather the Mennonites but also to carry the gospel to all who would listen. In this city it was neces- sary to identify the work clearly as a church and not merely as a mission. The group of believers organized as a Mennonite Brethren Church in 1962 with twenty-two members. 7 A year later an architecturally attractive chapel was finished on Saskatchewan Avenue. Attendance increased. In 1964 Quiring concluded his report to the convention with, "Another encouraging aspect of our work is the young people. It is a very encouraging group, and they gladly participate in the devotional part of the program." After six years of pioneer work Quiring left for the prison chaplaincy at Headingly. John Epp stayed for two years and was followed by Ed Gicsbrecht in 1968. Giesbreeht remained until 1971 and the church decided to continue without a pastor. Gradually difficulties arose. Some of the members attended intermittently, others were moving away, active and supportive Christians of the Mennonite General Conference did not become members, evangelism was neglected. In 1971 the supervision of the mission churches was delegated to the Con- ference executive. The Committee of Reference and Counsel could not find agreement with the policy of the Westview church. Its argument was that the Mennonite Brethren Conference had established the Westview Church and was still supporting the church, that evangelism was neglected. It was averse to having the church move in the direction of an inter-Mennonite arrange- 113 ment. After a few intensive meetings with the membership, the Committee of Reference and Counsel proposed that the group purchase the building and be- come an independent church, or that the conference remain owner of the building and rent the facilities to Westview, but that the church be dissolved as a Monnonite Brethren church. The Portage la Prairie church was given one year to make a decision. The church as a whole still desired contact with the Conference and the MB members refused to become part of an independent church. In 1974 the membership decided to dissolve the fellowship. A few years later the build- ing was sold to a day care group. Executive Secretary At the 1968 convention the Missions Committee again proposed to engage the services of a field man, now called an executive secretary. The need of such a position was obvious. The Missions Committee met only three or four times a year. The mission workers' problems would have to wait until the next meeting, a few months later. Also, the committee members were unable to properly research the difficulties of the mission. For these reasons, it was claimed, the urgency of missions was diminished and there was little growth to be seen. The DVBS director changed almost every year. A permanent ex- ecutive could do the work better. The Committee also thought of the urgency of hospital chaplaincy and a half-way house, 59 The Conference was given the job description of an executive director and a recommendation to seek a brother to take over the task in 1969, This recommendation was accepted. NOTES Chapter 10 \. Interview. Nettie Kroeker, Jan, 19, 1982. 2, The Bible School took over the work of DVBS from 1933-1958. 3, The author, at that time a teacher in rural Manitoba, often had to test such camp contestants as to how well they knew their Bible verses, and report results to the CSSM, He also heard ihe concern of the parents about methods used at the CSSM camp to urge children to make a decision to fol- low Christ, He personally attended one of Hunter’s meetings in Winkler in which Hunter asked people to promise to win at least one soul a year for Christ, 4, Again the author, then a young man, often was a listener to the endless acrimonious debate of German vs, English, that created so much pain and unspiritual behavior, 5, Guderian, Harry. Letter to the author , January 10, 1983. 6, Guderian, Harry. Letter to the author. January 10, 1983, 7, Minutes of the Manitoba Conference , 1936. 8, Manitoba Minutes . Spring, 1936. 9, Manitoba Minutes. Fall, 1936. 10 Manitoba Minutes , Spring, 1937. 1 1 , The 1939 minutes do not actually state that the Conference was now 114 embarking on a new venture, but from that point on the Conference took responsibility for missions beyond their own church pale. 12. Manitoba Minutes. Fall, 1939. 13. Manitoba Minutes. 1941, p. 4. 14. Manitoba Minutes. 1943. 15. Manitoba Minutes. Spring, 1944, p. 12. 16. Manitoba Minutes . 1944, p. 13. 17. Notes about the work of J. J. Nikkei written by his wife, Mrs. Margaret Nikkei. 18. Notes by Mrs. Margaret Nikkei. 19. Manitoba Minutes. Spring, 1945, p. 14. 20. Manitoba Minutes. 1945, p. 8. 21. Manitoba Minutes. 1945, p. 6. 22. Manitoba Minutes. Spring, 1946, pp. 7-20. 23. Interview. Joe Wiebe, Nov. 23, 1981. 24. Manitoba Minutes. 1947, p. 16. 25. Manitoba Minutes. Spring, 1946, p. 30. 26. Manitoba Minutes. 1948, p. 9. 27. Manitoba Minutes. 1946, p. 13. 28. Manitoba Minutes. 1950, p. 22. 29. Manitoba Minutes. Fall, 1947, p. 9. 30. Manitoba Minutes. Fall, 1947, p. 22. General arguments opposing the formation of M.B. churches from a letter written by Harry Guderian, Nov. 30, 1982: "Why should Lindal become an M.B. church, when there are no Mennonites. It would have been more reasonable to call it a Polish Brethren church or an English Brethren church Lindal had no argument with the Mcnnonite Christians, but refused to carry their banner. To them it was noth- ing less than racial discrimination to do so I know you can counter all this by saying that ‘Mennonite’ is nothing more than a denomination However, here in southern Manitoba it is much more. Take the Mennonite language, Mennonite food, Mennonite cook book, Mennonite Museum, etc." 31. Manitoba Minutes. 1955, p. 5. 32. Pries, G. D. A Place Called Peniel. (Altona, MB: D.W. Friescn & Sons Ltd., 1975) p. 169. 33. Manitoba Minutes. 1966, pp. 35-36. 34. Manitoba Minutes. 1960, p. 23. 35. Manitoba Minutes. 1962, p. 29. 36. Interview. Joe Wiebe. Also Manitoba Minutes , 1949. 37. Manitoba Minutes. 1957, pp. 30-39. 38. Manitoba Minutes. 1957, pp. 30-39. 39. Manitoba Minutes. 1953, p. 27. 40. Interview. Joe Wiebe. 41. Interview. Joe Wiebe. 42. Manitoba Minutes. 1958, p. 21. 43. Manitoba Minutes. 1961, p. 50. 44. Manitoba Minutes. 1964, pp. 58-61. 115 45. Konferenz-Jugendhlatty Oct. 1946, p. 9. 46. HCJB pamphiet. 1985. 47. Manitoba Minutes. 1959, p. 3. 48. Interview . Joe Wiebe. 49. Manitoba Minute . 1966 , p. 28. 50. Manitoba Minutes , 1948, pp , 27- JO. 51. Manitoba Minutes. 1951, 52. Manitoba Minutes. 1957, p. 37. 53. Manitoba Minute s. 1965, p, 36. 54. Manitoba Minutes , 1968, p, 86, 55. Interview with J,D. Friesen, Jan, 19, 1982, 56. Author Unknown. A Brief History of the Horndean MB. Church.. June 18 t 1980. 57. Manitoba Minutes , 1962, p, 2, 58. Manitoba Minutes . 1964, p. 55. 59. Manitoba Minutes . 1968, p, 90. 1 1 a Chapter 11 MISSION AND CHURCH EXTENSION - Part I A. 1969 to the Present Determining The Mission's Direction The previous period had concluded on a somewhat somber note. Mission- ary efforts begun so enthusiastically twenty-five years ago seemed now to be at a low ebb. Three mission churches had been discontinued through the years. There were still four other mission churches, trying hard to reach the communities around them, but of these the greater part of the membership was of Mennonitc Brethren background. The apparent inability to reach non- Mennonites with the gospel and make church members of the converts gave the Conference a feeling of failure, and resulted in a general decline of mis- sion interest. Valiant efforts were made by a number of delegates of the 1968 conven- tion to pinpoint the reasons for indifference. Said one, "We have lost our first love for the Lord and his work”; another offered, "We need more reports of the mission work in the Rundschau and the Herald (MB periodicals)"; one added, "Perhaps it is time to redirect our resources into areas of greater oppor- tunities," Also, one must consider the fact, a new generation had replaced the old. The "old guard 1 ' with its fervent missionary zeal, but little understanding of the thinking of non- Mennonites, had passed away; the new generation was influenced by the societal culture to a much greater degree. In a period of economic opportunities, many were preoccupied with personal advancement. The 1968 convention took definite steps to revive interest in missions at home. The Home Missions Committee was to prepare a quarterly newsletter and send it to the churches for free distribution to all members. After years of discussing the pros and cons of creating the position of field director, they finally decided to engage the services of someone who would devote his time to the expansion of missions. He was to begin his work in the fall of 1969. 1 The Home Missions Committee found in James Nikkei a man with vision, knowledge, energy, and enthusiasm to direct the work. He was given suffi- 117 cient time to study missions situation of Manitoba and to propose plans for the future. Together with the committee and its chairman, Victor Adrian, Nik- kei tried to formulate the aims, methods, and principles of home missions. Adrian, a man with a heart for outreach, had been the author of the 1964 mis- sion policies. The Committee’s first objective was to win the support of the general MB membership of Manitoba, not only the delegates, for its task. Unfortunate, and deep-rooted, was the idea that the "church" was the group of believers at home and "missions" the people beyond the secluded pale of the Mennonite Brethren Conference, that is, the non-Mennonkes, wherever they lived. The truth that all believers are equal before God, irrespective of colour, race, nationality, language or financial standing, had to penetrate the thinking of the home church. The church, the Body of Christ, was to be an agency for good, a messenger speaking redemptively in a world plagued by problems and evil. By word of mouth and by writing, the Manitoba MB churches were en- couraged to activate their faith in the world. Every church was to be a mis- sionary church and every Christian a witness to the saving power of Christ. In the meantime the Conference had also appointed a commission to study the "effectiveness and usefulness in the light of the expenses involved" of the four major areas of conference work: MBCI, WBI, Radio, Home Missions. 2 The commission for Home Missions consisted of PJ. Doerksen, A. A. Unruh, J.D. Friesen. According to their judgment the proclamation of the gospel was a priority, because of Christ’s command (Ml 28: 19, 20), His extension program (Acts 1 :8), His statement of true value (Mk, 8:36), the example of Paul (I Cor. 9: 16), and the practice of the early church (I Thess. 1:8) 3 They added, "Education, be it at Winkler Bible Institute or Mennonite Brethren Collegiate Institute or at any other institute, can only be justified as a church program on the premise that it will aid in preparing individuals to witness and carry out Christ’s command to evangelize." 4 One of their recommendations, strongly emphasized, was that the remain- ing mission churches (whose membership consisted mainly of Mennonites) be considered full-fledged churches even though they would need financial aid. That should be the responsibility of the Conference, not of the Home Missions Committee 5 The new field director and the committee inspired each other to do evan- gelism aggressively, enthusiastically. The committee itself was divided into three commissions: the inner city, the suburban, and the rural area, in order to better plan and implement new projects. Chaplaincy and Hospital Work To relieve the Home Missions Committee of its responsibility toward the mission churches (Salem, Rrooklands, Carman, Portage la Prairie, now con- sidered full-fledged churches) the 1971 convention decided that the Board of Trustees would look after the financial needs of these churches and the Com* mittcc of Reference and Counsel (CRC) after the spiritual 6 The only work left to the Home Missions Committee was the chaplaincy and hospital visita- tion, (Note: Because the CRC was not familiar with the problems of the former mission churches, this decision was revoked by the 1976 convention, and the responsibility returned to the Board of Missions until these churches would become completely indigenous,) The two areas now still under the Home Missions Committee's jurisdiction were well taken care of: prison chaplaincy by John Quiring and the hospital visitations by Joe Wiebe. Since Joe Wiebe had recovered from his heart at- tack, he was asked to attempt hospital visitation half-time. But Wiebe could never do his assignments part-time. He became very deeply involved in it. At Joe and Marie Wiebes* Visitation the 1971 convention he reported, "The Lord opened opportunities in twelve different hospitals, the blind institute, senior citizens homes, and in many private homes," Wiebe was a very effective counsellor and doctors, nurses, and concerned relatives referred him to the sick. People from his former mis- sion communities would contact him, if they happened to be sick in city hospitals. He visited a polio patient in the King George Hospital weekly for many years. 7 Wiebe reported, "Some people have been saved. Some are old* feeble, crippled. With some of the unfortunates, I have weekly visits for fur- ther instruction and encouragement from the Bible. I call them the * scattered church". The Word of God is a real comfort and encouragement for many,’ ,5i He also conducted a weekly Bible study in Lions Manor. Even the privacy of his home was sometimes invaded by those who needed spiritual counsell- ing; Wiebe was always ready to offer help no matter how tired he was. "There arc a lot of trials, tears, tests* fears in the life of the patients, and their loved ones, and often it means a preparation for death." 9 "Wc find broken hearts, depressed and captive under the power of the evil one. We thank the 119 Lord who can solve every problem/' 10 Wiebe had wonderful support from his wife. They kept on singing "We will work till Jesus comes" as they had done since the early days of the ministry. They retired in 1979, but as long as God gives them health, they will continue to point people to Jesus Christ. The same year, 1979, the following recommendation was accepted by the Conference: "That the half-time chaplaincy be deleted and that it be com- bined with the Christian Resource Center work/' 12 John Quiring, in the meantime, had been appointed by the Director of Manitoba Corrections to serve as acting provincial Protestant chaplain until a replacement would be found. This added much to Quiring’s responsibility, but it confirmed the respect he had with the officials of the Corrections department. On a monthly basis Quiring also visited the Birds Hill and Ban- nock Point Rehabilitation Camps, Marital counselling was often necessary. Quiring revealed a sensitive and understanding spirit in dealing with these derelicts of life. In 1979 he was transferred to the Christian Resource Center. George Klassen became the chaplain for a few years, then Gerald Hil- debrand, and after him Walter Wiens, New Horizons - The North After the chaplaincy services for hospital and prisons had been assigned, the Missions Committee was free to explore new areas of work. Following a period of intense research and many prayers, the Committee decided to make the North its field of activity, A two-pronged thrust was to be carried out: Christian day camps and Bible study groups promoted by friendship evan- gelism. The Christian Day Camp program was a new venture, combining the goals of daily vacation Bible school and the camp adventure. It simply brought the camp to the children instead of the children to the camp, A Christian Day Camp program ran from Monday to Friday, 10 a.m. to 4 p.m, The daily agen- da was skillfully developed to include a morning Bible study lesson, camping skills sessions, creative expression periods, and large group sing-songs, stories, object lessons and various wilderness encounters. Campers were named and divided by age as follows: The trail campers, age 7-8; wilderness campers, age 9-10; the survival campers, age 11-12. The camp leaders were responsible for their assigned group for the entire week’s program. Campers went home for meals and nights, giving them the opportunity to transfer their experiences into their home settings on a daily basis. 13 The objective of the program was to foster wholesome personal development: spiritual, physical, social and mental. This program replaced DVBS as it had been carried on by the Home Mis- sions Committee for many years. The individual MB churches throughout Manitoba were still urged, however, to conduct vacation Bible schools in their communities. Christian Day Camps were also designed to introduce the camp staff to the homes. Places where these contacts were successful could be followed up with Bible study and hopefully with worship services. i on The Committee tried to involve volunteers from the southern ME chur- chcs. It was anticipated that the rapidly developing northern area would at- Christian Day Camp Activities tract a number of church people from Southern Manitoba, who would then be willing to align themselves with the Home Missions work in some specific Christian venture. Such volunteers would be known as "Lay Mission As- sociates," men and women "who accepted the call of God to become deliberately involved in the ministry of witness and proclamation of the Good News of the Gospel in their social, geographical or vocational com- munity." 14 The target area in the North was to be: The Pas, Flin Flon, Cranberry Portage, Snow Lake, Thompson, James Nikkei, the executive secretary, would personally direct the northern thrust by locating in The Pas. The com- mittee sent out a general call to the MB membership of Manitoba: "We are not interested in erecting buildings, but in calling men and women to Christ and into His service. We invite you to consider your responsibility before the Lord, Why don't you join the James Nikkels in penetrating the North for Christ" 13 During the summer of 1970 the Christian Day Camps were operating in the North as well as in the Portage la Prairie area. A few years later Ken Neufeld, at that time the Christian Day Camp director, reported: "Many campers arc accepting Jesus Christ and are followed up through the winter. As staff members visit the campers’ parents, they are warmly received and frequendy discussions turn to God’s offer of salvation Christian Day Camps are serving as a bridge into new communities," 16 The Pas The Nikkels moved to The Pas in the fall of 1970. The first "Lay Mission 121 Associates' 1 were the Ron Kroekers. Their initial efforts focussed on estab- lishing themselves as recognized and responsible citizens in the community, taking part in local activities, always being prepared to offer a Christian wit- ness. Next Nikkei was able to organize several Bible study groups which he named "Neighborhood Life Groups." These groups had several objectives; They were to be charitable organizations promoting "Christian services, pastoral care and counsel according to the needs and resources of the neigh- bourhood," They were to be "discovery groups for the purpose of exploring man’s uni- que purpose, potential and responsibility before God and fellowman," Neighborhood Life Group, The Pas They were to be gatherings for Bible study "for the glory of God and for the edification of His people." They were to be places where "reading material which would encourage adventurous and abundant Christian living" would be available, (Official Statement of Purpose, Function and Operation of Neighborhood Life Groups) Nikkei's philosophy of Mission was a community penetration approach, rather than the traditional church building-centered method. The formation of local church organization should not be hurried. In all Neighborhood Life groups the creed and code of the Mennonite Brethren Church was basic in conducting the Bible study. All participants were informed that the plans and programs of the Neighborhood Life Group would be structured by the people of the group, and not imposed by an external authority. New Christians would organize by mutual consent when the need arose. This organization might be quite different from what was generally called a "church" and some feared that the Conference would object and remonstrate with the group. 199 Therefore, this appeal came from a prominent member of The Pas group, Henry Toews: "We would ask the parent church to demonstrate leadership which is truly spiritual without petty organizational strings attached. The parent church must trust the group with a blank cheque." Remembering the controversial experiences with church organizations of former years, the Conference watched the developments at The Pas with curious interest and some apprehension. There were conversions and the questions of baptism and communion became acute. The solution would be to organize a church, for that was the New Testament pattern. Nikkei and the Home Missions Committee seriously pondered the problem and spent much time in prayer. A church would consolidate the believers into a firm and loyal body effective for follow-up and outreach, "assuming the role of burden bear- ing and spiritual care and admonition.” 17 There were more than fifty people involved in the Neighborhood Life Groups. Many of them were still members of other churches. To organize a church would mean a break with their former allegiance. Nikkei suggested keeping the community work intact as Neighborhood Groups and to let another group form with the Mennonite Brethren label. The Neighborhood Life Groups would then gradually become part of the charter group with the MB affiliation. The Pas group organized into a church with eight members May 1 , 1972. They worshipped in the Keewatin Community College with an attendance of around 75. Tlie Neighborhood Life Groups were continuing with marked suc- cess. Outreach also included a Dial-a-Mcdiiation, weekend camps, jail visita- tion, and a men’s breakfast club. Increasingly the converts themselves became "fishers of men" and the group grew. A Christian Center program was begun. A storefront office in the downtown area was rented and trans- formed into a book-nook, reading lounge, a pastor’s study, and counselling of- fice. In 1975 the bakery next door to their storefront location on Ross was purchased and renovated. This became the new Christian Center. At the 1973 convention the Neighborhood Life Church of The Pas was of- ficially accepted as a member of the Mennonite Brethren Conference of Manitoba. Its membership in 1984 stood at twenty-five. Because of economic pressures the working force of the North changes continuously; people move to another northern town or return to southern Manitoba. Twen- ty-five members in 1984 is, therefore, not an accurate indication of member- ship in The Pas church. Nikkei estimates that during his seven years in The Pas alone, approximately thirty people were baptized. Today they are scat- tered all over Canada. Leaf Rapids Successful Christian Day Camps were also conducted summer after sum- mer in Cranberry Portage, Snow Lake, and Leaf Rapids. Leaf Rapids, a mini- ng town in the making with an eventual potential population of 3,500, offered a unique opportunity. There were no churches there as yet. To be the first church in a new place was so appealing that the Home Missions Commit- 123 tee recommended to the 1972 convention that a work be established there. Even before the proposal to the Conference, the Committee had long and serious discussions so that it would be clear about the goals of the new work. Learning from the experience of church organization in The Pas the Commit- tee decided that believers must band together as a church as soon as possible. Since the leader is a Mennonite Brethren worker, he would unreservedly ac- knowledge his MB allegiance. But the purpose of going into Leaf Rapids was still foremost to bring people to a saving knowledge of Christ, A Leaf Rapids survey indicated that most residents preferred a non- denomi national ministry. The first worship service was called for March 19, 1972. All people interested in a church service were invited. Officials of the Sherritt Gordon Mines and the Leaf Rapids Development Corporation were present. After the worship service a committee of three was formed: A Leaf Rapids resident, a minister from Lynn Lake and James Nikkei, Services were now regularly conducted. Shortly after this inauspicious beginning the Northern Inter-Church Chaplaincy Committee arranged for a ministry for all Protestants and Anglicans, The Home Missions Committee, remembering their experience with this chaplaincy in Gillam, Manitoba, doubted the wisdom of joining with them. They firmly believed that the town needed an evangelical witness. Prayerfully they discussed it with all concerned and then appointed their workers, the Gilbert Bergs, to begin work in Leaf Rapids in June, 1972, The following year Berg reported: "The Lord is building His church in Leaf Rapids, Its name is Christian Fellowship Group. It is composed of Christians whose goal is to be a demonstration of the Gospel in this community." 18 Berg put a book rack of Christian books in a local store, and showed two feature- length Christian fi lms in the Community Recreation Hall, A junior choir of girls was organized by two ladies of the church. The worship attendance was around fifty with good Sunday school participation. This fellowship was operating with considerable freedom as to membership, though the leader freely acknowledged his Mennonite Brethren affiliation. The members were studying the Mennonite Brethren statement of faith. Jointly they issued a paper, "Membership Requirements," which detailed the conditions for mem- bership in their group. On January 13, 1974, twenty believers openly declared their willingness to be identified with the Christian Fellowship Church as members. Snow Lake Snow Lake, another mining town, approximately 130 miles northeast of The Pas, with a population of 2,000, had had successful Christian Day Camps for several summers when the question of starting a new work there was seriously considered. Because of limited financial resources of the Con- ference, the Home Missions Committee had to proceed cautiously in the es- tablishment of new churches. In 1974 it was decided to send a worker to Snow Lake, The logical choice of a worker was Ken Neufeld who had been the director of the Christian Day i oa Camps and was doing follow-up work with converts, Ken and Carolee Neufcld were installed in September, 1974, Again, as in Leaf Rapids, Sunday morning worship services were im- mediately begun. The first Sunday the Neufelds worshipped as a family, but within six months attendance rose to thirty-seven. Soon after this humble beginning the Christian Center was opened with a downtown storefront church office, reading lounge, and book nook. During the first three weeks 190 people had visited the Center. Faithfully the Neufelds ministered to the people. Early in 1975 ten people committed their lives to Christ The first baptism was in 1977. Their worship facility was very inadequate. Sunday school space was at a premium. Adults discussed lessons in an adjacent hairdresser’s shop, while the teens gathered in the furnace room.Thc need for better accommodation was most obvious during the Sunday services. An area that could seat forty-five was frequently filled with sixty or more, A new building, 70 x 40 feet, was dedicated March 30, 1980. The organizational process of the Snow Lake group was somewhat slower than in the two other churches of the North, The first five years the pastor made the necessary decisions. The next two years, church membership, its responsibility, its value for the individual as well as for the local group, was studied very seriously. The confession of faith of the Mcnnonite Brethren was also carefully examined, as well as the church’s relationship to the Con- ference. Then a council was elected to assist the pastor, and on March 25, 1979, the group held its chartering service with eleven members. 20 In 1984 there were twenty -six members; many more than that were bap- tized during the years. One typical experience is described by the Neufelds: Gary and Holly had a dream of establishing a wilderness commune, accessible only by canoe or snowmobile. They were living together, making plans, and travelling in an old panel truck. In their search for an ideal location, they were drawn to Snow Lake. They arrived in the winter of 1974-75 and found temporary ac- commodation in a small lamp-lit cabin at the edge of town. The Christian Center sign on Main Street attracted them because they were looking for information on how to sponsor an overseas child. This initial con- tact with Ken and Carolee Neufcld developed into friendship. In a short time, they knelt together to receive Christ as their Savior, Im- mediately they began to change their lifestyle and their goals. The one roman- tic dream they clung to, however, was to have an outdoor wedding. On February 9, 1975 Gary and Holly were married near Snow Lake beside the beautiful Wekusko Falls in a majestic cathedral of jagged rocks, glisten- ing snow, and frost- laden evergreens. It was a warm midwinter day with temperatures at 6 degrees Fahrenheit. As the water tumbled and frothed below, they said their vows to each other. The newlyweds established a Christian home and freely shared their faith. Through their witness a number of their friends in Snow Lake came to the Lord. Since then they have lived in their native provinces of Saskatchewan 125 and British Columbia and many of their extended families have become Christians. Their lives are a testimony to "All things have become new 11 (2 Cor. 5:17). Grace Church of the Mennonite Brethren Cranberry Portage In Cranberry Portage, too, the Christian Day Camp had carried on its min- istry for years. This town is a tourist center, nestled between two lakes. Its small population of 1,000 swelled during the summer with the coming of tourists who were outfitted there for fishing and hunting in the North. The only Protestant church was a Presbyterian one which had difficulty keeping the pulpit supplied. Likely because of the favourable reputation the Christian Day Camps enjoyed in the North, and, perhaps because a few Mennonites at- tended the church, an invitation came to the Mennonite Brethren Conference to place a minister there. In 1978 the Home Missions Committee took over the Presbyterian mis- sion. 21 The congregation was dissolved as a Presbyterian church and a work- ing relationship with the Mennonite Brethren Mission was established. In the beginning it simply became an affiliated group of the Mennonite Brethren. The attendants of the services did not become Mennonite Brethren members. That was left to the future and their voluntary decision. Transfer of the property was negotiated with the Presbytry, and the church renamed "Grace Church of the Mennonite Brethren." After the interim pastor, Gary Sawatzky, John Nikkei became, in 1980, the resident minister of Grace Church as well as director of Simonhouse Camp. John and Maryanne involved themselves in community activities, and through these they became well known and appreciated. Their Sunday morn- ing 11 Adult Bible Coffee" (adults did not like to attend Sunday school!) be- came an effective evangelistic hour. Most of the participants were non-Christian, but such who desired answers to a superficial or troubled life. 22 In 1982, June 20, a chartering service with ten members was held. A few of the old Presbyterians would not change their allegiance, but regularly and approvingly attended the worship services. Nikkei writes of one of the joys of this lonely outstation: "Just after Christmas, two years ago, a young man came to my office. He was married and had three lovely children. He was at the end of his rope. He was ready to separate from his wife a constant battle raged between the two. However, he wanted to do anything to keep the family together. Did I have any help for him? We discussed God’s plan for man in general specifically for him. He felt insecure. God offers a purpose for life. He wanted God’s forgiveness and acceptance. He prayed to admit Christ into his life. A week later his wife came with the same request. She, too, wanted to change her life. We started weekly Bible studies in their home. They struggled with their relationship. but slowly began to follow God’s directives. God is working a healing in the family." 2 ^ Thompson Christian Centre Fellowship, Mennonite Brethren Affiliated From the very beginning of the northern thrust by the Missions Commit* tee, Thompson was eyed as an evangelistic outreach possibility, Thompson is the largest city of the North, It is in a strategic position as a center for the unification of the northern churches* There were several reasons why the Committee delayed the establishment of a mission in that city. Thompson has a Mennonite Church as well as a num- ber of evangelical churches* Yet a large percentage of people do not attend any church. After repeated consultations with the Mennonite Church and the Thompson ministerial, it was decided in 1978 to begin another evangelical witness there. A number of Christian Day Camp programs had already been carried out. The Christian Day Camp office was now transferred from The Pas to Thompson, The church planter was Gary Sawatzky and the lay mission as- sociates, John and Martha Freese. Sawatzky began immediately with worship services in October of 1979. A core group of four families identified with the ministry. Some twenty-five to thirty-five began to attend the services. Office and worship facilities were rented. In October 1981 the group held a baptism and a chartering service with ten members. 24 The northern pastors met people with varied religious or non-Christian backgrounds. One of these surprised Gary and Joyce Sawatzky. Gary writes: "A lady, single, started to come to the church. She was from a strong Men- nonitc home and knew the Bible well. She began dating a fellow with no church background. He accepted Christ as his Saviour and eagerly began to study the Bible. They were married. Several months later she stood up in church and confessed that just the past week she had received Christ as her Saviour. She said she had seen the way her husband was growing in his faith, and she knew she was missing something. We were filled with joy," 25 Recently the Thompson congregation has negotiated the purchase of an apartment building. With the help of volunteers from southern Manitoba this building has been remodelled for the pastor’s living quarters, an office, and a roomy sanctuary. Unique Problems of the North Many people have moved to northern Manitoba to earn money quickly, and then return south again. Workers are often on shift work, making regular worship patterns difficult. The smallness of the individual communities reflects every labour and so- cial problem. 127 Transiency and short term employment hinder stability. This is reflected in the ever-changing membership of the northern churches. Remoteness and travel difficulties isolate the North. It becomes an escape for religiously disgruntled people and a training ground for inexperienced professionals. "Much fragmentation and individualistic theology characterizes the North.” (Nikkei) Throughout all these years in the North the workers felt that ignorance of Bible knowledge - the basic Christian tenets - prevented converts from grow- ing and developing into disciples who also would propagate the good news to others. The solution, they thought, was to begin with short-term Bible schools. Ben Falk After three northern churches had been established the need for an extra worker was felt; someone who would fill in for a worker on holidays, coor- dinate the work of the Christian Day Camp, direct short-term Bible courses and be responsible for distribution of literature. 27 The Conference in 1975 gave permission to engage such an extension worker for a year. Ben Falk, who had much experience with the Christian Day Camps, was chosen for that position. He did his work so well and made himself so indispensable that the position was extended from year to year. Falk developed a simple study of the basic biblical tenets on the theme, "God’s Will for You." He successfully tried these Bible schools in South Indian Lake and in Snow Lake. As he was flying home in his Cessna 1 50 to report to a missionary con- ference, he was overtaken by a snowstorm, and his plane crashed sixty miles south of The Pas. His death was not only a shock and tragedy for the northern Christians, but also for the southern supporters. At the 1978 convention Jake Kroeker, chairman of the Northern Commit- tee reported; "Ben Falk has left his mark wherever he went Ben’s heart was in the North, with the people there; he was loved by those with whom and for whom he worked so faithfully.” 28 Carolee Neufeld of Snow Lake wrote: "A tragic accident. And in the same moment a beautiful take-off for Ben Falk. His spirit was airborne into the presence of God." 29 Simonhouse Lake Camp For years the northern Christians had felt the need of a resident Bible camp. Perhaps these believers sensed the need more than their southern brethren and sisters because of their isolation. The Pas Christians had for years planned a camp at Namew Lake. To begin a camp in the wilderness meant building a road, clearing the site, constructing cabins and a lodge. For a small group the difficulties were almost insurmountable. Then in 1976 the Simonhouse Lake Camp came up for sale. Since a camp would be a benefit for all the churches in the North, the Home Missions got involved and with the consent of the Conference Executive this camp was bought for $6,000, costs to be defrayed by private solicitations. It was an old camp, and needed 128 30 repairs, renovations, and equipment. This eventually raised the price, after several years of work, to just under $10,000. With the sale of the Namew Lake Camp, donations, and Conference grant, the amount was covered. The camp was a unifying factor for the northern churches, permitting the Christians of the North to gel together for in-depth Bible study and fellow- ship. The Northern District of the Manitoba MB. Conference Simonhouse Bible Camp Establishing five churches in the North in less than ten years created a need of "tying together the existing groups into a region or district" (Nikkei). At the Northern Leadership conference, November 22-23, 1981 , in Leaf Rapids, the pastors of the five churches organized the Northern District of the MB Conference. The Manitoba Conference accepted this district as its sixth. 129 Notes Chapter 11 1 . Minutes of the Manitoba Conference ; 1968, p, 94, 2. Manitoba Minutes. 1969, p. 23. 3. Manitoba Minutes. 1970, p. 103. A, Manitoba Minutes. 1970, p. 103. 5. Manitoba Minutes. 1970, p. 111. 6. Manitoba Minutes. 1971, p. 97, 7. Interview . Joe Wiebe, Nov. 23, 1981, 8. Manitoba Minutes. 1971, p, 94, 9. Manitoba Minutes. 1974, p, 62. 10. Manitoba Minutes. 3975, p. 110. 1 1 . Manitoba Minutes . 1979, p. 20. 12. Manitoba Minutes. 1979, p, 18. 13. A pamphlet describing in detail the Christian Day Camps, (Winnipeg, MB: Mission and Church Extension Office), p. 2. 14. Manitoba Missions , #2. A quarterly paper. (Winnipeg, MB: Missions and Church Extension Office, 1970. 15. Manitoba Minutes . 1970, p. 95. 16. Manitoba Minutes . 1974, p, 59, 17. Report by the Northern Task Force 1970-71. (Winnipeg, MB: Missions and Church Extension Office), 18. Manitoba Minutes. 1973, p. 29. 19. Manitoba Minutes. 1974, p. 63. 20. Manitoba Minutes. 1979, p, 17, 21. Manitoba Minutes. 1978, p. 87. 22. John Nikkei. Letter ; May 3 , 1983. 23. Nikkei. Letter. May 3, 1983. 24. Manitoba Missions, Winter. (Winnipeg, MB: Missions and Church Extension Office), 1981. 25. Gary Sawatzky. Letter . May 3, 1983. 26. Manitoba Minutes. 1976, p, 91. 27. Manitoba Minutes* 1975, p, 108. 28. Manitoba Minutes. 1978, p, 85. 29. Ben Falk’s story written by Carolee Neufeld for the Simonhouse Bible Camp Manual, 1982. 30. Manitoba Minutes. 1977, p. 75. 130 Chapter 12 MISSION AND CHURCH EXTENSION — Part II A* Suburban Activities When the Missions Committee studied the suburban situation in Winnipeg, it was found that most Mcnnonites live in the suburbs, that the Mennonite Brethren are scattered to the limits of the city and beyond, that many travel tong distances to the church of their choice (passing a number of other MB churches), that many live in new areas of rapid growth which have only a weak or no evangelical witness. The Suburban Commission felt that an evangelical church could be planted in each of these areas, with a nucleus of MB families who live there. With encouragement of their home church and the Missions Committee, these people should be urged to start home Bible studies and small fellow- ships together with friends and neighbours of non-Mennonite background. The principles that every Christian church is a missionary church and that every Christian a witness to the saving power of Christ would be put to the test in these situations. The churches were slow to respond and individual believers were either fearful or ignorant how to proceed. Nothing happened for many years. The North Kildonan MB Church built another church on Mclvor Avenue, not prompted by missionary zeal, but simply to accommodate the wish of a large proportion of its members for exclusively English services, and second- ly, to relieve congested facilities. Of course, there was the devout hope that the new church would attract many from the community. In 1978 the Missions Committee recommended Abe Neufeld for a church planting assignment in Winnipeg. He was to research the suburbs for future planting of churches. Demographic studies were made in St. James, Charles- wood, St. Vital, Transcona, Valley Gardens, Tyndale Park, Brooklands, and Maples. 131 Westwood Priority was given to Westwood. The Mission Board, acting upon the long- standing desire of the Portage Ave. MB Church to plant a church in that area "supplied demographic information and provided James Nikkei as the project facilitator and planner, 11 In 1979 the "Westwood Community Church MB" was organized with Nikkei as interim pastor. The church was accepted that year by the Conference, and on September 1 Travis Reimer assumed the pas- torate. A philosophy of church planting was developed 1 . A church is to use its gifts to make disciples and not be satisfied with conversions only. The need of the whole man must be met, for Christians are servants just as Christ was a servant. 2. Church planting is one of the most effective means of evangelism. That was Paul's method. Planting churches also gives order and system to evan- gelism, and facilitates baptism and teaching of the new converts. With the great mobility of church members, with little or no language barriers, with new developing communities, new churches are the ideal way of conducting evangelism, 3. Immigration, mother-daughter church division, or individual conviction and initiative, have often sparked new churches. The Board, by and large, has considered pioneer mission ventures into new areas, with church growth through evangelism and outreach as its primary mandate. Manitoba Missions has tended to follow the "community-centered church approach." 4. Deeply-committed, responsible and courageous people are needed in this crucial area of work. The workers must have the servant attitude to mini- ster to the whole man, combined with sufficient experience and maturity to carry out the task. 1 Maples With determination and courage the Board entered new areas. The next at- tempt was made in the rapidly expanding community of "Maples," the northwest area of Winnipeg. During the summer of 1979 Arthur Kliever was assigned to begin a church there. Pastor Kliever and the Steering Committee first planned the church on paper. In September an inaugural celebration marked the beginning of a new church. KHever's objective was community penetration. By the New Year, 1980, there were thirty to fifty attendants at worship services in the Arthur Wright School and a baptism was being planned. The church was organized March 30, 1980 with thirteen members. Melvin Freeman became the pastor after Arthur Kliever attempted a new work in Selkirk, UEglise Chretienne Evangelique de St . Boniface By the gracious leading of the Lord, a church was begun in St. Boniface. 132 Already as early as 1970 the French suburb was studied and it was found that there were few evangelical churches there. Year after year the Conference urged the Missions Committee to proceed with an outreach into that city. The hindrance was the unavailability of a couple with fluent French. Ernest Dyck, a church planter from Quebec, was asked to examine the feasibility of establishing a new work in St. Boniface. He stayed for several weeks in the fall of 1972, "surveying and gathering information in order to give directives and assist the Home Missions Committee in such a venture." He visited 342 homes in St. Boniface and forty-two in Ste. Anne. His finding revealed that 30-40 percent were French speaking. This meant that a bilin- gual church must be established. Because no worker with acceptable French was found, the St. Boniface topic was completely avoided at the conventions until 1981. In January, Baptism at L’Eglise Chretienne Evangelique de St. Boniface 1981, a couple who had resided in Quebec for many years and had found the Lord in a remarkable way, and had also been active in church planting in Quebec and Manitoba, was willing to start a work in St. Boniface. Dick Neufcld and his wife Gertrude were first engaged for four months to do re- search. The four months were extended to one year. Church services were begun on January 10, 1982. Neufcld first conducted an English service and after that a French one. The church was organized in 1984. There are ap- proximately forty-two regular attendants. Neufcld tells the following story: Gerry Hince was bom and raised in St. Boniface. His family were devout Catholics. One day his older brother Ray came home and told the family that he had been marvelously saved, and pointed out many inconsistencies between the Catholic Church and the Bible. The family all believed that the Bible was God’s Word, but they had never 133 read it* One thing that particularly struck Gerry was Ray’s insistence that one could definitely know whether one was on the way to heaven or not. In desperation Gerry decided to ask his good friend, the priest He soon found out that the priest did not have answers and that he did not know the Bible* Gerry decided to find out for himself* Reading his own Bible he soon began to see that what Ray had said was true. He became very open to further dis- cussion and soon received Christ as his Saviour and Lord, By this time Ray was attending the church pastored by Neufeld. The two brothers grew in their Christian life. Their mother, Cecile, distressed at what was happening, decided to start reading the Catholic Bible to prove her sons wrong. She, too, saw that the Bible did not correspond with what she had been taught all her life. She began to come to church with her sons and soon the Word of God bore fruit in her heart. 2 Transcona The Board presented a challenge to churches with a membership of 200 or more to plant a church as an extension of their work. The challenge was ac- cepted by four Winnipeg churches, and in 1983 the Transcona Community Church, Mennonite Brethren, was established. Four neighbouring churches. North Kildonan, Elmwood, Mclvor Ave*, and River East MB churches, joined together to form a steering committee* Throughout 1982, Home Missions director Ken Neufeld met bi-monthly with this team of eight people. In late summer, Axel and Karen Nast-Kolb, mem- bers of the Portage Ave. MB Church who lived in Transcona, were drawn into the committee. Gradually the "core" grew as several other local people were added. In January 1983, after a year of planning, an inaugural service was conducted in the Regent Park Elementary School auditorium. For a year leadership was given by Walter Warkentin and Axel Nast-Kolb. Several mem- bers shared in the public ministry. A sense of direction and warm family spirit characterized the new group. Evangelistic home Bible studies and visitation follow-up were the earliest outreach programs. A baptism and chartering celebration in June, 1983, with fourteen members, was attended by many guests from the "mother churches*" Ed Hamm became its pastor in 1984* Selkirk 2 A vision became a reality in 1984. Church planting in Selkirk had been seriously considered for about twenty years. Research had indicated a need in this city. Financial resources and other priorities of the Mission Board postponed action. In the meantime the General Conference of Mennonites began a small church, and that caused the Board to hesitate again. Emphasis in northern Manitoba in the 70s and in Winnipeg in the early 80s diverted at- tention from Selkirk* Eventually former research results were replicated and Selkirk became a priority for planting a new church. The proposal of the Board was accepted by the conference in June of 1983. The Art Klievers, experienced church planters, were approached by the Board to pioneer the work in Selkirk* They accepted and began preparations in November, Excellent response from the local pastors and the media paved the way* In January, 1984, the first worship service was begun with many guests from the sister churches of Winnipeg. Valley Gardens 2 There were no visible churches in Valley Gardens proper, though several churches were just south of it and also to the west across the railway tracks. After the Transcona Church had been organized, the Valley Gardens topic was resumed. A meeting of Winnipeg church leaders, Board members, and Mcnnonite Brethren residents of Valley Gardens was called* It was well at- tended and the vision of an MB community church with a very dear outreach purpose was affirmed* For three months the young fellowship held Bible studies in the Ben Thiessens’ residence to grow together as brothers and sisters. In January, 1984, the Fust public worship service was held in a local school with Gilbert Brandt as leader Though there was encouragement from nearby churches, particularly River East MB Church, the congregation was self-supporting from the outset. B. Inner City Attempts The first Inner City Commission had far-reaching plans. Winnipeg's core area was by 1970 settled with Indians, Portuguese, Italians, Blacks, Asiatics, Most of them were poor, and many existed in sub-standard living conditions. To serve these people meant not only to bring them the gospel but also to supply them economically and medically with the necessities of fife, A study of the core area revealed many charitable organizations which con- centrated particularly on the economic and medical needs of the people* To Martin Durksen, ministering to the Spanish, 135 start one more such agency seemed to duplicate the services and, therefore, a waste of money. On the other hand there were few which served the spiritual needs of the people. But to give them the gospel without at the same time relieving their needs also did not seem wise. James Nikkei, together with his commission members, developed a large, long-range inner city plan, depicting it with a diagram. (See Appendix). An important principle was to relate the "ministry of love and mercy" to a Christian fellowship group so that there would not be a social program without an evangelical emphasis. 4 This meant that such a service would re- late to Salem MB Church. Several factors prevented the implementation of these plans: the exorbitant cost of such procedure and the probable relocation of the Salem church because of the proposed CPR overpass. Evangelism in the Spanish language was begun as early as 1973 by Martin Durksen. Living Bible Explorers By 1971 another plan to serve the core area was discovered by the Board. On his own, George Bock, with a few volunteers, had been evangelistically active in a small inner city area. They called themselves "The Living Bible Explorers." The work consisted of Bible study with adults, and clubs and camping with young people. So successful was this work that more dedicated people were needed to help. The Inner City Commission, therefore, recommended that a couple be found to assist the Bible Explorers. To keep costs down the couple would take up part-time employment. A home was to be rented for the couple and for their various clubs and meetings. Home Missions was quite willing to listen to the wishes of the Bible Ex- plorers as to who would be appointed for the task. At the same time it ex- pressed the Conference’s goal of establishing an MB fellowship to provide the opportunity for baptism and membership. This program was not nearly as ambitious as the first plan. 5 Ron and Judy Little were engaged for the work, but stayed only a few months, and were succeeded by Abe and Eva Harder. In the beginning of this cooperative venture it seemed that the Bible Ex- plorers would become part of the Home Missions work. But that organization was an entity in itself, and although it desired the assistance of the Home Mis- sions, insisted on remaining independent. Abe Harder received his directives from the Bible Explorers and at the same time Home Missions was in a con- sultative position and paid the bills. It was necessary to clarify the Home Mis- sions relationship to the Living Bible Explorers. It became a question whether the Conference would support the organization without being able to direct the work, or with the support also require representation on their board. The Conference took the latter stand. 6 Portuguese Mission At the end of 1973 a rare opportunity presented itself. Linda Banman, a missionary home from Brazil, unable to return to her former field of work, was engaged for full-time service to the Portuguese in Winnipeg, in coopera- tion with the MB Mission/Services Board. She began with visiting people, having small classes to teach English, and conducting Bible study wherever possible. Several conversions and baptisms were recorded. In 1978 a Portuguese Bible Conference was held in Salem MB Church with David Franco from Quebec as speaker. The goal of this venture to establish a Portuguese church was not immediately realized, but a group met regularly on Sunday after- noons in the Salem Church with Bruno Wiebe, a recent immigrant from Brazil, as worship coordinator. The Portuguese also met for Bible study on Wednesday evenings at the Christian Resource Centre. In 1981 Bruno Wiebe became the pastor of the Portuguese congregation. Courageously he and his wife Aneliese served the group on Sunday after- noons. A few families moved away and the group became too small to con- tinue. In 1983 Wiebe resigned and the remaining families joined the Salem MB Church. All attempts of the Inner City Commission seemed to flounder Many a plan was created and discarded as unworkable or too expensive. Eventually the commission agreed to establish a Christian Resource Centre for counsell- ing or referrals, in "the main traffic arteries to the Health Sciences Centre," 7 Such a place would also serve as an administrative office. 137 Christian Resource Centre The 1970 plans for the inner city work related directly to the community needs: medical, social* legal, spiritual. This was the '“Good Samaritan" model. The cost of such a plan put its implementation "on hold." But the needs remained. It was not until 1976 that a new project was proposed to the Conference: A Christian Resource Centre, which at the beginning would include a book dis- join Quiring counselling at the Resource Centre play, reading lounge, and a counselling ministry. A building at 700 Notre Dame Avenue, across the street from the Health Sciences Centre, became available. The Lord also supplied the counsellor, Paul Patterson, a man who was familiar with the needs of the inner city community. James Nikkei, ex- ecutive director, moved into the administrative office at 700 Notre Dame. The Christian Resource Centre became the focal point of an intensive min- istry to people who were searching for the kind of help that comes from the Lord. The many conversions led to the development of a regular Monday night fellowship group. 8 So successful was the counselling, and so time-con- suming as well, that the administrative and research woik could not be done properly. A new office space, separate from the Christian Resource Centre, was rented at 90Q St. James Street. Here is a summary of a week's work at the Centre: Monday to Friday counselling from 9 to 5; Monday evening group counselling session; Tues- day morning; mission staff prayer meeting; Wednesday evening Portuguese Bible study; Thursday evening prison life class; Friday evening Agape dis- cipleship group; Sunday afternoon worship service with Paul Patterson and Abe Neufcld in charge. 138 By the middle of 1977 the Christian Resource Centre was in full operation. The curious, the unemployed, the alcoholics, the depressed, the lonely would drop in--browse through the books or read, have a cup of coffee and engage in conversation with the counsellor and volunteers. Through these contacts counselling opportunities developed* These who were helped made the centre known to others. They were invited to a Bible study. An 11 Alcoholics Vic- torious" plan was begun on the model of AA with one difference the spiritual Paul Patterson, front; and James Nikkei power of A A was dearly identified as Jesus Christ* Patterson called it "a heal- ing liberation ministry*" 0 The follow-up, the maturing in faith of new Christians, became a major task. They had to be gathered into a church fellowship to teach them the way of Christ. Patterson knew to direct these people into established churches would be injudicious* Inner city people would not feel at home in a middle- class Mcnnonite Brethren church. The church must be brought to the people and not the people to the church* A year later worship services were begun in the Christian Resource Centre on Sunday afternoons. Discipleship was a long and sometimes painful process* Patterson found himself in disagreement with the policies of the Board. He resigned in 1979. John Quiring was then asked to come to the Centre to undertake family counselling and hospital visitation. The building also served as office space for Linda Ban man and Bruno Wiebe of the Portuguese Fellowship, and Art Klicvcr, pastor of the Maples Church* Cornerstone Christian Fellowship of the MB Church 11 The worship services were discontinued after Patterson left, but counsell- ing by John Quiring was carried on successfully. He became the director of the Center* 139 After an absence of three years Paul Patterson was offered the position of church planter at the Christian Resource Center. The goal was to establish a church in which converts could grow and become stable disciples. It would be an MB church but not necessarily follow all the rules and regulations of the Conference, In the fall of 1982 Patterson began to gather the Christians again. In April, 1983, a fellowship was begun with the intention of organizing as soon as pos- sible. The Confession of Faith of the MB Church was studied and accepted. There was some disagreement with the "Church Covenant." In the expectation of a chartering service the Christian Resource Center was remodeled to provide a small assembly room. On November 13, 1983 the renovated building was dedicated, a chartering service conducted with nineteen members, and a baptism and communion service held. The new members were encouraged to fellowship with other Christians, talk to each other about spiritual issues, and speak of their faith boldly to un- believers. Bible study and Sunday worship were learning events where anybody could ask questions. The pastor’s message was always followed by a discussion period. In 1984 the church had twenty members. This church, too, as the northern ones, because of economic pressures, experienced a constant shifting of mem- bership, Through the years there have been approximately fifty conversions. Director of Home Missions The Ken Neufeld Family i an After James Nikkei’s resignation in 1981 Ken Neufcld became the interim director and in 1982 was appointed the full time director. The Vietnamese! Chinese Church (Mennonite Affiliated) Through the efforts of Mennonite Central Committee several Mennonite churches sponsored Vietnamese and Chinese refugees to come to Canada. Many of these immigrants attended (he worship services of the sponsoring churches. A number of them learned English quickly, and a few became Christians and were baptized. There was, however, a real need to offer ser- vices in their own language. The North Kildonan MB Church did that for some lime. Then the MCC helped to organize a Vietnamese/Chinese Church in the Home Street Mennonite Church in April, 1983. The pastor couple was James and Rebecca Ho Dung, members of the River East MB Church. MCC organized an Advisory Council consisting of members from the Men- nonite General Conference (GC), the Mennonite Brethren (MB), the Evan- gelical Mennonite Church (EMC), and the Evangelical Mennonite Mission Church (EMMC). This council assists in the financial, administrative, and spiritual ministry of the Church. The Mennonite Brethren Conference sub- sidized the church with $5,000 in 1984. There were twenty-six members at the installation of James Ho Duong as pastor. May 6, 1984. He reported that ten more were baptized in August, 1984. Cooperative Mission Ventures The Mission Board reported, "One of the distinctive of the Mennonite Brethren is their openness toward other Christian causes. In Manitoba we have for many years been involved in cooperative Christian ministries. Our participation has been at various levels; in some it has been organizationally, some financially and some program participation." 12 Hospital Chaplaincy Manitoba has an Inter-Faith Advisory Board, a sponsoring body for all authorized hospital chaplains. Us function is to make sure that all hospitals are provided with a Protestant chaplain. The Missions Committee was a mem- ber of this Board. Half the salary of the chaplains is paid by the government and the rest by the various denominations. Such a chaplain is officially authorized to minister to all patients. The Missions Board was not completely satisfied with the work of the chaplains and through the years asked men within the Conference to work in this area. It first engaged Cornelius Wall, then for many years Joe Wiebe, and at the present, John Quiring (half-time). Resort Ministry The Missions Committee helped to plan the Inter-Faith ministry in the Whiteshell Provincial Park, but did not participate in the program until the summer of 1984. The Lutheran Church, which had been responsible until then, discontinued its work. The Mission Board promised to carry on the 141 work for two years. Gillam Inter-Faith Ministry The electrical power development of Kettle Rapids on the Nelson River created an industrial town, Gillam. The Missions Committee was represented on the Inter-Faith Board since the early 70s and made a token contribution to the work. Occasionally it was able to send an assistant to the chaplain for a few months. In 1974 several MB young people assisted Chaplain Friesen in a special summer thrust. The Missions Committee experience at Gillam was not always a happy one, and when the Inter-Faith group also began a ministry in Leaf Rapids, it declined to participate. Book Rack Evangelism Mennonite Brethren in the Book Rack Evangelism of "Choice Books" con- sists of a member on its Board and a contribution of $ 1 ,000. The Choice Books racks are available in all northern churches. Notes Chapter 12 L Minutes of the Manitoba Conference. 1980, p. 41. 2. Information given by Ken Neufeld of the Missions and Church Extension Office, Manitoba Mennonite Brethren Conference, 1984. 3. Manitoba Minutes . 1970, p. 98. 4. Manitoba Minutes. 1970, p. 96. 5. Manitoba Minutes. 1971, p. 92. 6. Manitoba Minutes. 1974, p. 66. 7. Manitoba Minutes . 1976, p. 93. 8. Manitoba Minutes. 1978, p. 84. 9. Manitoba Minutes , 1979, p. 17. 10. Manitoba Minutes . 1978, p, 88. U. Interview. Paul Patterson, Sept. 14, 1984. 12. Report of the Mission Board to the Conference, Manitoba Conference Minutes. 1974, p. 64. 1 A n. Chapter 13 RADIO AND MENNONITE BRETHREN COMMUNICATIONS A. Beginnings The English Program A few Mennonite Brethren Bible College students with burning hearts for evangelism, assisted William Falk, the city missionary, in his street meetings in the early 40s. The need and the urgency of bringing the good news to all people impressed itself upon them. Radio would be the ideal way to ac- complish that, they felt These students, Henry Brucks, Henry Poetker, Henry Schroeder, and Wilbert Loewen, began to pray earnestly about his matter. They had no money or financial backing, yet they became convinced that the Lord wanted them to broadcast his Word over the radio. Full of fire and faith they presented their plans to the teachers of the Col- lege, hoping to find encouragement and a way to achieve their desire. The "cold water” of superior experience was poured upon their youthful en- thusiasm. Unperturbed, the students got detailed information for airing a program. They were told it would cost $54 for twenty-five minutes. The four had $2 among them. Again they faced the faculty of the College, but found no understanding. The teachers doubted that the students were capable of such a large task. Brucks, the spokesman for the group, and preparing to serve in foreign mis- sions, could not understand their cautious stance. Disillusioned and disap- pointed, he was ready to leave the College. Dr. A.H. Unruh, seeing the sincerity and the deep faith of the students relented and gave Brucks S20 toward this undertaking. Encouraged, the students held an extra meeting with the faculty. Aware of the students’ determination and faith in God’s provision and power, the facul- ty reluctantly granted their wishes with the following stipulations: the stu- dents would be strictly on their own; they could not depend on support from 143 the College, financial or otherwise; they were not to use their MB connec- tions or the name of the College; they were not to ask for support from the Conference or the MB churches. 1 The young men signed a contract with CKRC for a year. God eminently rewarded their faith. Without financial appeals they were still able to pay their bills and enthusiastically air the Word of God, Dr, Unruh, in his many travels to churches, occasionally let people know what was happening in Win- nipeg, and appealed for support. The program, in effect, a non-denomination- al venture of faith was announced as such at every broadcast* It was not until 1953 that the non-denominational label was discontinued and the program was called simply 'The Gospel Light Hour. 112 The first broadcast was aired February 23, 1947, Henry Bracks was the speaker and Henry Poetker the announcer and program director. The format of the program was unadorned — simply singing and a message. These men had no particular philosophy in producing their programs* Their goal was to proclaim the gospel sincerely and effectively and to win people for Christ. 3 At the convention that same year these students gave a brief report why the broadcast was begun and what they wanted to achieve. They desired the blessing of the churches for this important evangelistic work. After a lively discussion the following position was taken by the convention: "That the radio work is appreciated by the Conference and should be continued on a voluntary basis in connection with city mission." 4 This did not mean that the radio work was now being directed by the City Mission Committee, but that mature advice could be given to the radio committee, which at that time con- sisted exclusively of young people, mostly students. The 1948 report stated that the Lord had provided for all financial obliga- tions, that many people of various denominations and cultural background were listening, that people received guidance through the broadcasts, and that a young man had found salvation* 5 After 1948, Poetker and Bnicks served as Gospel Light Hour 144 missionaries in India and Congo (Zaire) respectively, and Peter R* Toews, also a student at the college, took over as speaker and director of the broad- casts* The Conference decided to give Toews a $10 monthly living al- lowance, 6 A year later another student, Henry C Bom, served in that capacity (1949-50)* The Conference began to support radio evangelism with $20 a month* Year after year the Gospel Light Hour reported to the conventions of the Manitoba Conference without actually being a part of it. Eventually the delegates felt that the radio program belonged to them, and that with the par- tial support drey should also have decision-making powers* In 1954 the Gospel Light Hour officially became an organ of the Manitoba Conference and a radio committee was elected by the convention 7 Until 1950 the speakers and the singers changed every year, because the students left Winnipeg after graduation* Now John M. Schmidt was engaged to become speaker and director of the Gospel Light Hour* He lent stability to the programs, and remained in this posi- tion until 1963* This weekly English program was aired continuously from 1947 to 1976 (from CFAM, Altona since 1957). An evaluation study in 1970 revealed that there were several similar programs and that, because the messages were directed to non -Christians, they should not be broadcast from CFAM, Altona* An effort should be made to render it more attrac- tive. But, since letter response and re- quests for counselling had actually increased, this was continued (and paid by the Canadian Board of Evangelism) until 1973* At that time it was reduced to a fifteen minute program called "Perspec- tives," "with a more contemporary em- phasis" to reach young people. 8 Producer Jake Schmidt wrote: "It professes to take a look at life with its many related questions We talk about how different people cope with the needs in their lives and then suggest that there is an al- ternative to the way they are experiencing life* We declare ourselves willing to share with them in a more personal way, what Jesus means to us, and what he offers to be to them* This sharing can take place through correspondence, via telephone or else through a personal visit to our offices. . , , We have had several fruitful contacts in terms of conversions, re-dedications, and also problem-solving relationships. We look upon this program as a missionary outreach*" 9 The difficulty was to find suitable time slots for this program and eventually it was discontinued in 1975 when Jake Schmidt resigned from his work. John M. Schmidt 145 The original English program, therefore, had been broadcast for twenty-six years with three years added as ''Perspectives/' Summary of speakers: Henry Brucks 1947-1948 Peter R. Toews 1948-1949 Henry Bom 1949-1950 John M. Schmidt 1950-1963 and various others for short periods William Schmidt 1964-1967 Rudie Willms 1967-1969 Jake Schmidt "Perspectives''. Jake Schmidt 1969-1973 (first as coordinator and then as speaker) 1973-1975 B, Program Expansion The German Program During John Schmidt's term of service the Gospel Light project expanded remarkably. In 1956 a German half-hour program was begun , " Licht des Evangeliums " with A.H. Unmh first fora few months 10 and later with Hein- Heinrkh Regehr rich Regehr as speakers. 11 Both of them were notable expositors of the Word of God. The messages were, therefore, almost exclusively directed to Chris- tians, to give them insight, spiritual strength, courage, and comfort. This half- hour program enjoyed great support from the German-speaking people of Manitoba and also other parts of Canada. It was accepted by HGJB, Quito, and highly appreciated by Germans of South America and Europe. With an interruption of two years, during which Gerhard Fast was speaker, Heinrich Regehr continued steadfastly and with warm acclaim until 1973. Many a thankful note and a generous donation reached the office of the Gospel Light Hour, Just a few responses: "Your broadcasts are the daily bread for my soul" (Brazil); "There is hardly a day that your broadcasts are not included in our prayers" (Argentina); "I am so happy that 1 also now can say ‘Christ received! sinful men’" (Manitoba)* In 1973 Heinrich R Janzen became the speaker of " Licht des Evan- geliums" and remained until his untimely death in March, 1975, Martin Durksen successfully carried on after him until 1980. He was followed by Gerhard Friesen and in 1982 by Abe Quiring, To put more emphasis on evan- gelism in this program and at the same time save expenses, "Licht des Evan- geliums " was changed from a half-hour Sunday morning release to a fifteen minute program heard five evenings a week. F amilienandachu begun as a fif- teen minute release in 1957, was also discontinued in 1983. Occasionally among the thousands of letters received, someone asked for counselling. All such requests were answered by the speakers. Wherever pos- sible follow-up was done personally. People were being saved, others were guided to accept God's inimitable but wise leading, comforted in their grievous trials, or strengthened in their faith. 1957 was a year of great expansion. In that year, Altona CFAM radio sta- tion was built, giving the Gospel Light House the opportunity of extra programs at reasonable prices. The first two programs were Morning Devo- tion ( F amilienandachi ) and Evening Devotion. H, Regehr had the German program and John Schmidt, and various other ministers, the English one. These programs provided the Gospel Light management with valuable broadcasting experience for future undertakings. Children's Gospel Light Hour Also in 1957 a Children’s Gospel Light Hour was begun with Toby Voth (Uncle Toby) as speaker, Kay Wiens as the story teller, and Frieda Duerksen as the choir director. The choir had more than forty enthusiastic children. After 1966 Jake Schmidt served as speaker. This release was terminated in 1970. The Russian Program The greatest venture in that eventful year (1957) was the beginning of a Russian program, David B, Wiens, who had been a missionary worker to the Russians in northern Saskatchewan for many years, and who was the pastor of the 43rd Avenue MB Church in Vancouver, was engaged as the speaker. He produced the messages in Vancouver, A choir of Mcnnonite immigrants, still familiar with the Russian language, was organized by Cornelius Balzcr, Later David Durksen took over that responsibility, and Heinz Comics from 1972 tol975. The original motive for a Russian program was to reach the Russian 147 people of the prairies. The program, therefore, was broadcast from a station in Saskatoon. The response from these people was minimal Schmidt David B, Wiens then turned to HCJB in Quito, Ecuador, That station gladly accepted it. Ever since then the program has been aired from Quito. Stations like Bonaire, In- chon, Monaco, Alaska, Korea, Lisbon, Manila and Guam have also oc- casionally released this program free. Responses from Russia are heartwarming: "In 1968 was the first time I heard your program, and God's Word changed my life completely, ... I was a teacher for 17 years, but now I am compelled to leave my profession; now I am a janitor and street cleaner" "On July 5, 1975, 1 repented of my sins and was baptized on September 1. I have great need of spiritual food. I would like to have a Bible." D,B, Wiens died in 1980 and Victor Hamm, a recent immigrant from Rus- sia who had assisted in the preparation of the broadcasts since 1977, is con- tinuing Wiens's rewarding work. A Youth program, using contemporary music and speaking to the young people of Russia in today's language, has been added. The songs are written by young Russian Christians. They arrive at the MB Communication's office in handwritten form and are arranged by musicians of the studio's music department. A library of 100 contemporary songs has been produced. 12 Low German Program The Gospel Light Committee also remembered the Mennonites who prefer to speak Low German, In 1959 John J. Neufeld, at that lime field man of Home Missions, was asked to begin a Low German program. This release gained great acclaim and its messages were desired wherever Mennoni tes lived in Mexico, Honduras, Belize, Bolivia, and Paraguay. The programs ms were distributed in cassette form since these countries, except Paraguay, do not permit religious broadcasting* These messages were especially approved by the southern Manitoba Mennonites. Ncufeld added personal counselling and evangelism to his program. An average of 150 days a year is spent in ministering in churches, schools, and community halls. He has held evangelistic meetings in most of the countries mentioned above and in Manitoba* An often repeated question is "Why have you waited so long to bring us the Word so clearly?” One of the many experiences Neufeld can relate is the following: "A 75- year-old man, an alcoholic and a mocker, who listened to no sermons, was persuaded by his wife to listen to the Low German program. His reaction; "That was good! * I was allowed to visit him and spoke to him about his salva- tion* I prayed with him. Soon after that he died. His last words were "I am going home! 1 *" Neufeld writes, "Low German is much more profound, clear and meaning- ful to them, because Low German is the language they understand*" Of his counselling and evangelistic work he writes, "This service is in no way con- fined to Mennonites or to Low German speaking people only, in my public ministry I serve people all the way from Catholics to Old Colony Men- nonites, from university educated people to illiterates. In all classes of people I can help some*" 15 This distinctive Mennonite dialect had not as yet been reduced to a written language and Neufeld had to translate the Bible references he used in his mes- sages into some acceptable form* He translated Thessalonians and Ephesians and continued on through the rest of the New Testament, when Wycliffe Bible Translators became aware of his work. With their expertise and assis- tance the translation was polished and printed* Neufeld also translated some of the songs used by the Gospel Light Quartet. 14 In 1981 JJ. Neufeld reported to the Conference that he had prepared 3,170 programs, to the glory of God and the blessing of thousands of listeners* With the phenomenal expansion in the radio ministry new facilities were urgently needed. Staff members, singers in the various groups, and many good friends collected money to buy a parcel of land. The Conference ad- vanced the money for a building, an amount later repaid by special donations* The new facilities consisted of six offices, broadcast rooms, and technical 15 equipment rooms. A printing press was added. Many of the sermons, German and English, were printed in tract form and distributed to those who requested them. These tracts were available in literature racks in churches, doctors* offices, busi- nesses, hospitals, prisons, and public institutions. Children’s correspondence courses and teen talks were also offered* The first GLH programs were produced live from CK Y studio. Later, in 1953, when the group was able to buy the necessary equipment, programs were put on tape, sometimes in private homes, but mostly in the Logan Ave. Mission Church. This meant that all the program participants had to be present at that time* Still later, after a studio had been built and the technical 149 control room equipped, the various parts of a program were taped at times convenient to the participants and then skillfully assembled by the tech- nicians. Music was, and is, an important part of each program. Quartets, trios, duets, choir, (English, German, Russian, male, mixed, and children’s) were organized on a voluntary basis. More than a hundred singers faithfully of- fered their time without remuneration. A number of singers have served for many years. Songs were put on tape, and kept in the music library with detailed information as to theme, number of verses, length of time. The music is catalogued and readily accessible. For many years John Klassen has been the music director. His father, Cornelius Klassen, has coordinated the songs for each program. Teen Program In 1966 a Fifteen minute program for teens was added, and in 1969 "Words for Women." Rudie Willms produced the Teen program and his wife, Louise, Words for Women. The Teen program, an attempt to reach young people with contemporary music and topics of interest to them, was aired three times a week. In 1970 this program was discontinued, because a popular teen program from Min- nesota was successfully broadcast. Words for Women was aired once a week from Altona and from Dauphin. It received many complimentary letters. Agnes Schmidt continued the program after Louise Willms. Letters commended her talks highly: "You have that down-to-earth friendly approach that we need so much these days"; "I find your thoughts very helpful in our married life." 16 Agnes Schmidt had many opportunities to speak to women’s organizations. This program was dis- continued in 1977 and two-minute spots substituted in order to reach unchur- ched women also. A total of 65 spots were produced by Agnes Schmidt. 17 Gospel Light Hour had become an effective outreach program for the Manitoba brotherhood. Many counselling sessions were held, many people were encouraged to persevere in their Christian walk, a few found Christ as their personal Saviour, (perhaps many more than reported). Besides these many benefits, the opportunities given to Christians to wit- ness and to participate in the production of broadcasts has been of supreme value. The 1981 annual report stated, "We estimate 5,000 man-hours of free time and effort are volunteered annually by Board members, singers, musicians, actors and mail packers." 18 A name change for the radio work had been discussed for several years. The original program, Gospel Light Hour, which had given the entire minis- try its name, had been discontinued; nor was any program an hour long. In 1976, the broadcast ministry was renamed Mennonite Brethren Communica- tions (MBC). When the Conference took over the administration of the radio work, it supported it only partially. The greater part of the expenses were to be covered by solicitations from listeners. In 1956, GLH’s total income was $7,741.20. Ten years later it was reported that receipts amounted to $89,537.98, of which 59 percent were donations, 19 percent a grant from the Manitoba Conference, 16 percent a subsidy from the Foreign Missions Board and 6 percent from miscellaneous sources. Again ten years later, 1976, the income was $198,958.03, 11 percent of which came as a grant from the Con- ference. 20 In 1982 the total income was $515,072 of which Manitoba chur- ches had contributed 74 percent. Although the grant from the Conference steadily increased in number of dollars, percentage-wise it decreased and the freewill offerings multiplied remarkably. Television Productions For many years the radio committee seriously discussed the possibility of producing TV programs. The Conference also urged the Committee to re- search this medium. There was no doubt that television was an acceptable method of evangelism, but the exorbitant costs of production discouraged its implementation. A unique opportunity presented itself in 1967. The Churchill closed circuit TV station accepted a program using slides with Christian comments. This brief experiment was the beginning of MBC-TV, 22 Year after year the Conference pressed the committee to investigate ways that might lead to the use of TV, but the costs always discouraged the realiza- tions of the vision. In 1970, Channel 7 in Winnipeg granted the use of its studio for the production of a half-hour program. The format was a dramatized sermon. Yet it seemed that costs definitely stalled the showing of it. Repeatedly the con- viction was put forth that such a tremendous undertaking should be attempted by the Canadian Conference or in cooperation with other Mennonite and evangelical groups. Two years later MB Communications joined the Mennonite Radio and Television Council (MRTC). The result was radio and TV spots in English and in French. These were readily accepted by CBC-TV and CTV, locally and nationally. They were shown without cost to MBC. Now the conference adopted the recommendation to produce a weekly half-hour program for Cable TV (again with free air lime), sponsor a children’s TV program produced by Scripture Union on a local station, re- search the production of its own children’s TV program, and develop plans for a youth program. A series of programs for Cable TV called "Dimensions in Living" was produced and shown locally for eight months at very little cost. A Fort Garry Church group Gareth and Elsie Neufeld, and Don Falk produced an adult program called "It’s a Long Way to Heaven" for that series. All these efforts provided the staff with a learning experience in their new medium. Then the Lord opened doors in a way no one had expected. Since the CRTC (Canadian Radio and Television Council) had ruled that a certain number of hours of television time must be Canadian productions, and since these were not readily available, free release time was given for any excellent 151 Canadian-produced TV programs* Therefore, the recommendation to produce a thirteen week series of children’s television, as well as the production of six special programs asked for by CKY-TV, was quickly endorsed by the Con- ference. The latter series, "Plain Folk" was released in 1976, Lorlie Barkman, who joined MBC in 1975 to plan and produce children’s TV programs, was hard at work. The staff often consulted television profes- sionals to ensure a technically acceptable production. The real goal was, of course, to teach basic biblical principles to non-churched children aged 10-12, By 1977, the thirteen week series, "The Third Story" was completed. Themes like the Bible, self-worth, Jesus Christ, loneliness, making decisions, and so on were used. The series was accepted locally as well as in four other provinces, and released at no cost to MBC. The production costs, however, were above $70,000. A second series of the Third Story was started in 1978 at a cost of $80,000, Both series were highly praised by the stations. In 1981 the third series was completed. The next efforts, known as the Family Television Series, were directed more to adults. Cassettes A cassette ministry has been added for the many people who cannot listen to the MBC programs. These are available in German, Russian, and Low Ger- man. The last are particularly desired in Central America where religious broadcasting is prohibited. C. Goals of broadcasting, whether through radio or TV, endeavoured to speak relevant- ly and with love and understanding to people "across the whole spectrum of needs;" 23 to present Christ to non-Christians; to assist believers in their spiritual struggles; to lead, by serious Bible study, those who would like to know God better; to awaken the indifferent, and guide the errant, misin- formed or inexperienced. It desires to comfort, counsel, and encourage. This high goal demanded that the staff constantly evaluate every program and change, improve, delete, or devise new ones; always looking for better ways - "fresh colors" - to communicate "old truths," and mindful also of new technological developments. The MBC Board expressed its goal in a 1978 document as follows: 1. In general the mission of the Mennonite Brethren Communications is to use communication media at present primarily radio and television to call persons to commitment and life in Jesus Christ, and to influence, in accord- ance with Christian principles, the values and morals of individuals in society. 2. MBC will undertake, insofar as it is possible, program projects which are not being undertaken by other evangelical communicators. 3. The board and staff of MBC will seek God’s guidance in making program decisions so that a positive and dear Christian message is conveyed, and select communications techniques, not for their own sake, but for their appropriateness to the purpose of the program 2 ^ 153 NOTES Chapter 13 1. Interview. Henry Brucks, April 27, 1982. 2. Minutes of the Manitoba Conference . 1953, p. 71. 3. Interview . Henry Brucks. 4. Manitoba Minutes . 1947, p. 12. 5. Afa/uto&j AfrViwtes. 1948, pp. 10-11. 6. Manitoba Minutes . 1948, p. II* 7. Af mates. 1954. S.Mawto^Mmates, 1973, p. 17. 9. Manitoba Minutes. 1974, p. 41. 10. Interview. John Schmidt. 11. Manitoba Minutes. 1956, p. 11. 12 .Interview. Victor Hamm, 1983. 13. Manitoba Minutes . 1975, p. 81. 14. Manitoba Minutes . 1981, p. 26. 15. The Mennonite Brethren Communications building on Henderson Highway, was built in 1960. 16. Manitoba Minutes. 1971, p. 42, 17. Manitoba Minutes. 1977, p. 85. 18. MBC Backgrounder . 1981, p. 4, 19. Manitoba Minutes . 1966, p. 77. 20. Manitoba Minutes . 1976, p. 31. 21. Manitoba Minutes. 1982, p. 95. 22. Manitoba Minutes. 1967, p. 25. 23. Manitoba Minutes . 1980, p. 110. 24. Manitoba Minutes. 1978, p. 13. Much of this chapter’s information was gleaned from several interviews with Neil Klassen, M.B, Communications Director, 1983. 1 54 PARTY STRENGTHEN YOUR STAKES (Isa 54:2) Chapter 14 STRENGTHENING CHURCH ACTIVITIES A. Sunday School Sunday school has been part of the Mennonile Brethren Church in Manitoba from its beginning. In Burwalde it had a somewhat faltering start because there were no trained teachers. But from 1896 on, Sunday school was taught regularly. In the Winkler minutes of 1908 there is mention of a Sunday school convention, although the information does not reveal who or- ganized it, what the program was, who the speakers were or what it achieved. By 1919 Sunday school was one of the most active organizations in the Winkler Church. 1 When the immigrants from Russia arrived in 1923, all activities in the Winkler Church were still conducted in German. The Sunday school may have been close to introducing English, but the large wave of German-speak- ing newcomers postponed the change. The Winkler Bible School sustained that status quo. Sunday School Lessons Christian Education courses were a large part of the Bible School’s cur- riculum, for its aim was to prepare workers for the churches. But its teaching methods were European, and Sunday school work was taught according to European pedagogical books. 2 Not until A.A. Kroeker, who had received his training at Biota, Los Angeles, became a teacher, was any English intro- duced. Gradually American Sunday school material found its way into the Bible School and from there into the churches. Sunday school material in German was not available. American Sunday school lessons were inexpen- sive, easy to use, graded according to age, and with background material added. This appealed to busy SS teachers who had little time to prepare. The introduction of American material created stress and turmoil - on one side German language and European culture, and on the other English lan- guage and American culture. Parents required the translation of the English 157 lessons. Much of this was done by G.D. Pries, A.H. Unruh, and John G. Baerg. The lessons were not merely translated but also adapted to conform with MB principles. Other problems had to be overcome. Most children were raised using the Low German language, and very few had been taught to read and write the High German. They were unable to do the Sunday school homework proper- ly. A desperate appeal was made to all churches to establish German Saturday schools, or where the public school had a Mennonite teacher, to have German classes taught either before 9 a.m. or after 4 p.m. The appeal was double-bar- relled: parents were urged to speak High German with their children to make the learning of German easier. This last appeal was often repeated from the pulpit. In spite of all these efforts the children were frustrated, and often the parents as well, for they had to assist with the homework; the teachers were thwarted in their progress because the children just had not done their les- sons. 3 With all these difficulties the lessons received the major share of blame. Many teachers discontinued using them, or modified them, or did not require homework. Other churches reverted to Biblische Geschichten (Bible stories). Parents were urged again and again to encourage their children to do their homework. Gradually, in spite of Conference warnings about its emphases, churches began to use Scripture Press material. In the 1950s the Mennonites of eastern U.S.A. were writing their own Sun- day School material. The Canadian MB Christian Education Committee par- ticipated in the preparation and the lessons were also issued with an MB imprint These lessons were thorough and were permeated by a Mennonite theological perspective. They also required the teacher to do a great deal of independent preparation. All churches began to use these lessons. By the 1960s, mutterings were again heard that lessons were too difficult and entailed too much preparation time. Many churches, in spite of the ur- ging* of the Christian Education Committee, reverted to Scripture Press les- sons. Thousands of dollars worth of MB imprint Sunday school material could not be sold, and was kept in storage in Winnipeg for years. As times went on the Sunday school superintendents, and the teachers as well, became more independent of the Conference committee and began to shop for their own material. At the present time there is no uniformity in the use of Sunday school material in the Manitoba church. Approximately 40 per- cent use Scripture Press, 25 percent Gospel Light, 15 percent David C. Cook material. A few churches are experimenting with the "Foundation Series" is- sued by the Mennonite Church of America. 4 Sunday School Leadership Training The Bible School undertook the task of training Sunday school teachers long before the Conference acknowledged a duty to serve the churches with it Not nearly all young people were able to attend Bible School to receive in- struction in SS teaching. To relieve that situation the Bible School offered 158 week-long courses. SS teachers were attracted to come to Winkler for that time. There was, however, a need for more training. The Bible School teachers began to take the courses to outlying churches for a weekend. To en- courage and inspire Sunday school teachers the Bible School, on its own in- itiative, also organized annual SS conventions. Not only did these generate enthusiasm, but they also unified SS efforts, gradually persuading all chur- ches to adopt the recommended graded lessons. Three to six courses were taught by A.H. Unruh and A. A. Kroeker in five districts: East, West, Winkler, Winnipeg, Springslein. 5 In 1937 the SS convention was held in Winnipeg, At this convention the teachers elected a committee to promote Sunday school work. Its members were A, A. Kroeker, Dietrich Esau, Jacob Wedcl, Henry H. Rcdckopp, and Isaac Redckopp. At the next year’s Manitoba MB convention a few delegates expressed dis- satisfaction with the Sunday school situation in their home churches. Now the Conference realized the need to help. It proposed to elect a committee and give it conference authority. When the convention was told that a com- mittee already existed, it authorized that committee, giving it conference non- standing status. This committee organized special SS teachers' meetings in churches and conventions in each district. The 1943 report stated that there had been Sun- day school workshops in eight places, that thirteen churches used graded les- sons, one church supplemented them with Biblische Geschichten , and three churches used both. All of them taught in German, except for three, which were bilingual. When the Mennonite Brethren Bible College was established, five-day Sunday school courses were offered as early as 1945. These courses took the place of the local ones. The district Sunday school conventions were still con- tinued. The last few years Christian Education Conferences have been held, called either by the Canadian Committee or by the Manitoba one. When the Northern District was organized and added to the five southern ones, a Christian Education conference was held in Thompson in 1983. The present Committee senses a need in the areas of recruitment, cur- riculum, and leadership training. The Committee is ready to serve the chur- ches upon an invitation. 6 Mission Sunday School and DVBS Throughout the years the Sunday school committee encouraged the chur- ches to have mission Sunday school and DVBS in the neighbourhoods about them without an evangelical witness. Establishing such was no problem in the Winkler area, for English-speaking miss ionary -minded people could easi- ly be found. It took longer in the immigrant churches, though, not because of a lack of missionary conviction, but because it took some lime before the young people spoke English fluently and had the confidence to move out into non- Mennonite districts. The reticence they felt as immigrants may have also been a factor. It was easier to begin with DVBS, first in the home church and 159 then beyond* The home attempts were not satisfactory because it was dif- ficult to persuade Canadian-born non-Mennonites to attend an immigrant church* For that reason DVBS’s were preferably held in local schools* The most successful period of mission Sunday schools were the years 1955-61* In 1959 there were fourteen such schools* There are no statistics of such schools today* DVBS is still conducted in some churches* The highest number of DVBS’s was in 1965, with twenty-one. Table 26 7 Sunday School attendance 1946 1951 1956 1961 S.S. pupils 1288 1933 2956 4286 S.S. workers 204 294 384 557 1966 1971 1976 1981 4589 4012 3691 723 678 637 In the 1940s the problem of language became acute in a few churches, but it was not until the end of the 1950s that most Sunday school classes were taught in English. Statistics are not reliable, because some churches report the status of all classes from primary to adult and others do not. In 1961 there were eleven churches that used only English in Sunday school, six churches 50 percent, and five churches all German, One year later statistics state that ten churches were teaching in English, seven had 90 percent English and eight churches still had between 25-50 percent in German. 8 Today the primary to Young People’s classes are all in English as well as some adult classes. A few senior classes are still taught in German. The family midweek program was begun in 1969. The attempt at that time was to have adult Bible study, clubs (Pioneer Girls, Boys Brigade) and choir practice on Wednesday nights, in order to have more free evenings for the families. This was not possible in most churches, however, because of inade- quate facilities. The Sunday school committee, known in recent years as Christian Education Committee, 9 is also directing the Pioneer Girls, Boys Brigade and Christian Camping programs. Music and Choirs Music has always been an integral part of Mennonite life, and not only in church but at home as well. Although the early Mennonites allowed only serious old hymns in church, sung rather dolefully and lethargically, outside of church the younger people sang gospel songs and even (secretly) secular ones. Before the MB church was organized Hoffnungsfeld had a group of people who occasionally came together to sing gospel songs in four-part har- mony, simply for the joy of it In 1904 the Winkler MB members organized the first choir. Actually it was only an enthusiastic group without a leader, and they did not sing in church. 160 But they were so eager in their singing that the church became somewhat ap- prehensive and sounded a warning not to take part in "worldly choirs." 10 The Winkler minutes do not elaborate or define "worldly choirs/' and one can only guess that they may have been the occasional "Brummtopf' groups that sang and played noisily at New Years. 11 Peter Dyck became the first choir leader, and in quick succession there fol- lowed Jacob B. Penner, Peter Klassen, and Peter H. Neufeld. In 1906 Jacob A. Kroeker took over the choir leadership and continued in that capacity till 1941. 12 In the first years the choir sang occasionally during worship services. In 1912 it was asked to sing every Sunday. The church realized not only the aesthetic value of hymns but particularly the importance of praise of God through songs. Singing to the honor of God always raised the spiritual level of worship, they found, not only beautifying the services but also preparing peoples 1 minds and hearts for God's message. In 1912 the Northern District Conference choir directors created a society for the purpose of fostering better singing. Whether J, A, Kroeker was part of it is not known. In 1913 the Manitoba churches (Winkler, Grossweide, Kronsgart) joined the Northern District Conference and the efforts of the society were emphasized at its conventions. The churches were urged to sing the old ", Kernlieder (um) den Gemeindegesang zu heben" (to sing the old core hymns to improve worship singing). It tried to introduce a common hym- nal for the churches and encouraged Saengerfeste (song festivals). Whether its choice of a hymnal was Evangetiumstieder cannot be ascertained, but from that time this hymnal of gospel songs was in common use. 13 The Winkler church choir sang a cappella until 1921. At that time it bought a small reed organ. When the immigrants from Russia established churches in the 1920s, they too, quickly organized choirs wherever there was a sufficient number of members. Most of the leaders were inexperienced and musically unqualified. They just loved to sing and the church would choose the most suitable, will- ing man to undertake the task. The greatest problem in the early years was to find choir songs so that several singers would have at least one copy. They sang without organ or piano accompaniment; choir leaders used a tuning fork. Most churches were small and could not be critical with the perfor- mance. They were satisfied that by having a choir their young people were happily occupied. Of course, all songs were in German, some of them brought along from Russia by lovers of music. Here and there copies of Liederperlen were dis- covered. These songs were sung with more gusto than refinement. Songs like "In dem Himmel ist's wunderschoen* " Dick will ich t 0 Jehovah, loben" and "Der Friedensfurst " evoked profound nostalgia. Successful leaders were soon inundated with requests for copies of their songs. Franz C. Thiessen, engaged by the Conference to promote youth work, also did much to help choirs as he visited the different churches during 1937-39. He realized the great need of the choirs and urged that something be done to rectify the lamentable shortage of songs and to raise the quality of 161 singing* He was a highly recognized choir director, who had begun a Lieb - haberchoir (choir of lovers of song) in Winnipeg, which sang selections like n Das Lied von der Giocke" and Mendelssohn’s oratorio "St* Paul." He wrote and lectured on music, Thiessen had a highly idealistic concept of singing* Singers were participat- ing in the building of the Kingdom of God, he said* A choir was to be part of the church in worship and should not consider itself a separate entity. Each singer must prayerfully do God’s work for His glory, "The choir sings first of all for the sake of the words of the song and not merely for its melody, 11 14 The first choir directors’ conference was called in 1942. Ben Horch, F*C. Thiessen, and K.H. Neufeld were the resource men* In the fall of 1944 the first choir leaders’ course was offered. The Conference elected the first "Song Committee" in 1945. This committee mimeographed songs for the choirs and organized weekend courses for singers and conductors. Ben Horch, a very successful choir leader of the North End Church, who later became music professor at the MBBC, was asked to conduct the singing and choir leaders’ courses. So effective was his teaching, and his enthusiasm so contagious that choir singing improved remarkably. His services to inspire choirs across Canada were soon also requested by the Canadian Conference, Dietrich Friesen from the North Kildonan Church began to substitute for him oc- casionally, because Horch could not possibly do all the work alone. Later Friesen took over completely and was the resource person from 1947-5 1 , Friesen was an accomplished singer and eventually became music professor at Pacific College in Fresno. Others who were called to lecture in music were Herbert C, Richert from Tabor College, John Boldt from Winkler Bible In- stitute, Jacob K. Schroeder, Cornelius D* Toews, Cornelius Balzer, and Peter Klassen, Saengerfeste were held annually for a few years and were events to which all people flocked* Usually individual choirs would perform and also sing in mass choirs, Komelius H. Neufeld, a Winkler conductor of the male choir and string orchestra, was a great organizer of such festivals* He was also the organizer of the Southern Manitoba Music Festivals which for years gave all school choirs, individual musicians, and singers the opportunity to perform publicly in competition. All this improved singing in Manitoba greatly and encouraged many young people to sing and play instruments* More and more musically talented and trained young people took over the choirs, and there was often the ambition to emulate the best of them. This situation gave rise to discus- sion among ministers and lay people about rivalry and the desire to sing as ar- tistically as possible. Art became the goal of a few. The words of the song were not stressed as much as singing the melody with refinement. Of course, people enjoyed beautiful singing and they encouraged attempts at improving singing, but the goal of a church choir was to glorify God and touch die hearts of people to worship* To emphasize the importance of words over music, Bible expositer, A,H, Unruh, at a Bible conference at the North End Church, pointed to the piano and stated, "Der Kasten da hat noch keine Seek zu Goti gefuehrt" (Thai box over there has not yet led a soul to God). It was a case of the pendulum swinging from one extreme to the other, and it took agonized debate to find the proper balance "to worship the Lord in the beauty of holiness/ 1 The music committees continued to assist in arranging week-long rehears- als* conducting workshops, or district song festivals. An ever present problem for the conductors was finding suitable music for worship services. One com- mittee established a resource library of church music, through which conduc- tors could browse and order what they found valuable. This library was later expanded to contain cantatas and oratorios. In the beginning choir music was mostly German, but this eventually changed. Another attempt to inform conductors of good music was to ask them to write down twelve anthems they had used successfully. The committee listed all of them and made the list available to the choirs. To encourage churches to lcam new hymns one commiuee introduced "Hymn-of-the- Month." In the 60s and 70s the Christian Education Conferences also included church choir sessions. There were workshops for Sunday school, youth and music. The music committee arranged for its workshops as well as for the singing at their meetings together. The world-wide music revolution profoundly influenced the singing of church young people. The first reaction to popular music was negative. Parents were warned to exercise kind control over the type of music their children listened to in order not to spoil their appreciation of good music. "The present rock and roll idiom has a very strong secular flavour which lends itself poorly for use in a church service." 15 The committee at that time tried to discover new ways of using music effectively without losing the benefits of the traditional ones. Said Alan Janzen* "We shall encourage each other to regard the office of the singer with sacred esteem." 16 Every year each new committee expressed caution to control the use of extreme contem- porary music. Said John C. Klassen, "More effort is needed to teach our young people to discern between wholesome and unwholesome contem- porary idioms." 17 And Roland Sawatzky, "We need to encourage each other to use the noblest God has given us." 18 Today the young people in MB churches almost invariably sing contem- porary music and the older folks quietly tolerate it so as not to alienate them. The admirable part of much of contemporary music is that it uses Bible words, and that many a young person creates his/her own music, C. Youth Work By 1936 public concerns were expressed that the Jugendvcrein, although excellent in itself, was not enough to occupy the restless young people. More should be offered them and more should be expected of them. Individual churches, particularly the large Winnipeg church (consisting of three branches: North End, South End* North Kildonan) were experimenting with additional activities, such as Bible study, discussion of youth problems, and 163 singing groups for services in hospitals, senior citizens homes, and so on. The Conference believed that churches, that is to say, youth leaders, needed instruction and inspiration to expand their youth ministries. The 1936 convention elected Franz C. Thiessen of Winnipeg to visit the churches and to urge the youth committees to try new ways of interesting youth in church activities, Thiessen was engaged for three months. It was a formidable task to induce busy youth leaders to begin new programs. Again the following year the Conference felt an urgency to make youth work more effective and asked Thiessen to take another three months and elected a committee (A.H, Unrnh, A, A, Kroeker) to plan how to meet the requirements of youth. After some discussion the committee concluded that to make youth more responsive to spiritual things they needed deeper biblical knowledge, and, to make them more committed, to have them participate in work within the church and out of it. Biblical training should be started at an early age and, therefore, they said, the home, Sunday school and youth worker should cooperate. It is one thing to be able to analyze a situation, but quite another to rectify iL Insufficiently prepared youth leaders could not cope with the requirements of youth; and during that time, the aftermath of the depression, families were struggling to improve their standard of living. By now immigrant families had had their home in Canada for ten to fifteen years, and their children had absorbed much of the country’s culture. Sudden- ly, during the Second World War, the problems of youth glaringly revealed home weaknesses and the church’s "sins of omission," At the 1944 conven- tion fears and complaints painted a gloomy picture of youth conditions, Henry F, Klassen of the Youth Committee trenchantly summarized: "A num- ber of our youth are entering active military service; others deny their al- legiance to their Mennonite heritage; some leave church and fellowship and disown their mother tongue; a few enter into mixed marriages, and yield to false teachings; and a number of young people are lonely in faraway schools, universities, or places of work. Our growing generation is demoralized by the influence of schools, radio and daily papers/' He continued with an impassioned appeal: "Our children must imbibe the will of God from their infancy, ‘with mother’s milk’. They must be inocu- lated with the example of parents to accept our principles, our high biblical ideals of repentance, regeneration, baptism, life of faith, nonresistance, faith- fulness, and honesty. If we cannot persuade our children that our interpreta- tion of biblical knowledge is correct, we should not be surprised that they are impressed and attracted by everything alien and new, that their own in- heritance seems inferior in comparison, and that they are ashamed of it." 19 (See Appendix: "Siatistik der Jugend und Jugendarbeit in the Manitobas). Prodigious collective efforts were made the next few years to occupy and stimulate youth. Annual youth festivals were held in all five districts with themes like "The Power of Influence," "The Church of Jesus Christ," "Spiritual Life of the Growing Young Person," "Equipping the Youth 164 Worker, 11 "A Model SS Lesson for the Young Men's Class/ 1 and so on. In 1956 these festivals were held in seven areas simultaneously with two mini- sters serving each. Resource material was being written and printed. J.M. Elias of Winkler had been collecting youth endeavour material for years, and a selection of it was printed and made available to all. 20 Heinrich Regehr wrote eight dialogues (Gespraeche) which also were published. 1 EC. Th lessen, upon the urging of the Canadian S.S. Conference 22 issued Knospen und Blueten. The Winkler Bible Institute also in its school publication Der Jugendar belter supplied material for youth work. The editor of Die Rundschau, Henry R Klassen, started the Manitoba Kortferenz-Jugendblatt in 1944 to foster youth work but also to encourage greater unity in church activities. 23 A little book- let "The Christian in Relationship to the Commercial Movies and Amuse- ments" was written by EC. Peters and David H. Neumann, All churches were urged to make use of that material. Young people were encouraged to contribute to youth projects like bur- saries for South American students to study at WBI or MBBG, a car for a mis- sionary, a generator for the mission school in Congo (Zaire), and donations for the Gospel Light Hour, and Bible camps (Ames, Burwaldc, Clear Lake). Thousands of dollars were thus collected by the young people of Manitoba. 24 After a few years of such projects it was considered wise to offer smaller un- dertakings which individual groups could work on with greater enthusiasm and pride. Even more money was gathered this way. Now the reports occasionally revealed satisfaction with the progress of youth work. Several good suggestions were given churches to improve their youth activities: young married couples should be responsible for youth work, and not only an older man of the church; the young people should get together often enough to establish a group identity; and, since youth grows more independent of parents, and looks to peers, emulating them, the church had the moral obligation to provide mature leadership. But the note of satisfaction soon gave way to the former anxieties. It was the time of the youth revolution, hippies, Jesus People, the drug countercul- ture, a preoccupation with the occult, and radical changes in music. Church youth too, were influenced. Radio, television, and easy transportation made all aspects of the general youth revolution available to them. Wrote Harold Jantz, "The church and its youth are under every imaginable trial today, but God is at work . . , . We want to encourage one another not to be overly protective of our youth. We will not save our youth by trying to set high walls around them. The world is too close for that. Our only defense is to enter the conflict with them and in the power of Christ face the forces of the evil one," 25 The remarkable fact that so few were actually lost to the move- ments is astounding and humbling. Truly, God was at work, and few young people succumbed to drugs or to the occult religions. The Jesus movement produced outstanding witnesses, and rock music acquired religious overtones. To be sure, the older generation found it hard to excuse the revolutionary changes and accept youth criticism of time-honored ways. But gradually the 165 blatant revolt against anything traditional subsided. Church attitudes also have changed. Youth have become more self-reliant, more courageous in wit- nessing, more willing to be part of the body of Christ, more cooperative in building the Kingdom of God. D. University Student Services In 1956 the two-year-old Association of Mennonite University Students (AMUS) had its first opportunity to report its activities to the MB conven- tion. 26 Two students, J. Dirks and R.A. Klassen, informed the delegates (in German) of the reasons for organizing, and the association’s aims. They wanted the delegation to know of the spiritual life and the witness of the Men- nonite Brethren students on campus. "Indeed," they said, "the university is not only a place to study, but also a mission field." They told of prayer and Bible study meetings together with IVCF, and the planning of campus-wide evangelism. To stress and preserve Mennonite distinctives AMUS was organized by stu- dents affiliated with all the different Mennonite denominations. AMUS al- ready had held two conferences to which they invited speakers on the topic of nonresistance. At the last conference a special "AMUS Placement Service" committee had been elected to list the Mennonite university students and make this list available to all Mennonite organizations and administrative bodies which could use the services of graduates. At the same time this com- mittee intended to acquire names and addresses of Mennonite organizations and institutions and make these available to students in order to facilitate short-term or long-term Christian service. The reason for bringing this to the attention of the delegation was to ask for advice, and intercession, and "to feel united with you in the years when in- tensive secular studies occupy our energy so much that we often become iso- lated." 27 The convention of 1956 expressed its joy that students strove to remain in contact with the church, assured them of the "brotherly goodwill of the Con- ference" in their efforts to nurture their Christian faith, and wished them God’s blessing. 28 Beyond that nothing was attempted. For the next ten years no reports of student activities were heard. As an ever greater number of Mennonite Brethren young people attended the universities of the province and other secular schools, and as a concern for their spiritual well-being was voiced again and again by parents and espe- cially by country churches, the Committee of Reference and Counsel in 1965 asked Victor Adrian, John A. Toews, and John Wall "to explore the pos- sibility of starting a student service." 29 This preliminary step became a recom- mendation to the convention with the proviso to add one more member to the committee. The convention sanctioned the appointment of the three brethren and elected one more, Jake Suderman. That year only exploratory work was done. The committee consulted with MB professors, representatives of the Inter- Varsity Christian Fellowship, and 1AA with students and pastors. In a letter to all pastors and youth leaders the com- mittee explained the ramifications of the project and its implementation. The needs of students varied, and there was always the danger of duplication of existing services. The letter described a few of the difficulties students had. They arc at the age, the letter stated, where they adopt a definite set of values, formulate an approach to life, choose a career and a life partner, and seriously question the plausibility of their inherited religious principles. Most students go through intense struggles and conflicts as they wrestle with these issues. Some "retreat from Christianity"; some criticize the church for not taking a clear stance on moral issues or for taking an outdated position in a modem world. Some want to communicate better with the church, for in spite of their questions they arc loyal. Students must move beyond childhood religious ex- periences into a conscious and dynamic commitment, the committee sug- gested, before they go out to study in order to successfully face the intellectual environment of a university. 30 The letter also suggested that pastors and youth leaders, in their preaching, teaching, and counselling, concentrate on the example of Christ, urging young people to be followers of Christ rather than a religion. They should as- sist parents to communicate wisely with their teenagers, create loyalty to the church through participation in its activities, entrust them with opportunities to witness, and make good reading material available to them. A year later a committee was elected and David Loewen of Camp Ames was engaged on a half-time basis to contact students on the campus and coun- sel when advisable. In 1969, three students were added to the committee. 31 Since the committee was elected annually, it lacked continuity. The new members always had to be informed of their duties. Since the students who were elected did not usually attend conventions, it was difficult for them to know the purpose of such a committee. Much experimentation was the result, with the committee growing in number of members and then being reduced again. At last in 1970 the Student Services Committee received standing status. For several years Vem Ratzlaff was the coordinator on a quarter-time basis and later John Dyck, and then Ken Reddig; They tried to contact students individually or in groups, and had Bible studies or sharing sessions. Often special speakers were invited to serve. In 1971 exploratory meetings with several Mennonite denominations resulted in the establishment of Inter- Mennonite Campus Ministry which included MB, GC, EMB, and EMMC stu- dents 35 This committee became very active and usually provided two lectures by prominent Mennonite scholars from U.S A. or Canada, Because the 1VCF was offering many of the services the MB committee had tried, and because many MB students regularly attended its meetings and often became leaders in the fellowship, the committee’s work was reduced to making a yearly list of students and their addresses, offering them a sub- sidized subscription to HIS magazine, a free FORUM, and assistance to stu- dents who desired to attend URBANA or the Canadian Youth Rally at Banff. The conference annually supported 1VCF with $2,0G0. 36 Since IMCM arranged for lectures and IVCF offered the devotional cm- 167 phasis the Student Services Committee is now reduced to two members, elected for a two-year term. In 1981, in order to reach more students, the committee combined its ef- forts with the College and Career groups of the Mennonite Brethren churches of Winnipeg, 37 Each month one such group was host for a meeting at which discussions were held on topics relevant to young men and women. The suc- cess of the procedure created a change in the constitution. From 1982 the committee was called "College and Career Service Committee." 38 In spite of all these efforts "a significant number (of students) manage to slip between the cracks and do not plug into any Christian group." 39 But the committee's aim still is 11 to provide a link between the MB Church and the MB students in such a way as to encourage students to grow in their faith/' 40 NOTES Chapter 14 1 . Minutes, Winkler Mennonite Brethren Church, 1919, 2. A.H. Unruh taught Sunday School lessons according to a "psychologischer Slufengang” (a psychological sequence of steps). It consisted of Vorbesprechung (a review of the previous lesson and explanation of words in the new lesson) Zielangabe (aim of the new lesson stated) Darbietung (presentation of the lesson) Vertiefung (evaluation of the lesson) Anwendung (practical application and memory verse) All his students, for years to follow, used this very effective method in their SS teaching. 3. Children, after the first year or two in public school, conversed in English exclusively. Often on a Sunday morning in church one could hear them ask each other "Did you do your LektionV They pronounced the Ger- man word Lektion, "lexin." 4. Estimate by Abe Reimer, Manitoba Conference Education chairman 1975-77. 5. Manitoba Minutes. 1943. 6. Manitoba Minutes , 1979, p. 72. 7. Manitoba Minutes . 1962. 8. Manitoba Minutes. 1975, p. 116. 9. Manitoba Minutes. 1982, p. 85. 10. Minutes. Winkler Church, July 23, 1904. 1 1 ..Klippen stein L. and Toews, J, G. Mennonite Memories. (Winnipeg, MB: Centennial Publications, 1977), p. 301. 12. Brown, Frank. Mennonite Brethren Church , Winkler MB t 1888-1963 , 75th Anniversary Book. (Altona, MB: D.W. Friesen & Sons Ltd., 1963) p. 27. 13. Minutes , Winkler Church, 1912. 14. Thiessen, F. C. Konferenz-Jugendblatt #2. Sept. 1944. 15. Klassen, Peter Manitoba Minutes. 1972, p, 59. 16. Janzen, Alan. Manitoba Minutes. 1966, p. 48. 17. Klassen, John C. Manitoba Minutes, 1974, p. 70. 18 Sawatzky, Roland. Manitoba Minutes. 1975, p. 117. 19. Manitoba Minutes. 1944, p. 23. 20. Manitoba Minutes. 1949. 21. Manitoba Minutes. 1954 . 22. "Knospen und Blue ten' 1 (Buds and Blossoms). A collection of poems and dialogues for Sunday School and Youth Work. 23 . Manitoba Minutes, 1945. 24. Manitoba Minutes , 1956, p. 54. 25. Manitoba Minutes, 1970, pp. 123, 124. 26. Manitoba Minutes. 1956, p. 78. 27. Manitoba Minutes , 1956, p, 79. 28. Manitoba Minutes . 1956, p. 75. 29. Manitoba Minutes , 1966, p. 95. 30. Manitoba Minutes , 1968, p, 35. 31. Manitoba Minutes, 1969, p.41. 32. Manitoba Minutes . 1970, p. 113. 33. Manitoba Minutes . 1976, p. 83. 34. Manitoba Minutes . 1977, p. 58. 35. Manitoba Minutes. 1971, p. 77. 36. Manitoba Minutes, 1978, p. 114. 37. Manitoba Minutes. 1981, p. 81 . 38. Manitoba Minutes , 1982, p. 81, 39. Manitoba Minutes. 1978, p. 82, 40. Manitoba Minutes. 1981, p, 8, 169 Chapter 15 EDUCATIONAL EFFORTS A, Bible Schools PENIEL - The Winkler Bible Institute The founder of the Winkler Bible School was Abram H. Unnih. He had been a teacher at the Bible School in Tschangraw, Crimea, Russia, This school was closed by order of the Soviet government in 1924. That same year, Unruh, together with his family, immigrated to Manitoba. At that time immigrants usually began work on farms, but Unruh was a teacher and he was looking for an opportunity to teach. He taught German at the Collegiate in Winkler, in the meantime exploring the possibility of beginning a Bible School. He found enthusiastic sup- port from Jacob A. Kroeker, Abram A. Kroeker, John B. Dyck and a few others, all Canadian and well-estab- lished financially. Spiritually the Winkler MB congregation was ready for a venture like that, 1 An unpretentious beginning was made in the fall of 1925 with eleven students and A,H. Unruh as teacher. Most of the students were children of the major supporters. The first class was conducted in a rented room of a private home. Before Christmas another of the Tschangraw teachers, Gerhard J. Reimer, arrived in Winkler, He was added to the staff in the new year. An impressive list of courses, all in German, was offered the first year: Bibelkunde (Bible knowledge), Glaubenslehre (Doctrine), Seelenlehre (Psychology), Sprachlehre (Language, grammar), O.T. A. H, Unruh 171 Exegese (Old Testament Exegesis), N.T. Exegeses (New Testament Ex- egesis), Stilistic (theory of style, the writing of essays), Ethik (Ethics), Alter- Mr. and Mrs, Jacob A, Kroeker tumskunde (Archaeology), Kirchengeschichte (Church History), Son- ntagschularbeit (Sunday School methods), Lehre von der Predigt (Homiletics), Naturgeschichte (Natural History), Gesang (Singing). 2 After Christmas the school's enrollment doubled. By the beginning of the second year, 1926, there were three teachers, with Johann G. Wiens, the former principal of the Tschangraw Bible School, having arrived in Winkler. Wiens had been a missionary in India after studies in Hamburg and England. Mr and Mrs Johann G. Wiens 170 Because of Ihe illness of his daughter, the family returned to Russia. World War I prevented him from reluming to India. He then began the Bible School in Tschangraw and called A.H. Unruh and G.J. Rcimer to assist him. It seemed now as if the Tschangraw Bible School had transferred to Winkler, with only the position of the principal changed. The curriculum and the teaching methods were definitely European. At that time there was little criticism of these emphases. Actually they suited the Mennonite immigrants of the 1920s very well, and the Canadian Mennonites accepted them unques- tioningly. 3 The rapid increase in student enrollment may be ascribed not only to the popularity of A.H. Unmh and his colleagues, but also to the fact that many students were young men who lived on farms and were expendable during the winter months. Bible School instruction was for five months, from late October to early March. Many of the students were immigrants who could not as yet speak English, and were too old to go to public schools, but who, nevertheless, eagerly desired further education. Students were, in general, ma- ture men and women; some of them were married. The school generally enjoyed the support of the churches. The assistance of the Winkler MB Church and its good relationship with the school was ex- emplary. There was no organization that owned the school; rather, the faculty, together with a few prominent Winkler businessmen, formed the executive which administered the school, and teachers were responsible for collecting money to defray expenses. A.H. Unruh preached in many churches and at such times also informed the congregations of the school’s needs. Teachers went out singly or in pairs to farms and solicited support When it was neces- sary to build a facility, enlarge it, or make repairs the Winkler businessmen would arrange these. A.H. Unruh was the "heart and soul" of the entire undertaking. Although he was not a practical business man, he chaired all meetings of the executive. The Lehrerkotlegium (the faculty) was in charge of the school. Tuition did not nearly cover expenses, and the teachers received remuneration only as money was available. At the end of a school year, after all expenses were set- tled, the teachers divided what was left over. Invariably that was very little. As in every new venture which requires the support of many, there are those who hold back or detract from its success. Some people resented that the Bible school received much recognition, and that the teachers acquired leadership positions. The strained relationship between the Russlaender and Kanadier, which existed since the 1920s immigration, was transferred to the school. Fortunately there were wise, level-headed people on both sides who were able to calm ruffled tempers. One of these was John Warkentin, leader of the Winkler MB Church, who cased many tense situations with his mild and unprejudiced manner. Not only Mennonite Brethren supported the school. The minister of the Bcrglhaler Church, Jacob Heppner, publicly demonstrated his approval and a few Bergthaler Church members attended. Two years after the beginning of the Bible school (1927) a number of students asked for an extended program 173 of studies. A four-year program was introduced and continued until 1960. Again, because some students were preparing for the ministry and WBI being the only school teaching in German, a fifth year of studies was added in 1933. This class continued until 1944, but had never more than ten students. The curriculum changed with the times. English language became a requi- site subject and Christian service courses were added. The Sunday school course became a two-year program. Music courses were expanded to include directing of choirs. In 1961 a three-year program was adopted. It lasted only seven years. From 1968 on, WBI has a two-year program. Experimentally, a third year was added in 1978 in order to offer a BRE degree. Because of low enroll- ment and the extra expense, this was dropped again. In 1932 the Bible School joined the Evangelical Teacher Training Associa- tion (ETTA), These courses were later replaced by the program of the MB Christian Education Board of the Canadian MB Conference. Credits were ob- tained by students first from ETTA and later from the Christian Education of- fice at Clearbrook, 5 Economic and social changes occasionally brought the school into troubled times. The first major crisis came when the Canadian MB Con- ference decided to establish eine hoehere Bibelschute (a theological college)* The conference called A,H. Unruh to the position of president of the new school. When he accepted, the other Bible school teachers resigned. The general conviction was that a Bible College in Winnipeg would mean the demise of the Winkler Bible School. Students would prefer a Bible College offering degrees to a Bible School that could not do so. 6 Yet the directors and teachers of the Bible school still believed there was a need for Bible instruc- tion on a lower level, but feared they would face acute financial shortages. The Bible College, they felt, would acquire most of the support. The sc hoofs continued existence was uncertain. Would it open for another year or not? One hope was left: if the Manitoba MB Conference took respon- sibility for the Winkler school, it could carry on. During the fall session of the Manitoba Conference the former Lehrerkol- legium met separately to draft a document to transfer the school to the Con- ference. This was presented to the Conference on October 7, 1944 with the request 'That also in the future this enterprise will be directed with the motto of the Bible School T will not let thee go, except thou bless meV 1 The Con- ference unanimously accepted the proposal and elected a board of nine mini- sters. The new board asked the teachers to resume their former positions, except for J.G. Wiens, who became the principal. They accepted. When the Conference acquired the Bible School it received the assets of the Bible School; that is, the school building, inventory, and the bank account (which amounted to five cents!). 7 Immediately the news went out that the school would open for instruction again. Because of the lengthy uncertainty the enrollment was reduced. Al- though this period was one of struggle for survival, the 1940s and beyond proved that the Bible School still had an important place in the minds and 174 hearts of the people. Of course, with time, the teachers changed, but the spirit of the original Bible school remained for a long time. Another crisis of survival occurred during the late 50s and 60s, World War II had created high employment, and young men and women could easily find remunerative work. About this time, too, farmers began to mechanize their agricultural operations and fewer people were required to run the farms. This resulted in a drift of young people to the city as well as to higher secular education. Fewer and fewer young people chose Bible instruction, which was not likely to improve their Financial prospects. The Bible school responded by reducing their course to three years, but still, the enrollment declined steadily. Could the school survive in a world of secularism and growing educational requirements? The conference looked for reasons for the decline in numbers. It laid the blame upon the school rather than in external circumstances. The Ontario Conference, which had supported the school, withdrew and expressed its criticism: lack of discipline, immature staff, poor Christian fellowship. And many in Manitoba agreed, H. H. Redekopp, principal 1948-56), tried to explain: "Today’s young people are not like those of twenty years ago. This is a new generation with the various views of this American continent: views which often are dangerous for family, church and personal life. On this continent today our young people are educated by public schools, radio, magazines and newspapers. These things determine personality, disrupt family life, and often attack the church. Negative influences often gain a footing through worldly literature." 8 The teachers themselves seemed irresolute how to overcome the difficul- ties, One of them wrote to the school executive, "I am not sure that wc as a faculty are clear in our thinking as to the real purpose of the WBI , * . Does Christian education still have a place and does it fulfill a real need in our con- ference ministry or must it always be considered as something that is second- rate, second-best to the secular, as the intimation so often has been?" 9 All across Canada at that time, the question was debated — Can Bible schools survive? This debilitating reality became a problem for the Conference, for low en- rollment meant a greater financial burden. To aggravate a critical situation, there was confrontation over "what it meant to educate at a post-high school level today," In 1967 the WBI prepared a paper on "The Christian View of Education." The following methods of education were proposed: I. A search for the truth through open dialogue between students and teachers. 2. A positive regard of and trust in one another. 3. A critical examination of contemporary thinking, 4. Translation of ethical principles set forth by Scripture into life situa- tions, with tolerance and love toward those who differ from the majority in peripheral areas. 5. ■Initiating commitment and decision-making in keeping with the fun- 175 damental demands of Scripture, 10 These principles caused censorious discussions. Eventually three teachers and four members of the school Board resigned. A principal and three teachers were engaged. The new principal, Henry R, Baerg, was given definite directives: student enrollment must go up and the Conference subsidy must come down. During the nine years of his ad- ministration (1969-78) Baerg certainly accomplished that. Student enrollment grew to the highest in the school's history and, in spite of extensive building programs, the campus was debt free. 11 Building Program During A,H. Unruh’s term as principal of the Bible school, its thorough teaching, high academic standard, and the disciplined study required from stu- dents enhanced its reputation and students from all over Canada, wherever Mennonites lived, came to study. This increase and the desire to have an effi- cient campus necessitated intermittent building. The first building was erected on Eighth Street in Winkler in 1926 and enlarged in 1933, Five years later it was doubled in size. This building was used by the school for twenty- six years. 12 Other needs were accommodations for men and women. The Hooge Home was purchased in 1945 for men and the Penner Home in 1946 for the girls. West Hall was bought in 1952. 13 For many years a Bible School campus was planned. Land lots were pur- chased. In 1964 a new campus became a reality with an administration build- ing, housing the classrooms, and a gtrFs dormitory. The men's dormitory was erected in 1967, The Kronsgart MB Church, after its services were discon- tinued, was donated to the school, moved to the campus and remodelled into a chapel and library. 14 In 1975 — the fiftieth anniversary — a memorial expansion project was approved by the Conference. Former students, scattered across Canada, were approached for contributions. A fine gymnasium was erected. 15 The latest building project was begun in 1983 — a dining hah and kitchen facilites. 16 Today the school has all the conveniences and requirements of a modem Bible institute campus. Philosophy of the Winkler Bible School In the beginning the Bible School was named "Pente!" (the Face of God). The school's goal was to search the "Face of God," that is, to lead students into God’s Word and translate it into their daily lives. The school also tried to meet the needs of students who wanted to prepare for public ministry or those who simply desired an enrichment of their spiritual service. The Mennonite Brethren Confession of Faith constituted the fundamental basis of the school. With slight changes and a few additions it has remained the foundation upon which the school rests. The Bible, considered to be ver- bally inspired and "the final authority for faith and life," 17 continues to be the 176 central textbook. The school's purpose and philosophy has undergone repeated revisions be- cause of changing times and needs, Bui the basic aim, stated in 1928 has not changed: "The genera! purpose of the Bible School is to lead men and women into the Holy Scriptures to assist them in making God's Word effec- tive in their lives." In 1950 the following was added, "to foster an cxprcssional program to help students pass on to others the truth of God, 1 ' particularly through Sunday school teaching, Sn 1967 the Education Board prepared a lengthy paper on "The Christian View of Education." H Real education, 1 ' it stated, "is the process of making known and learning what God's truth is" 18 and must ground the faith of stu- dents rather than lead them around intellectual theories "that strike at the heart of Christian faith." This must be accomplished by an intensive study of the Word and a translation of the Word into practical life, that is, the integra- tion of the spiritual, intellectual, physical and social aspects of man. (See Ap- pendix), In 1975, when the Bible school introduced the two-year program, the ob- jectives were directed toward making the Bible a guide for life in a secular world, encouraging commitment to Christ, fostering a spirit of wholesome en- quiry, and impressing the student with a deep sense of his mission in personal soul winning. 9 Influence of the School The school's influence was quickly felt in the churches, Sunday school was taught according to A.H. Unruh’s Christian Education course. Methods were European, psychologically sound, and appropriate in the 1920s, Graduates would often become Sunday school superintendents and would teach other teachers. A number of these superintendents met regularly with their teachers to review in detail the next Sunday's lesson, discuss methods, and the verse to be memorized. Often one of the teachers would have to teach a Probelektion (a demonstration lesson) with other teachers as pupils. Unruh’s interest in child psychology was transferred to many of his students. When Abram A. Kroeker joined the faculty in 1929 a subtle change of em- phasis was noticeable. American pedagogical and psychological books ap- peared on the shelves and in 1932 the school became a member of ETTA, Through the efforts of the Canadian Education Board these courses were in- troduced in all MB churches. Later the Bible School was also responsible for initiating the "One-week Sunday School Courses" for teachers who did not have the opportunity to attend regular classes. Bible School teachers would go to churches that invited them, and leach Sunday school teachers for a week or a weekend. These courses were purposely conducted as practical as possible, with demonstration, practice lessons and constructive criticism. These courses were very useful. 20 Many ordained ministers had never had the opportunity of attending a Bible school. The Bible School began short-term Predigerkurse (courses for 177 ministers) for them. Ministers from all over Manitoba, and sometimes beyond, would travel to Winkler for a few days of intensive Bible instruction and inspiration. Much emphasis was placed on the "how" of preaching. These courses were carried on until the Bible College took over respon- sibility for them. 21 Another first for the Bible school were the missionary conferences. Mis- sions, both foreign and home, was constantly emphasized in the school, just as it had been in the Winkler MB Church, especially in later years with H.S. Voth as leader. With the help of the teachers, the students organized the "Africa Mission Society" in 1933 to support Henry G. Bartsch in his work in Africa and later Hermann Lenzmann and Margaret Siemens. Yearly conferen- ces in which missionaries and mission-minded ministers spoke, stirred the people to greater efforts for missions. 22 Students were urged to participate in practical service. This consisted of hospital visitation, tract distribution, preaching in the nearby villages, sing- ing, evangelism. Wherever there were opportunities the students served will- ingly and enthusiastically. The Winkler MB Church made ample use of the students in its church programs, particularly in the Jugendverein where various singing groups and young men, delivering sermonettes, were put to work, 23 For a few years a radio program over CFAM was conducted by the Bible school under the direction of H, Lenzmann. 24 There is no doubt that the Bible school exerted great influence on the music of the Manitoba churches and beyond. It fostered good singing and music in general, and its choirs and singing groups visited the churches, in- spiring singers and conductors to emulate a high standard of music. Teachers like Ben Horch, John Boldt, Peter Koslowsky and others helped greatly to raise the standard of singing, not only in school but also in the churches. 25 Several publications were attempted to promote the school, to keep in con- tact with graduates, as well as to fill a vacuum in contemporary theological teaching. These papers found their way to all comers of Canada. There was first Die Antwort (The Answer) with A.H. Unruh as editor. "This periodical is for the purpose of uniting and encouraging all believers in the Kingdom of God, and to support the individual follower of Christ in his spiritual struggles ... It is to lead the readers into the Scriptures as well as into Christian fellow- ship and service.' 1 This monthly paper continued for twenty months. Die Antwort was succeeded by Der Jugendar better (The Youth Worker) a monthly paper prepared by the students, with Abram H. Redekop as editor. It ran for three years. An official organ of the school was Der Morgenstern (The Morning Star) with Henry H. Redekopp as editor, it was distributed free to the churches. Published during 1945-50, the Quarterly News went through several alterations until it became what it is today, a Bible School and Alumni Association organ. 26 Perhaps the greatest influence of the Bible school upon the unchurched community was the Daily Vacation Bible Schools. For more than two decades students taught DVBS in public schools south, east, west, and north 178 of Winkler. "Many children made a decision for Christ and many others were helped to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 1,27 Another venture of the Bible school was the Winkler Bible Camp. Because few children from the Winkler area could make use of other camps, teachers H.H. Redekopp and G.D. Pries planned a camp close to Winkler. In 1949, with the enthusiastic support of the teachers, students, and community, the first building was erected on a site in Burwalde, By 1952 there were five buildings and the camp program was in full swing. At the twenty-fifth an- niversary of the camp the following report was made: "The camp serves over 400 children and young people each summer with an active camping program and a regular presentation of the Gospel of Jesus Christ." 2 * Many of the ministers of Mennonite Brethren churches in Canada received their Bible training in Winkler; through their influence many other young people in turn studied at the school. No statistics are available on the number of ministers attending WBI at one time or another, but at the fiftieth anniver- sary gathering there were 107. Missionaries who attended WBI: sixteen in Africa, eight in India, two in Europe, two in Japan, one in the Philippines, one in Brazil, seven in Colombia, two in Paraguay, one in Trinidad, and one in Costa Rica. By 1975 there were thirty-nine Christian service workers, eighteen home mission workers, and forty with MCC 29 Steinbach Bible School The Bible School in Steinbach was begun by two ministers, Jacob W. Reimer and Henry R Fast in 1931. The three month course was held in one of the local churches. The school was discontinued after two winters because of the small enrollment and half-hearted support In 1936 seven Mennonite Brethren men revived the interest in a Bible school. After much prayer and planning two teachers, John Guenther and John G. Baerg, were engaged; classes were held in the MB Church. After several years the school expanded to three classes. The principal, John G. Baerg, was a graduate of the Winkler Bible School, so the curriculum of that institute was adopted. Baerg served as principal for eight years. The school was conducted for five months each winter, October to March. Tuition was four dollars per month. The goals of the school were: - to lead students into a better understanding of the Word of God - to establish them in the faith - to prepare them for the Lord's service - to prepare Sunday school teachers Much emphasis was laid upon this last goal. A further aim of the school was to serve the entire Mennonite community of the East Reserve. As more and more students of other Mennonite churches attended, an association of the various local churches was organized, in 1938, so that all would be repre- sented on the administrative board. 30 As economic conditions improved, more and more MB students chose to attend the Winkler Bible School. Eventually the Steinbach MB Church 179 withdrew from the school association. The school eventually became the present-day Steinbach Bible College, supported by several evangelical Men- nonite churches, Bible School in Winnipeg Rev. Abram B. Peters, a man with extensive biblical knowledge and love for the Lord and people, who was active in the Winnipeg City Mission, began an evening Bible school for young women working in the city. He conducted classes every Thursday evening. Rev. Frank C. Thiesscn assisted for some time. Thursday was the day when the young women employed in housework had a free afternoon and evening. The classes ran from 6-8 p.m., and the stu- dents could then attend the Tabea Verein meetings, beginning at 8 p,m. Tabea Verein was a church organization offering spiritual inspiration to these work- ing women. A,B, Peters also lectured on biblical topics at these gatherings. He continued this service for twelve years. 31 B, Mennonite Brethren Collegiate Institute Rationale and Beginning The Mennonites in Russia had a highly developed education system. They had their own teachers, supervision, and curriculum, in which the German language and religion had highest priority. In Manitoba, they had no control over schools. In country schools, of course, which often had Mennonite teachers, religion and the German language could be taught at certain specified times. This was not possible in the cities and towns, however. Mennonite immigrant parents, raised under the rigid discipline of European schools, did not approve of the laxity in Manitoba city schools. Their children spent five hours every school day under the influence of teachers and fellow students of a different culture and religion, and they noted with apprehension the gradual changes in the thinking of their children. The resultant culture clash in their own homes concerned them deeply. These Mennonite parents were further alarmed over the ruling, during the last years of World War II, that all high school students must participate in military drills. In expressing their fears to each other, a deep desire to offer their children an education that would help them become useful Christian men and women who would value their Mennonite heritage, grew among these parents. Under the enthusiastic and influential leadership of Cornelius C. Warkentin a Men- nonite High School Society was organized in 1945 (Mennontiischer Hochschulve rein von Manitoba). It was a tentative organization of concerned parents and friends of Christian education for the purpose of establishing a private Christian high school. The group hoped that the churches would lake responsibility for such a school. C.C. Warkentin became the society’s First chairman, aided by an executive committee. The opportunity to begin the school offered itself when the MB Bible Col- 180 lege had two vacant classrooms available* Negotiations between the society and the MBBC faculty resulted in permission to use the classrooms with the understanding that the school would submit to the regulations of the Bible College* Now the society would have to get government permission to establish a private school, recruit students, engage teachers, and collect funds. The Department of Education of Manitoba, through the influence of In- spector Andrew Moore, granted permission to establish a private school* Forty-six students were recruited, and two teachers engaged for grades X and XI. Religion would be taught by college teachers. To collect a fund for the school was a difficult matter. Originally, only a few parents joined the Society* As always, the Mennonitcs were cautious about a new endeavour that might require great financial commitment. The first members of the Society, also members in the three Winnipeg MB chur- ches, were urged to persuade their churches to voluntarily support the school* North Kildonan MB Church decided to collect for the school; the North End and South End churches took a "wait-and-see" attitude* Later all three chur- ches wholeheartedly aided the efforts of the Society* Although the Manitoba Conference had no obligation toward this enterprise, the spring convention of 1945 allowed Heinrich Toews of Amaud to report the planning of a private school in Winnipeg. He stated that the school would be attached to the Bible College and that Religion and the Ger- man language would be obligatory. He also thought that the school would benefit College students who had had their studies interrupted and needed to complete their high school education* According to him, such "who take pains to walk uprightly" were to be admitted as students of the school. 1 It soon became apparent that a school in the building of another school would really be managed by the president of the host school. The high school, it seemed, had become a department of the college. The college presi- dent was, in effect, the chairman of the high school executive committee* This situation created some friction and C.C, Warkentin resigned* Also, the Canadian Conference objected to having a high school department in the Bible College 2 Because of these events, the Society was in disarray. It needed to be reor- ganized, and confidently take over its responsibilities rather than depending upon another organization to manage the school. A meeting was called for April 15, 1946* Fifty-seven supporters convened at the North End MB Church, They examined the constitution prepared by the executive and tem- porarily approved it. 3 They thought to name the school "Winnipeg Men- nonite Collegiate Institute*" and also discussed the possibility of buying the house next to the Bible College on Talbot Avenue* Since none of these items were decided conclusively, another meeting was called for April 29, 1946. All members were urged to advertise the meeting and recruit more members. At this meeting, 64 members attended. The con- stitution was not finalized, but the name of the school was changed to "Men- nonite Brethren Collegiate Institute" and a fund (donations and loans) of 181 $1 ,100 for purchase of the house was reported. The purpose of the Society, according to the constitution, was to support a school taught by qualified Mennonite teachers (fully recognized by the provincial Department of Education), to offer young people a sound secular education with a Christian emphasis. Its motto was, "Seek ye first the kingdom of God and its righteousness." Society members were to be Men- nonites, twenty-one years or over, and would pay an annual fee of $10. 4 The support base for the school became more firmly established when churches joined the Society. The three Winnipeg MB churches and a few country churches joined soon after the reorganization of the Society, and by 1956 there were nine churches supporting the school. The name of the school caused a prolonged controversy. Since the constitu- tion stressed Mennonite Brethren principles and also provided that the board consist of MB members only, the name remained Mennonite Brethren Col- legiate Institute. This created dissension, for many found the name exclusive, whereas the Society’s membership was open to all Mennonites. Nine directors were elected in 1946, six from Winnipeg — A.C. DeFehr, Aron Janzen, Franz Klassen, Abram Dueck, John Unruh, Jacob Wedel, and three from the country — William Dyck (Nivcrville), David Dyck (Newton), Henry Bergman (Glenlea). For the next year, 1946-47, tuition was set at $70 for Grade X, $85 for Grade XI, and $100 for Grade XII. Tuition alone did not keep the school financially solvent. Repeatedly members of the Society and churches had to inject extra money to keep it out of debt. Already in 1945, in its first report to the Manitoba Conference, the Society proposed that the Conference take over the school. The fact that not nearly all country churches had students at the MBCI, as well as the fear of the financial burden, argued against the proposal. Year after year the MBCI was allowed to report, but it was not until 1964 that the Conference accepted the responsibility of the school’s ad- ministration. Through the years student enrollment increased steadily, from forty-six in 1945-46 to 431 in 1982-83. 5 In the beginning all the students were from MB homes, with about as many from the country as from Winnipeg. Gradually this proportion changed. Country schools became consolidated, offering bet- ter educational facilities, and more importantly, Mennonite teachers were readily engaged in areas populated by Mennonites. This kept students in their country schools, for many schools now upheld in all but name the ideals of Mennonite educators. Therefore, while the MBCI had initially been a board- ing school for students outside Winnipeg, it gradually became a city school only. Since the school was open to all who would comply with the regulations of the Society, students from non-MB homes were admitted. As interest in private education grew, so did the enrollment of such students. MBCI’s high academic standards, its athletic successes in inter-high school competitions, its beautiful singing at the Music Festivals, and the full approval of the Department of Education made the school known province- wide. Children of 18T non-MB’s were admitted if vacancies were available. Presently, about half the student body come from homes other than Mennonite Brethren, Although this trend was deplored by some delegates to the conventions, most of them approved, not only because it augmented the cver-prccarious in- come of the school, but also because it gave the MB students the benefit of relating to those of other backgrounds. Interaction in a heterogeneous student body would enrich the students, it was argued, and the Mennonite Brethren students would become more aware of their own heritage, and value it more. As the student body increased parallel classes had to be established. Today every grade has double or triple classes. Buildings In 1946, a large house at 173 Talbot was purchased for $10,500. Walls were re-arrangcd to create classrooms, and the upstairs rooms were used as a dormitory. In 194748 four classrooms were added to the original house. In 1959 the old house was demolished and a new one with classes, office space, and gym- nasium was constructed. In 1973, a remodelling of the old and a large new ad- dition was undertaken. The school now accommodates more than 400 students. All construction was accomplished by donations from interested families. 6 Curriculum Current MBCI Building The Society's intention from the very beginning was to offer the complete high school curriculum of the Manitoba Department of Education plus a Ger- man course and Religion, Today, Religion courses consist of Biblical studies. 183 church history (with emphasis on Mennonite history), and Christian and con- temporary issues. 7 From its very beginning the school has enjoyed the goodwill of the Depart- ment of Education and appreciative reports of the school inspectors, The 1976-77 inspector even recommended that the Grade XI and XII Bible cour- ses, Church History, and Contemporary Issues be accredited by the Depart- ment. In 1958, because so many children came from English-speaking families, the German language became optional. A French language course was added in 1977. Presently MBCI receives support from the federal government for teaching French and from the Manitoba government for teaching German. The Manitoba Department of Education also supports private schools with $430 per student. 8 Spiritual Emphasis While the student body was small, morning devotions were held altogether and led in turn by the teachers. Often pastors from the city and country were asked to lead a brief devotional to exemplify the solidarity of school and church. Today, junior students and senior students have their morning devotional time separately or each class alone. A report by the principal to the conven- tion in 1966: "The spiritual influence of our school is of prime importance. Four mornings of the week the students hear a message from the Word of God. For one period each day they receive specific instruction in matters of faith. Twice a week the students have their own prayer meetings." 9 These prayer meetings are on a voluntary basis, and many students attend regularly. Every year a religious emphasis week, with an invited minister who may stress evangelism, a deepening of the faith, or a greater understanding of Teacher - Student Interaction spiritual truths, is held. Teachers, of course, exert the greatest influence. According to the constitu- tion and the express wish of the founders all teachers must be sincere Chris- tians and show evidence of loyally to Jesus Christ. As the school enlarged and more teachers were needed, eligible teachers were sometimes hard to find. Occasionally exceptions were made in the hiring of those coaching sport activities. Invariably the brotherhood objected. Says the 1955 report of teachers; ''Our aim is through instruction and example to bring the students into fellowship with God." The teachers" character, their faith, their way of instruction — even of the so-called "secular" subjects — will lay the founda- tion of a Christian world view in students. The MBCI Philosophy of Christian Education During its four decades the MBCI has been compelled again and again to elaborate the reason for its existence. The founders knew well enough why they had expended effort, time, and money to start and continue the school, sometimes against almost insurmountable obstacles. They were succeeded by others who inherited a well-established work, but also the difficulties of financing a rapidly-growing enterprise. These leaders, too, had to have good reasons for the continuance of the school. When the school became the property of the Conference in 1964, questions were raised again why a school like the MBCI was necessary. A clear philosophy was needed. The first one was tabled in 1966, the next The choir presenting its annual Christmas concert one in 1974, and the third in 1982. The 1966 "Philosophy of a Christian Private School" stated that the pur- pose of Christian education was to show God as the source of all truth and 185 reality. Since God is truth, and is omnipresent He is a part of all school sub- jects, whether mentioned directly or not. Therefore, Christian teachers cannot leave God out of their subject. Since textbooks are written from a humanistic, scientific perspective, Christian teachers must round out the truth by suggest- ing Christian dimensions as well, "Christian education must not attempt to guide young people around intellectual theories, which strike at the heart of our Christian faith, but rather ground their faith on a Christian theistic world view of the nature of reality," n Christian education must assist students in the search for truth and foster a spirit of worship and devotion. It must lead students to a commitment to God, to an understanding of God’s will for their lives, to Christ as the pattern for character. The goal is integrated per- sonalities, that is, the development of the "spiritual, intellectual and physical aspects of man," and this not only for the student's good but also for the ser- vice of the economic, physical and spiritual needs of others. 12 Such a philosophy of education, the writers claimed, was necessary "in view of the secularization of society,the crumbling of standards of morality, the growing materialism of our culture and the seeming purposelessness of life," 13 These goals would be realized, it was emphasized, by close coopera- tion of home, church, and school. To a large extent the "Statement of Aims and Philosophy of the MECI 11 of 1974 expressed the same goals as the 1966 declaration. It enlarged on the fact that Christian education must bring a student into a right relationship with God by recognizing his sinful state and then being cleansed by faith in Christ, and that in a brotherhood all are called "to support each other in encourage- ment, service and mutual discipline. " 14 It also stressed the student-teacher relationship and that "all subject material is approached from a perspective which views God as the source of all truth," In brief, the aim of the school was "to provide a viable Christian alterna- tive to the public high school system by providing a basic curriculum that meets the requirements of the Manitoba Department of Education augmented by a strong Bible and Music program," 15 The 1982 dismissal of the school principal brought the aims of the school to the fore again. Delegates to the Manitoba convention felt that perhaps the original goals were no longer followed as punctiliously. A commission was elected to study the goals of a Christian private school in modem times. 16 This commission proposed "General Aims and Objectives" of Christian education, and, perhaps because of the criticism of the school, another "State- ment of Particular Aims and Objectives" as well as a summary of the MB Statement of Faith. The "General Aims" repeated, in effect, the original goals of the school. The "Particular Aims" specified in detail what the MBCI endeavoured to achieve, (See Appendix). Der Unterstuetzungsverein (Support Society) of the MBCl When ihe MBCT began in 1945, it had no equipment of any kind. Money from donations and students’ fees was never enough to pay the teachers and the maintenance of the school. A distraught treasurer moaned, "Our winter docs not adjust itself to our budget." 17 There was simply no money for lab equipment, microscopes, projectors, pianos, desks, library books, and so on. After the school had been in operation for two years, Mrs, RE Klassen, upon the request of the principal, G J, Lohrenz, called a meeting of interested mothers in the fall of 1947 for the purpose of organizing a Unterstuet- zungsverein (support society) to try to supply the much -needed equipment. The women responded enthusiastically, Mrs. Klassen served as secretary for the seven years of the organization’s existence. The women pledged to pray for the school at 10 a.m. every day. They met monthly to plan ways to support the school. Usually they had someone from the faculty, or a pastor from the supporting churches, speak, to inspire them to action. Their money-making methods varied, but were invariably carried out with efficiency and assurance. They sponsored auction sales, apron sales, literary and music programs. The most profitable and popular event was the annual chicken dinner, for which the country mothers supplied the chickens and potatoes, and the city mothers did the food preparation. The money earned went for equipment, curtains and blinds, as well as scholarships and stipends for students. Sports play a major part in MBCFs school life 187