June 1998 Vol. 5 3 / N o . 2 2

In this issue, our history section leads off with an article about the Mennonite-founded Grace Bible Institute in Omaha, Nebraska, by William Trollinger. Trollinger teaches in the history department at the University of Dayton, Ohio, and lives in Bluffton. He formerly taught at Messiah College and at the School of the In this issue Ozarks. Also in the history section is a translation of an account of the history of the Mennonite congregation in Berdyansk, South Russia, written by one of its leaders, Leonhard Sudermann, and translated by John B. Toews. Our arts section contains a chapter from a novel in progress by Russell Binkley who grew up in Lancaster County, Pennsylvania, and now teaches sixth grade in Illinois. Also included is a set of new poems by Carla Reimer of Newton, Kansas, recently named Director of Public Information and News Services for Bethel College. In our religion section, the article by Lois Barrett of the General Conference Commission on Home Ministries was originally presented to a New Life Ministries meeting in Elgin, Illinois, in February 1998. This issue also contains our annual Mennonite bibliography. The volume of Mennonite-related publishing gets larger every year. To conclude the issue we have our usual selection of book reviews.

Photo credits: Grace Bible Institute Charis yearbooks, pp. 5,6,8,11,12,13; Mennonite Library and Archives, p. 17.

Mennonite Life 3

H is to r y

Grace Bible Institute and the Advance of I Fundamentalism among the Mennonites William Vance Trollinger, Jr. Contents Building a Mennonite Church in Berdyansk Leonhard Sudermann translated by John B. Toews

Arts

Comic Books Russell Binkley 24

Poems Carla Reimer 30

Religion and Theology

Anabaptist Evangelism in the Context of Modernity and Postmodernity Lois Barrett

Mennonite Bibliography 1997 Barbara A. Thiesen 38

Book Reviews 51 i i

September 1997 4 VI i I I i a m Vance Trollinger, / r .

r

race Bible Institute of Bible schools such as Moody Bible Omaha, Nebraska was founded in Institute or Bible Institute of Los 1943, and is still open today as Grace Angeles were somewhat antagonistic University. From its very inception, to the nonresistance commitments of fundamentalism and Mennonitism their Mennonite students. were intertwined at Grace. This not So, as the official histories tell only made the school a source of the story, Grace Bible Institute was Grace Bible great controversy among created: a Mennonite institution Mennonites in the Midwest; it also designed to serve Mennonite youth. Institute and the makes Grace a good case study for The positive effects were soon felt, Advance of trying to understand better how as Grace sent Biblically sound fundamentalists and Mennonites pastors and missionaries to work in Fundamentalism have interacted in North America. Mennonite churches and on the among th e As the school's official histories mission field. But the school never tell it, the story of Grace Bible limited enrollment just to Mennonites Institute is a story of a school that Mennonites. As time went on, more was both Mennonite and and more non-Mennonite students fundamentalist, but primarily began to attend Grace. This reality William Vance Mennonite. According to these led the Board of Directors, in 1971, official accounts, the founders of to hire its first non-Mennonite Trollinger, Jr. Grace had two primary purposes in president. According to the school's mind. First, they wanted to create a latest official history, this marked fundamentalist institution to counter the beginning of a "new era" at the modernist-infected Mennonite Grace, one in which the school was colleges (primarily Bethel College, of clearly interdenominational, not North Newton, Kansas) that were specifically Mennonite, while at the spreading anti-Mennonite, anti- same time still treasuring its Christian liberalism among Mennonite heritage.1 Mennonites. In particular, the From its very inception, Grace founders were concerned about the Bible Institute was bitterly criticized spread of liberalism among the by some Mennonite leaders. It was General Conference Mennonites, attacked for being a divisive force which was the second largest among Mennonites; more to the Mennonite denomination in the point, the institution was charged United States, and which was with not being a truly Mennonite strongest in the Midwest. And school. Many of these charges were second, those who established Grace made by the General Conference wanted to provide those Mennonite Mennonite hierarchy, even though youth who wanted a fundamentalist (or, more likely, because) nine out of Bible school education with a the ten founders of Grace were Mennonite alternative. During the affiliated with the General World War II years, fundamentalist Conference Mennonites, and the

Mennonite Life William Vance Trollin ger, / r . 5

C. H. Suckau 1947

majority of Grace students in the Mennonite church;" moreover, as an early years came out of this inter-Mennonite institution, it is not particular Mennonite "divisive but, [rather,! unifying in its denomination. C. E. Krehbiel, attitudes." Finally, and as he General Conference president at the elaborated upon in a later Grace time of Grace's founding, went to Tidings article, Grace Bible was "not the extent of questioning the in opposition to nor in competition motives of the men who established with other [Mennonite! institutions Grace Bible; he also recommended of learning."3 that General Conference On occasion, Grace Mennonites concentrate their efforts administrators used their "Grace on supporting denominational Bible Institute" column in the enterprises, as opposed to this Mennonite Weekly Review, an inter- renegade Bible institute.2 Mennonite newspaper with a In response to these charges, national circulation, to vindicate administrators at the Omaha school their school as a truly Mennonite spent a good amount of time and institution.4 One such column was energy reassuring their critics that written by P. P. Tschetter in January Grace Bible Institute was, indeed, a of 1949. At the time he wrote this truly Mennonite institution. As the piece, he was serving as Grace's field school's first permanent president, representative.3 In that role, C. H. Suckau, proclaimed in an early Tschetter, who was also a Mennonite issue of the school's periodical, Grace minister, visited Mennonite churches Tidings: "Grace Bible Institute throughout the Midwest maintains loyalty to the tenets of the encouraging the Mennonite faithful

September 1997 6 William Vance T r o l l i n g e r , ! r .

Grace Bible to send their money and their youth the Advisory Council went from 90% to his school. In his January 1949 to 80% Mennonite; the dean and, Institute Mennonite Weekly Review column, most important, the president still Tschetter made use of virtually all had to be Mennonite. It was not until 1949 the standard arguments that had the very end of the 1960s that the been offered by Grace administrators constitution was modified to state since the school's founding. He only that "it was preferable" to hire a produced a detailed and vigorous Mennonite as president, which was apologetic for the "Mennoniteness" followed by the hiring of non- of Grace Bible Institute.6 Mennonite Robert Benton in 1971.7 Tschetter's first argument was The founders of Grace Bible that virtually all of the Grace Institute were Mennonites, but they administrators were required to be were not the products of Mennonite Mennonites. On one level he was higher education. Nine of the ten absolutely correct. These restrictions founders were connected with the were relaxed only slightly in 1956, General Conference Mennonites, but when the Board of Directors went eight of the ten had studied at from 100% to 80% Mennonite, and fundamentalist Bible schools, with

M E N N O N I T E L i E E William Vance Trollin ger, J r . 7 five of them having attended Moody the Grace Bible Institute catalog. What Bible Institute. To underscore further is interesting about this sketch (and the Bible school connection, five of any historical summary contained in a the six Mennonite presidents of the college catalog) is not that it provides school had attended fundamentalist definitive proof that this happened or Bible schools (and the sixth, Joseph that happened in Grace's past, but, Schmidt, was a Grace Bible instead, that it affords us a window by graduate). which to see how Grace Bible Institute C. H. Suckau, who served as the understood itself, and how it school's first permanent president, presented itself to the public. Tschetter was educated at the Union was correct in noting that, as of Missionary Training Institute, January 1949, the school's catalog did graduating in 1910. He went from emphasize Grace Bible's Mennonite there to India as a General origins and purposes. The historical Conference Mennonite missionary. sketch began with the observation In India he became a zealous that for "a number of years" many dispensationalist, which may have ministers and lay persons had "keenly contributed to the tensions that felt" the "need of a Bible Institute for developed between himself and his the training of Christian workers of fellow missionaries. After his the Mennonite denomination." While somewhat forced departure from the there existed "a number of small mission field, Suckau then acceded denominational Bible Schools and to the pulpit of the First Mennonite Academies," these schools were too Church in Berne, Indiana. While small and did not provide in-depth there, he strongly promoted Bible training. The one exception was dispensational premillennialism, Oklahoma Bible Academy, but its attacked the General Conference location in an isolated small town Mennonite denomination, and limited both its influence and its encouraged youth of the church to ability to attract students. With the attend fundamentalist Bible schools blessings and active support of (in lieu of Mennonite colleges). All of Oklahoma Bible administrators, and this, again, caused some controversy; with the understanding that it was an so did his willingness, during World "auxiliary" of OBA, Grace Bible War II, to "consider military service Institute was established in Omaha. [as] an authentic Christian While the school was open "to all men possibility."“ In 1943 he helped found and women of any denomination Grace Bible Institute, in the process who feel the call of the Lord to serve chairing the committee that came up Him," its primary purpose was, with the school's doctrinal clearly, to train "the young people of statement. Suckau became the our [Mennonite] denomination" for president of Grace Bible Institute in "Christian service." 1944, a post which he held until just From this catalog sketch, it before his death in 1951C would seem that the school's P. P. Tschetter's second line of administrators viewed the past and argument involved the historical present of Grace Bible Institute as a sketch of the institution contained in thoroughly Mennonite affair. But

September 1997 William Vance Trollin ger, / r .

(Brace Bible Institute Ibpmn (Dedicated to the Faculty and Students o f the GRA CE BIBLE IN STITU TE on April loth, 1945) C. H. Suckau Franz J. Haydn ——— ____ j T- j — x____l_. ____ 1— „— 1____ m a » ;d ~ ~ i 3: -3-y 1. For Grace Bi - ble In - sti - tute We thank and praise our God! 2. At Grace Bi - ble In - sti - tute The faith 3. From Grace Bi - ble In - sti - tute When we e-quipped do part, _*_ In1—I * . • • . » • —J— S1 - __Z3 |—cd j, —(---- 0--- ft--- ja—H--- SM

Grace Hymn V -3- *om 1946 Charis) In an - swer to un - ceas - ing prayers By Him this werk was wrought, Our firm foun - da - tion e’er shall be, Tho’ per - ish earth and heav’n. To be for Him am - bas - sa - dors With whol ly yield - ed heart; a 5: - 1—

±Z 4- ■ S 1- $ By grace He has sup-plied each need; By grace di - vine it will suc-ceed. The saints of old their lives laid down To gain at last a vie-tor’s crown; True mis-sion - a - ries we would be, That all men Christ in us may see b------h__j---. ÜS m m -r=Z$Z n*;

At His com-mand we for - ward go, Not fear - ing in- nor out - ward foe. So, Ho - ly Spir - it, lead us on; We too would hear the Lord’s“^ ell done.” And His re - demp-tion shall em-brace, Pro-vid - ed free for ev - ’ry race. D - P - f i f T — p—• - r ] a ,.. s -b- m u # i t t r ----- f ---- ^T &- O God of grace, We hum - bly :k Thseek Thy face! O God of grace, To Thee our cry we raise! O God of grace, To Thee, e ■ ter - nal praise! -- n n .

apparently, the sense of Grace's the Grace leaders began to write the Mennonite origins and purposes was Mennonites out of their school's not as deep-seated as it might history. A few months after Tschetter appear. It is remarkable how soon wrote his Mennonite Weekly Review

Mennonite Life William Vance Trollin ger, J r . 9 article, all references to Mennonite school's founding; by the early Bible academies were removed from 1960s, the Mennonites' place in the the catalog's historical sketch. This catalog version of Grace's history even included Oklahoma Bible had all but disappeared from view. Academy, which had received much The final two arguments made loving attention in the original; there by P. P. Tschetter in defense of Grace was no mention of OBA, much less Bible Institute as a Mennonite any observation that Grace Bible institution more directly dealt with Institute was imitative of OBA. the question of Grace's Then, in 1958, the clause affirming Mennoniteness. It is clear that that Grace Bible Institute was Tschetter believed, or he realized created to train "the young people of that many Mennonites believed, that our [Mennonite] denomination" was an emphasis on Mennonite heritage deleted from the historical sketch; at and an emphasis on nonresistance the same time, the statement were central to Mennonite identity. affirming that Grace was open to According to Tschetter, the individuals of any denomination Mennonite History course dealt with was underlined.10 the history of "Mennonite doctrine But this was just prelude. In and polity," and was required of all 1964, only twenty years after the Mennonite students. On the face of school's founding, and years before it, this would seem to be clear the school hired a non-Mennonite as indication of the "Mennoniteness" of president, the authors of the official Grace Bible Institute. historical sketch removed every There is evidence, however, that single reference to Mennonites. The Tschetter was exaggerating the founders of Grace were now simply school's resolve to educate its "a group of ministers"; they created students in the Mennonite heritage. the school not to meet the needs of One student who took Mennonite Mennonite youth, not to revitalize History in those years ruefully Mennonite denomination(s), but, remembers it as a tedious exercise in instead, to promote "an enlarged chronology, with no treatment of Bible teaching ministry." Anyone substantive doctrinal issues.13 unfamiliar with the story of the Moreover, there is evidence that this founding of Grace Bible would not course was not required of all have had a clue about the school's Mennonites. Enrollment figures Mennonite heritage." It is true that indicate that Mennonite History had some later catalogs made reference an enrollment of 8 in 1945, 22 in to the fact that the founders were 1946, 28 in 1947, and 38 in 1948. (The Mennonite ministers, but this point records stop here.) Given that total was always made in passing, and enrollment at Grace rose from 144 in with no explanation as to why this 1945 to 312 in 1948, and given that, might be significant.12 The fact is in the late 1940s, over four-fifths of that, at least in the college catalogs, the students were Mennonites,14 it is the de-emphasis of the role of the obvious that Mennonite students Mennonites in the history of Grace were not required to take Mennonite Bible Institute started soon after the History. This was confirmed in

September 1997 1 0 W i I I i a m Vane e T r o I I i n g e r , J r .

interviews with four individuals into the context of the document as a who grew up in Mennonite homes whole. The "Doctrinal Statement of and attended Grace Bible in the late the Grace Bible Institute," written 1940s. Only one of the four took the and adopted just prior to the Mennonite History course.15 Another school's founding in 1943,20 certainly interviewee had not even realized did not reflect the traditional there was such a course.16 The other General Conference Mennonite two individuals had been aware of reluctance to create creedal the course, but, as it was merely statements. It was an extraordinarily elective, chose not to enroll. One of long document, consisting of fifteen these students was particularly sections, or articles, sixty-three pleased with his choice: "I didn't paragraphs, 374 lines, and 345 have to take the Mennonite history separate Bible verse citations. course, and I was glad," because "I The "Doctrinal Statement" had a was not interested in that subject."17 striking fundamentalist cast. In In 1953, the Mennonite History keeping with most fundamentalist course was discontinued. This doctrinal statements, the first section decision surely could not have had dealt with "The Scripture," which anything to do with changing included a strong statement denominational affiliations of the affirming the inerrancy of the Bible. students; at the time that it was Following were sections dealing eliminated, 75% of Grace students with, in order: "The Godhead", were Mennonites.18 The course was "God the Father", "Jesus Christ", replaced by "Church History," in "The Holy Spirit", "Creation and which, according to the catalog, Fall of Man", "Salvation by Grace "ancient, medieval, and modern through Faith", "Sanctification", church history is covered and special "Assurance", "The Church", "The attention given to the great historical Blessed Hope", "Christ's Glorious movements that affected the Appearing", "The Future Life" Church." There is no indication here (these last four articles were rather that Mennonite history, or even elaborate articulations of Anabaptism in general, received any dispensationalist theology), "Angels, special attention in this course, an Fallen and Unfällen", and finally impression confirmed by students "The Christian's Walk." who took the class.19 The fifteenth and last section Of all the arguments offered by included the affirmation of what Grace administrators in defense of could be called Mennonite their school as a truly Mennonite distinctives. Here was the institution, the most common was admonition for Christians not to that Grace Bible promoted engage in violence. In the fourth nonresistance. P. P. Tschetter paragraph (out of five) of Article XV continued this tradition, asserting we find, in the context of that the GBI doctrinal statement prohibitions against "worldly included an admonition that amusements, unclean habits ... the Christians not engage in violence. swearing of oaths, [and] affiliation But this statement needs to be put with secret societies," a statement

Mennonite Life William Vance T r o I l i n g e r , I r . 1 1

STUDENTS of GRACE BIBLE INSTITUTE “girdling the globe with the gospel of grace.

Page from 1952 Charis Yearbook

They come They go Africa 26 Mexico 4 India 7 South America 5 Japan 10 American Indians 7 Ozarks 15 M. C. C. 7 American S. S. Union and Pastoral Work Twenty-two have gone forth within the past 8 months “Other foundation can no man lay, than that is laid, which is JESUS CHRIST.”

calling on Christians to abstain from coercion, and which seemed to leave "taking personal vengeance and the door ajar for Christians to engage participating in carnal strife."2' in violence if their motives did not The fact that this seven-word involve vengeance. The Biblical texts clause was located in line 361 of the used to validate this statement were doctrinal statement was telling. So from Paul's Epistles;22 there were no was the wording, which made no references here to the more radical reference to resisting the state's passages from the Gospels,

S E l> T E M I! e r 1 9 9 7 1 2 W i I I i a m Vance Trollinger, J r .

Grace Band 1962 particularly Jesus' Sermon on the other hand, was not. And to look at Mount, that are staples of arguments the place of dispensationalism at in behalf of a more thoroughgoing Grace Bible Institute is to bring into Christian pacifism. focus what really mattered at this Individuals who attended Grace school. To teach at or graduate from in the 1940s and 1950s repeatedly Grace Bible Institute, one had to hold observed in interviews that, as one to the details of dispensational person commented, "we hardly dealt premillennialism as spelled out in with the subject of nonresistance at the school's "Doctrinal Statement." Grace." Another Grace graduate Briefly stated, this meant that all stated it more strongly: "I have no individuals at Grace had to affirm memory of dealing with issues of the following: that "the next great nonresistance when I was there." It event in the fulfillment of prophecy was true, as another graduate noted, will be the pre-tribulation coming of that "dyed-in-the-wool Mennonite Christ into the air to receive to speakers" did occasionally come to Himself His own"; that this event, campus preaching nonresistance, but the Rapture, will be followed by "the "they did not go over very well at Great Tribulation," when "God's all." As this Grace alumnus saw it, righteous judgments will be poured this was not surprising, given that out upon the world," and when the "administrators and faculty world will "be headed by a personal members placed very little emphasis Anti-christ"; that at "the close of this on nonresistance," and given that period the Lord Jesus Christ will many "students were opposed to the personally, visibly, and gloriously whole idea."23 descend from heaven with the Nonresistance was optional at Church ... to bind Satan in the Grace. Dispensationalism, on the bottomless pit, judge the living

Mennonite Life William Vance T r o I I i n g e r , J r . 13 nations, establish His glorious and literal kingdom over all nations for a thousand years"; that at "the end of the thousand years, Satan shall be loosed for a short season to deceive the nations"; and that, when this brief period is over, "the unsaved dead shall then be raised, judged according to their works, and cast into the Lake of Fire," and Christ will finally deliver up the Messianic Kingdom to God the Father."24 Interviews revealed that Grace students and faculty members who, for example, simply questioned the timing of the Rapture (suggesting that it may occur in the middle or at the end of the Tribulation), were Tract denied permission to graduate, or asked to leave the school.25 Each distribution student was instructed to purchase 1962 and use the Scofield Reference Bible, paradigm at Grace."2“ This with its detailed dispensationalist commitment to dispensationalism commentary; as one student had some interesting curricular remembers, the Scofield "was our effects, besides the required theological guide."2'' All students Prophecy courses. In examining the were required to take the Prophecy catalogs of the 1940s, 1950s, and courses, in which they learned (in 1960s, it is fascinating to note how keeping with the doctrinal many separate Bible classes were statement) about "the prophecies offered. To take the 1955-56 catalog concerning the first and second as an example, the Bible offerings advents of Christ, the Jews, the land included (besides the Old and New of Palestine, the end-time, and other Testament surveys) courses on important prophetic truths and their Romans, Hebrews, Acts, I and II relation to the Christian's present Corinthians, Galatians and James, day life." In the process of taking the Prison Epistles, I and II these courses and attending the Thessalonians, and the Petrine and prophecy conferences, "every Johannine Epistles, plus eight more student," one alumnus reminisced, courses on Old Testament books. But "could draw an [eschatological] time despite this surfeit of courses on line," with the tribulation and the individual books of the Bible, there rapture and so on, and "they could were no courses on a Gospel, the draw it fast!"27 Gospels, or the life and teachings of As that alumnus articulated it, Jesus. This curiosity, particularly at "dispensational premillennialism an ostensibly Mennonite school was the dominant intellectual (given that Mennonites have

September 1997 1 4 William Vance Trollin ger, J r .

typically emphasized the Gospels), Fundamentalist," Mennonite Life (March 1989): 15, 20; David A. Maury, Prairie was most likely due to the school's People: A History of the Western District dispensationalist commitments: Conference (Newton, KS: Faith and Life Press, 1981), 240-241. traditional dispensationalism The relationship of Grace Bible emphasizes that Paul's teachings are Institute to the General Conference Mennonites is a fascinating and for the present age, while Jesus' important story, particularly given the teachings are for a future, or degree to which (the protestations of Grace Bible founders notwithstanding) kingdom, age. In this same vein, Grace was a terribly divisive force. But this topic is outside the purview of the Grace's commitment to article at hand. dispensationalism might also 1C. H. Suckau, "Policy of the Grace Bible Institute," Grace Tidings, 1 (December explain, at least in part, the school's 1943) , 2; C. H. Suckau, "Bible Institutes," de-emphasis on nonresistance.-' Grace Tidings 6 (October 1948), 2. I For example, "Grace Bible Institute," The school's emphasis on Mennonite Weekly Review 22 (February 24, dispensationalism helps bring into 1944) , 8; and "Grace Bible Institute," Mennonite Weekly Review 28 (May 11, focus what really mattered at Grace 1950). See also the first official statement Bible Institute. From day one Grace regarding Grace in this newspaper: Harold Burkholder, "Announcement Bible Institute was much more a Regarding Grace Bible Institute at Omaha, Nebraska," Mennonite Weekly fundamentalist institution than a Review 21 (August 5,1943), 8. Mennonite institution. It was only 5 Kuhlmann, Grace, 124. 6 P. P. Tschetter, "Grace Bible Institute," inevitable that, over time, the Mennonite Weekly Review 27 (January 6, fundamentalist commitments 1949), 8. r Constitution of the Grace Bible Institute, became even more pronounced, and Omaha, Nebraska (1945); Berry, Committed the Mennonite commitments even to the Vision, 64-65. BpSteely, "Suckau," 18. fainter. The hiring of a non- “Steely, "Suckau," 15-21; Kuhlmann, Mennonite fundamentalist as Grace, 68-71; Berry, Committed to the Vision, 26-27; James C. Juhnke, A People of president in 1971 did not mark the Mission (Newton, KS: Faith and Life Press, 1979), 95. start of a "new era" at the school, nor 10 Grace Bible Institute Catalog (1949-50), 6; did it indicate some sort of Grace Bible Institute Catalog (1958-1959), 8. II Grace Bible Institute Catalog (1964-65), inexplicable fall from [Mennonite] 15. grace. Considering Grace Bible's 12 Grace Bible Institute Catalog (1966-67), 12; Grace Bible Institute Catalog (1968-69), fundamentalist commitments, this 11. While some administrators have had been just a matter of time. talked recently about the need to give greater emphasis to the school's Mennonite heritage, it is interesting to note that the 1991-93 catalog continues the practice of briefly mentioning the "ten Mennonite ministers" who founded Notes the school, with no further discussion of Mennonites and the school's origins and purposes. 1 Paul Kuhlmann, The Story of Grace 11 P. P. Tschetter, "Grace Bible Institute," (Omaha: Grace College of the Bible, 8; interview with Glendon Klaassen, 1980), 7-9,17-19,53-55; Harold J. Berry, Newton, Kansas, July 9,1992, p. 1. Committed to the Vision: 50 Years by the 14 "Grace Happenings, Grace Tidings, 4 Grace of God (Omaha: Grace College of (October 1946), 6; "Correction," Grace the Bible, 1992), 12-13, 64-65. Helpful Tidings 4 (November 1946), 7. here was Harold Burkholder, one of the ,!i This was Glendon Klaassen, quoted school's founders and presidents: above. Interview with Harold Burkholder, 16 Interview with Donald Tschetter, Elbing, Kansas, July 6,1992. Omaha, Nebraska, September 20,1994, 2 C. E. Krehbiel, "Reply to Inquiries," The p. 1. Tschetter served as academic dean Mennonite, August 3, 1943, p. 14; Berry, and vice president of education at Grace Committed to the Vision, 16; Paul Bible until his retirement in 1992. But he Kuhlmann, Grace, 53-54; Jeff A. Steely, continues to work at the school, and after "Cornelius Herman Suckau: Mennonite

Mennonite Life William Vance Trollin ge r, fr. 15

our interview he graciously took me to comparative religions at Southern the closet in the academic dean's office {Baptist?) Seminary in Louisville, where the school records are stored. Kentucky). According to Chancellor, a There we discovered the records student informed the administration in indicating that there was indeed a the spring of his senior year that, while Mennonite History course, and that it he wholeheartedly affirmed most of the had been taught every autumn from doctrinal statement, he had some doubts 1945 through 1952. We also discovered as to the timing of the Tribulation and the enrollment figures for the first four Rapture, and thus he could not in good years the course was taught. conscience affirm that part of the 17 Interview with Leo Thomas, Omaha, document. At the faculty meeting to deal Nebraska, September 21,1994, p. 1; with this issue, an administrator argued interview with Virgil Dirks, Omaha, that the school simply could not allow a Nebraska, September 20,1994, p. 1. person like this to graduate from Grace; Grace Bible Institute Catalog (1953-54); the faculty agreed, and voted Grace Bible Institute enrollment files, overwhelmingly to withhold the academic dean's office, Grace College of student's diploma. the Bible; "Enrollment Statistics," Grace Chancellor was very upset about this, Tidings 10 (December 1952), 5. particularly because he knew that Grace Bible Institute Catalog (1955-56), students and faculty alike could opt out 56; interview with Melvin Friesen, of signing the section dealing with Omaha, Nebraska, September 20,1994, Christians not participating m violence, p. 1. and yet there was no flexibility when it There were Mennonite students at came to the details of dispensationalism. Grace who were perturbed by the fact Interview with Jim Chancellor, that the school paid so little attention to Louisville, Kentucky, November 11,1994, the Mennonite heritage. John Esau, who P-1- attended Grace in the late 1950s, was so Interview with Glendon Klaassen, disturbed by the lack of a Mennonite Newton, Kansas, July 9,1992, p. 2; History course that he "somehow interview with John Esau, North summoned the nerve to ask [GBI] Newton, Kansas, July 9,1992, p. 3; President Schmidt" why there was not Interestingly, Esau noted that his whole such a course. Esau can't "remember his life changed when he decided to read a explanation, but I do remember that he Bible other than the Scofield: "I took seemed regretful." Interview with John Grace's emphasis on the Bible seriously, Esau, Norm Newton, Kansas, July 9, and so I went to the Grace bookstore to 1992,2-3. buy a Bible without commentary. But 20 Kuhlmann, Grace, 43. Kuhlmann was reading the Bible on its own tore my the primary author of this document. fundamentalist world apart. The gospels 21 Unabridged Doctrinal Statement of the just didn't fit with fundamentalism." Grace Bible Institute, Omaha, Nebraska 27 Grace Bible Institute Catalog (1944-1945), (Omaha: Grace Bible Institute, 1945). 25; interview with Randall Basinger, 22 The two passages cited are Romans Dillsburg, Pennsylvania, April 23, 1992, 12:17-21 and 2 Corinthians 10:3-4. It is p. 2. not clear that the latter is properly used Interview with Randall Basinger, as an argument against Christian Dillsburg, Pennsylvania, April 23,1992, participation in violence: "Indeed, we p.2. live as human beings, but we do not -9 Grace Bible Institute Catalog (1955-56), wage war according to human 47-50. As regards this question of standards; for the weapons of our dispensationalism and nonresistance, it warfare are not merely human, but they is beyond the purview of this article to have divine power to destroy deal with this matter, about which a strongholds. We destroy arguments." great deal has been written. For a 23 Interview with Glendon Klaassen, succinct examination of this issue see Newton, Kansas, July 9,1992; interview Hostetler, American Mennonites, 223-234. with John Esau, North Newton, Kansas, For a very brief but provocative July 9,1992; interview with Virgil Dirks, discussion of dispensationalist pacifism Omaha, Nebraska, September 20,1994. see John Howard Yoder, Nevertheless: These impressions were confirmed by Varieties of Religious Pacifism, 2nd ed. other Grace graduates: interview with (Scottdale, PA: Herald Press, 1992), 115- Darrell Fast, North Newton, Kansas, July 116. 9,1992; and interview with Randall Basinger, Dillsburg, Pennsylvania, April 23,1992. 24 Doctrinal Statement of the Grace Bible Institute, Omaha, Nebraska, Articles XI-XII. 25 The most remarkable story in this regard came from Jim Chancellor, who taught physical education and coached the Dasketball team in the late 1960s and early 1970s (and who now teaches

September 1997 1 6 Leonhard Sude r m a n n

prominently in the Russian Mennonite migration to North America in the 1870s. He was, in his own words, one of the "twelve ■ ■ he author of this account, spies" sent to investigate the LeonhardT Sudermann, was born in potential of a homeland. Chance Goldschaar-Heubuden near comments in his published account Marienburg (Malbork), West of the journey suggest he belonged Prussia/Poland on April 21,1821. to the conservative wing of Russian He was the youngest of twelve Mennonite church leaders. For him children. Following a period of the alternative service proposed by Building a religious instruction, he was tsarist authorities gave "indirect baptized on the second day of support to the military," exposed Mennomte Pentecost, 1838. At least eight Mennonite youth to "the dangers of Church in members of his family had migrated life in the barracks" and placed "our to the Ukraine prior to his father's future existence in Russia in Berdyansk death in December 1840. In 1841 he jeopardy."1 Available evidence and his mother also undertook the suggests that most ministers and arduous five week journey1. The elders shared his views. The Russian Leonhard following year, Leonhard married Mennonite world of the 1870s was Maria Sudermann, the daughter of still very narrow. Inward looking s u de rm ann the Berdyansk minister and church and preoccupied with its internal disputes and struggles, it still lived t ran sI at ed b y leader Abraham Sudermann. Leonhard actively participated in the in cultural isolation. It was J ohn B . T0e iv s life of the Berdyansk congregation unfamiliar with most things Russian, and was ordained to the ministry in was generally suspicious of the 1859, then elected elder in 1865. outside world, and practiced a Sudermann was included among the pacifism which rejected war and first deputies dispatched to St. violence but resisted active Petersburg by the Alexanderwohl peacemaking. Sudermann was Conference in 1871. They were to simply a person of his times, a present to the czar "the pleas of our person constrained by the limitations people for farther gracious tolerance of his day.5 For him, pacifism was and legal affirmation of our freedom associated with a closed community, from military service both now and strict separation from the world, and in the future."2 Two years later the resistance to cultural assimilation. It elder was elected as one of twelve was a sacred trust handed down by delegates sent to explore emigration his forebears. If Russia refused to possibilities in North America. A have it, he would seek other strong advocate of emigration, he countries.6 himself left for the United States in His conservatism in no way 1876 and settled in Whitewater, detracts from his talents as a Kansas, in 1877. Here he served as minister and elder. A colleague and elder of Emmaus Mennonite Church long-time co-worker in Whitewater, until his death on January 26,1900.3 Kansas, Edward Claassen, cites the Leonhard Sudermann figures seriousness with which he viewed

Mennonite Lipe Leonhard Sude r m a n n 1 7

Leonhard Sudermann and Maria (Sudermann) Sudermann, in Newton, Kansas, ca 1890.

his calling, his effectiveness as a common pilgrimage passed pastor and reconciler, his diplomatic in love and harmony and no and teaching skills, as well as his sour note shattered the evangelistic fervor. harmony of that sweet melody.... Faithfully and Wisely and carefully he lovingly he encouraged, led the congregation, always supported, admonished and concerned with our welfare. taught us. As a wise teacher None of us ever sensed that he also pointed out our he wanted to dominate or shortcomings. He was control us. The years of our always there for us if we

September 1997 1 8 L e o n h a r d S u d e r m a n n

were discouraged and even amid the Empire, Count Voronzov, extended an invitation weakness of his declining years was ever to our Mennonite leaders in Chortitza and ready to help.7 Molotschna on behalf of the newly founded port city of Berdyansk on the Sea of Azov. It expressed Leonard Sudermann's description of the the wish that several families interested in founding of the Berdyansk Mennonite church is horticulture (for which purpose he offered rather the only known account to date. As such it large areas of good land), business, and trade provides a small insight into the early urbanization might settle there. During 1839-40 several families of the Russian Mennonites, the nature of their of our co-religionists, some from the Chortitza and business activity, and the destructive impact of the others from the Molotschna Colony, responded to Crimean War. It further reflects the prevailing this invitation and were given horticultural sites or sense of Mennonite interdependence both with the built windmills. Since the milling industry was mother colony and the mother congregations. The promising and other enterprises were also conservative nature of the ecclesiastical structure profitable, the number of families [moving to and the respect for traditional religious practices is Berdyansk] steadily increased. The chairman of also clearly evident. Above all, the account is the Agricultural Union in the Molotschna, Johann autobiographical. It provides unexpected details Cornies, even found it necessary to appoint a about Sudermann's personal life as well as his regional representative to look after organizational ecclesiastical career. The memoir reflects a self- matters [in the city]. deprecating modesty rather characteristic of Meanwhile, a church teacher who served the Russian Mennonite writing in the later nineteenth Mennonite congregation of Heubuden near century. Sudermann, using the third person, is Marienburg for seventeen years decided to reluctant to identify himself as the author until emigrate to South Russia with his family. Once he almost the end of the manuscript. The tone of the arrived, he decided to seek his future in Berdyansk account is rather grave and serious. Only once and moved there in 1841. He built a treadmill in when he comments on Bernhard Buhler's short order to secure his livelihood." Inwardly extemporaneous sermon which "had to be constrained to work according to the gift and complemented by a fellow minister" is there a hint grace given to him and called by both the Lord of levity. and the congregation to the office which preaches The German language usage is complex and reconciliation, he found a small sphere of activity convoluted, not unlike R M. Friesen's later history. among those who, until now, had been spiritually The use of vague suggestion, allusion, and orphaned co-religionists and co-confessionalists. overdescription generated momentary translation After he secured his livelihood by establishing crises from time to time. I tried to shorten the himself in business, he began to hold Sunday length of the sentences, render obsolete expression services in a large room in his own home. The into modern English, and reduce the excessive services were rather well attended from the very wordiness of the account—all I hope without onset. As new families arrived from the colonies, undue violence to the text. the membership increased. Among them was Abraham Wiebe from Rudnerweide, a wealthy person who moved to Berdyansk. He built a rather How and in What Manner a large home and offered the second storey as a Mennonite Church was Founded in meeting place for our Sunday services. We the Port City of Berdyansk, South gratefully used this home until, constrained by our Russia growing children, we decided to build our own During the 1830s of this century, the governor school. Once complete, the school room was also general of the southern portion of the Russian used for Sunday services. As the size of the

Mennonite Life Leonhard S u d e r m a n n 1 9 congregation gradually increased, extra benches prospect of reclaiming their former possessions. ensured that there were always enough seats for Almost a year passed before the completely the members. devastated city was reunited with its former The communicants who lived here had inhabitants. The wounds inflicted upon property relatives in the colonies who occasionally came to and possessions gradually healed, in some cases visit. From time to time, visiting minsters from earlier, in others later. People returned to their there, whose members lived [in Berdyansk], own households and once more pursued their attended the services. Their presence constituted a [former] professions. May God grant that we pleasant change for the listeners since such understand the purpose of this divine correction ministerial visits generated much interest. and utilize it for our inner edification. Periodically the elder of the Pordenau church, Several years prior to the intrusion of war, Heinrich Toews, also came to visit. The majority of several Ipeople] in our fellowship who were Mennonites living here belonged to his concerned with the inner growth of the church congregation. This elder considered it his duty to expressed the wish that we construct our own hold a ministerial election in order to provide house of prayer. This desire was partially justified supervision and nurture for his members. In the by the fact that the school benches were summer of 1848 he initiated such a process. The uncomfortable, especially for the women. It was church elected brother Isbrand Friesen as the congregational teacher. He was [originally] from “When peace was concluded between Russia the Tiegenhof area in Prussia and had moved here and its enemies in 1856, it afforded the from Rosenort [Molotschna]. He was about 43 inhabitants of the port cities on the Sea of years old when elected. Brother David Fast, who Azov the prospect of reclaiming their former had settled here from Rudnerweide, Molotschna, possessions. Almost a year passed before the was elected as deacon. Since 1848 our small group completely devastated city was reunited with was served by two teachers who alternately led its former inhabitants.” worship services. Seven years later (1855) the Crimean War, so significant for Russia's history, brought the also difficult to change the benches every Sunday. English and French fleets into the Sea of Azov. If one seriously wishes to do something, an effort is Since they threatened the port cities, the made to accomplish it. That was certainly the case inhabitants of the city of Berdyansk were in here. They began by organizing a fund drive serious jeopardy. In order to save their families' among our co-religionists in the old Prussian lives they fled to the steppe, leaving their homeland. One of our brethren, Cornelius Jansen, possessions behind. Our people sought refuge who lived in Berdyansk as a resident alien and with their relatives in the colonies. returned to the old fatherland with his family The sudden cessation of business [and during the years 1853-56 helped us by initiating the commerce] caused considerable losses. fund drive among our fellow confessionalists. Nevertheless the Lord, who has all things in His When the enemy drove us from the city in 1855, we hands and rules as He will, had His great and had an available capital of some nine hundred serious purposes with our co-religionists. His rubles. Certain funds were deposited in the healing and chastising grace prepared many a Molotschna district office and some were left with heart and soul to bear fruit and opened them to an investment specialist. They had already thought the leading of the [Holy] Spirit. To Him be glory of constructing a church when the school house forever. When peace was concluded between was built and so reserved sufficient land on which Russia and its enemies in 1856, it afforded the to erect such a building. The collection of foreign inhabitants of the port cities on the Sea of Azov the monies compelled the Berdyansk Mennonites to

September 1997 2 0 Leonhard S u d e r m a n n begin construction as soon as possible. They began finished and with thankful hearts we could say to to build in 1858. There was soon controversy as to the Lord, whose name was to be praised in this whether the building should be eight or nine faden little temple and whose kingdom enlarged long.1’ Without getting the approval of the through living witnesses, "hitherto has the Lord congregation, the building committee decided it helped us." We had a fine chapel with sufficient should be nine faden long and five faden wide. This space for our purposes and thanks to the Lord's [decision] was made in May of 1858 and the help, it was completely paid for. We could rejoice foundation was laid. In addition to the foreign and praise the Lord with all our hearts. funds, we had sizeable contributions from our own The oldest minister, Abraham Sudermann, members. A segment of the congregation was then aged sixty-nine, deteriorated physically in the incensed by the somewhat arbitrary actions of the summer of 1859 and could not fulfill the duties of building committee. A member who had a special his office because of a persistent cough. He wished talent for causing disruption in the congregation to resign and requested a replacement. Many of utilized his talents in order to hinder construction. the Berdyansk members still felt they belonged to He was successful and the building project was the congregation in the colony from which they postponed. The building committee was had come. For example, Abraham Sudermann dismissed. remained a member of the Gnadenfeld Under the leadership of the Molotschna congregation, which he joined when he district head David Friesen, the chairman of the immigrated to Russia. Since the Gnadenfeld Agricultural Union, Peter Schmidt, and the elders congregation, with the exception of Pordenau, had Heinrich Toews and August Lenzmann, a new the largest membership and had a minister here building committee was elected in the spring of since 1848, the ministerial election to replace the 1860. A building was erected upon the existing aged and weakened servant was held in foundation and finished during the same year. In Gnadenfeld itself on Sept. 30,1859 (Gregorian order to help our small congregation erect a calendar). Leonhard Sudermann, the son-in-law of church, there were additional sizeable Abraham Sudermann, was elected with seventy- contributions from our co-religionists in the nine votes. According to his own judgement, he Molotschna. A fund drive by our parent churches was the least qualified for this office. in 1861 brought in 245 rubles from the Orloffer He was born in Goldschar near Marienburg in Kirchenkonvent,10 213 rubles from the Lichtenau West Prussia on April 21,1821. He spent his and Petershagen [Kirchenkonvent] and in 1862 the childhood and youth in his homeland. Following Chortitza [Kirchenkonvent] sent us 78 rubles. the death of his father, Abraham Sudermann, he Through these and other freewill offerings given and his mother left for South Russia in the fall of by local members (we could only build the church 1841, where eight of his brothers and sisters with the Lord's help and these freewill gifts) we, already lived. After marrying the second daughter with God's assistance, held our first worship of the congregational leader Abraham Sudermann service in our solidly built brick church on the in October 1842, he took up residence in feast of Pentecost in 1863. Though it was far from Berdyansk. ... When the Lord gives an office, he finished at the time of the festival and many things also provides the talent. As one called of the Lord, were incomplete, for example the seats were not he submitted to the divine will. In order to bolster adequate, we nevertheless felt very comfortable in his limited talent, he prayed for abundant grace this lovely, large, airy building. Since then we have from the Lord, [a grace] which he extolled on regularly held our worship service in it. It was many occasions. Trusting the almighty God, he dedicated without too much fanfare by lovers of obediently submitted to His holy will and allowed God who had come to worship the Lord in spirit himself to be inducted into this holy office in the and truth. The incomplete structure was gradually Gnadenfeld Colony. Following the solemn act of

Mennonite Life Leonhard S u d e r m a n n 2 1 induction, he gave a short sermon on 2 ministerial election should be held before any Corinthians 5:18-21. He preached his inaugural further decisions were made. The two elders in the sermon in Berdyansk on Isaiah 40:6-11 on the last colony also endorsed the decision. Later on it Sunday of the church year. would be easier to select a man for the office of The vacancy in the small congregation in our bishop (elder) from a greater number of ministers. city was filled and there were again two ministers It was the unanimous wish of a brotherhood in the vineyard of the Lord earnestly pursuing meeting that elder Warkentin, to whom the Lord their calling. The elderly minister Abraham had already directed us, now take up the matter. Sudermann withdrew from the ministry and took This request was made by letter of June 29,1864. his leave of this world for the eternal one on [The elder] replied that he would come on July 26, September 2/14,1865, at the age of seventy-five celebrate communion with us, and proceed with years. For many years here [on earth], he had the ministerial election on the following day. labored and won souls [for that eternal world]. The important day in the life of our During the last months of 1863, several people congregation, when the first step for the union of expressed the wish that we should organize members of various congregations was to be ourselves as an independent congregation. It was taken, drew nigh. Every congregation has its own discussed at length and soon we ministers were peculiarities and its own character. One adapts to pressed to take appropriate action in order to certain worship practices and to customary forms implement this wish. Interested members made learned from youth, learns to love them and special efforts and gathered signatures to this end. reluctantly parts with them. One must be prepared It was soon apparent from the signatories that the to sacrifice one thing or another in a merger of desire for such a course of action was universal. various households and to practice self-denial. We held a meeting in January 1864 in which we Our weakness, however, is often so great that it is discussed our manner of procedure. It was difficult to give up precious practices and sacrifice decided to select a Molotschna elder by lot who personal preferences for the sake of the would then bring our wish and desire to fruition. congregation. Many people were concerned about The lot selected Dietrich Warkentin, the elder of the future and wondered whether the soon to be the Lichtenauer congregation, We wrote to him elected elder would introduce changes and upset requesting that, if time and circumstances the existing order with its time honored customs, permitted, he visit us and inaugurate the elder practices, and habits. Others were deeply selection process. concerned about the welfare of the congregation. In the meantime, an ugly inter-family dispute They prayed diligently to the Mover of Hearts that erupted which, though of minor origins, aroused this election would serve our best interests and the feelings of various individuals against one give us people in leadership who have a heart for another. As a small fire ignites a large forest, so the the salvation of undying souls. conflict generated great disunity in the The Lord generously acknowledged the congregation. Satan's plan was to alienate the two petitions of his children. The brethren Cornelius ministers, but by God's grace this did not happen. Friesen and Bernhard Buhler were elected as The event nevertheless scuttled the planned ministers and David Huebert was elected as merger. Elder Warkentin was duly notified and deacon. All three men, whose hearts the Lord remained at home, though he had been willing to touched, did not hesitate to follow the call of the fulfill our wishes. The plan was postponed. It was Lord. On August 9, 1864, the eighth Sunday after not the Lord's time. The intended changes in the Trinity, brother Buhler began his ministry with an congregational life were put on hold. An inaugural sermon which, because it was important step was taken in this matter in June of extemporaneous, was short and had to be 1864. Membership discussions concluded that a complemented by a fellow minister. Brother

September 1997 2 2 Leonhard S u d e r m a n n

Cornelius Friesen hesitated to assume [his with the congregation for the first time. Also in position]. He finally took up his assigned tasks attendance were a number of our co-religionists on the first Sunday of Advent, 1864. With God's and fellow celebrants who had not yet signified help, there were four ministers and one deacon in their intention of joining our church. our fine new church, not counting the invalid The new elder still needed to win the minister Abraham Sudermann who was still alive confidence of his members, for some kept their and took a lively interest in the expansion of the distance and were not a part of this important ministerial staff. work. The Kingdom of God has always had its In the spring of 1865, two Mennonites living in enemies and they were also present here. God has the city engaged in rather reprehensible actions. It his purpose even with these. The poet rightly says: became necessary for the church leadership to take action. The regrettable event demonstrated how The world covetously glances disunified we were as a church and that we were to see how the small flock advances. quite incapable of taking action in this case. We informed elder Warkentin of the unfortunate affair This was also the case here. Whoever seeks by letter, and he felt compelled to come to us and faults in others will have the opportunity to find regulate the matter. This provided a new pretext them. They will easily find them in persons who for strengthening the organizational [structure] of occupy important postings and even more easily our congregation and it was decided to implement when one is not well practiced in this new office. this in the fall of this year by electing an elder. The This meant that the new elder, who was so aware election was held during the first days of of his great weakness and imperfection, had to September. The old teacher Abraham Sudermann exercise extreme caution and be on his guard in witnessed the election of his son-in-law Leonhard the administration of Iris office. The person who Sudermann to this important, responsible post. had caused all the fuss during the construction of When the installation was held several weeks the chapel carefully watched [his] every step. At a later, he had, on September 15, already gone to his brotherhood meeting, which he eagerly attended [eternal] rest. though he did not join the congregation and even The minister Isbrand Friesen had moved out had his children baptized in the colony, he of our city some time earlier. He had been offered personally concluded that the elder had another position. He suffered a great deal from a committed an administrative error. He cough which also made it difficult for him to fulfill complained to the brethren next day and added, his duties in the congregation. At the time of our "Such a man is not worthy of his office." The [formal] founding, the personnel consisted of three brethren now informed the elder of his words as persons for the preaching of the Word and one well as his complaint. The elder agreed with the deacon. Our new independent congregation complaint and declared himself willing to openly celebrated the Lord's Supper for the first time on confess his failing. The brethren replied, "If you January 16,1866, with some fifty participants. The can and will do this, do it as soon as possible." No Lord blessed us. On January 30 of the same year sooner said than done. the new elder began to teach Sunday School and The writer of this [account] has spoken in the general catechism classes on Sunday afternoons. second person [sic, really third person] until now, After Easter, five young ladies declared their but is actually the elder in question and will use intention to be baptized, who, in the next seven "I" from now on, even though he finds it weeks, were instructed as grace and giftedness uncomfortable at times. I went directly to my allowed. They received baptism on the second day friend and declared that I was completely and of Pentecost, 1866. Fourteen days after Pentecost entirely in agreement with the sentiments he had these new members celebrated the Lord's Supper expressed. This put him in an obviously difficult

Mennonite Life Leonhard S u r f e r m a n n 2 3 situation and at first he had little to say. Then he Notes said that if I had that insight he was content. He cordially invited me for a cup of tea. After we were 1 Ed. Claassen, "Etwas aus dem Leben und Wirken finished, a bright moonlight illuminated the way to unseres teuren heimgegangen Aeltesten Leonard Sudermann," Christlicher Bundesbote (February 15, 1900), my house where the brethren were still waiting [to p. 6. On his family background see the Leonhard be informed] of the results of my action. If one is so Sudermann papers (Mennonite Library and Archives, Bethel College, North Newton, Kansas), MLA.MS.65, inclined, such a spirit of contrariness is difficult to box 1, folder 4. : F. Isaac, Die Molotschmer Mennonitcn (Halbstadt, 1908), overcome, especially if a person feels comfortable 295-296. with it and nurtures it. In the case of this dear man, 3 The papers of Leonhard Sudermann at the Mennonite Library and Archives, Bethel College, cover many it produced only new, wretched fruit. He was well aspects of his career, though most of the material relates educated and worked in an office as secretary for a to his activities in the United States. 1 Leonhard Sudermann, Eine Deputationsreise von lengthy period. Later he used these talents in Russland nach Amerika (Elkhart, Ind.: Mennonitische preparing documents addressed to the high Verlagshandlung, 1897). 5 Such sentiments are well expressed in two surviving authorities which resulted in the expulsion from diaries from the nineteenth century. See John B. Toews, "Nonresistance and Migration in the 1870s: Two the Russian Empire of the brethren Cornelius Personal Views," Mennonite Life 41 (June 1986): 9-15. Jansen and Isaak Peters. There was also proof that 6 Sudermann seems to have been an advocate of emigration prior to his 1873 journey to North America. if I had waited a few more months with my His good friend Cornelius Jansen, the Prussian consul in emigration, an exit visa would have arrived in my Berdyansk, strongly promoted emigration. When Mennonite leaders met in Alexanderwohl, Molotschna house courtesy his actions and without any effort in December 1870, an observer noted that Sudermann on my part. When taken to task for these actions, and Jansen "had already ordered many little books from America.... and distributed them among us." G. he is to have said that he considered it his duty to Wiebe, Ursachen und Geschichte der Auswanderung der perform them. [Through such experiences] one Mennoniten aus Russland nach Amerika (Winnipeg, Manitoba: Nordwesten, n.d.), 21. In 1872 Jansen comes into dialogue with the apostle Paul who was published a pamphlet detailing many aspects of life in America, Sammlung von Notizen über Amerika (Danzig, also in danger from false brethren. 1872). According to Bogatzky all difficulties must 7 Claassen, 6. H Watermills and windmills were the oldest milling benefit God's children. That was certainly devices in both the Chortitza and Molotschna colonies. confirmed in my insignificant work in the The first Mennonite owned horse- or treadmill was built in the city of Ekaterinoslav sometime after 1805. Kingdom of God. I had the opportunity [to Treadmills were still in widespread use in the 1840s and minister] to the sick and at the deathbeds of such 1850s. The first Mennonite operated steam mills were erected in the 1860s. See "The Emergence of German people who had been estranged from me for a long Industry in the South Russian Colonies," Mennonite time. I not only won them through the consolation Quarterly Review 55 (October 1981), 312ff. ” A faden was equal to seven feet or 2.13 meters. which I was able to convey with the help of the "’The term Kirchenkonvent officially emerged in 1850 Lord and the Holy Spirit, but often won their when elders and ministers from various congregations organized the Molotschmer Mennonitischcr families as well. To God be the glory. He directed Kirchenkonvent. In later years it was rather hierarchical in structure and often ignored or overruled the hearts [of my parishioners] in such a way that congregational wishes. Sudermann's use of the term when I left the congregation in June 1876, they refers to the jurisdictional district of a given elder, not participated wholeheartedly [in my decision]. I the overall organization. mentioned this experience in my farewell address. The church in Berdyansk lost its independence soon after I left. The minister Cornelius Friesen died a few years later. Bernhard Buhler and David Hiebert emigrated to America in 1877. A newly elected minister, Abraham Jantzen, now served the congregation in the Sunday worship service while an elder from the Molotschna presided over baptism and the Lord's Supper.

September 1997 Russell Binkley

full of orange Kool-Aid, and a whole plate of fresh chocolate cupcakes with pastel frosting. Black and white cows grazed calmly on the lush grew up in Lancaster County, grass and the fierce bull wasn't Pennsylvania, went to college in Texas, anywhere in sight. and worked for a church in inner-city She surfaced when the doorknob Philadelphia. My family ions rattled. Her two younger sisters Mennonite, but we were different. I shared this attic bedroom with her. watched the people in our Lancaster Elma had the narrow cot under the conference church, resenting their eave and Irene slept in the double Comic Books normalcy. I was taught to be separate bed with Mary Ann. Carl's feet made from the world, but I also felt excluded sticky pats on the worn linoleum. He from the church. Consequently, 1 have crawled up over the splitting Russell Binkley always had empathy for outsiders, people footboard and she raised the quilt for who cannot feel welcome, and must him as if she were still back in the observe from the edges. pasture, opening the gate. Irene This story, "Comic Books," is from moaned in her sleep and moved a novel-in-progress about a family in away from the trough in the middle Lancaster County. It is a flashback, of their mattress. Mary Ann drew the providing background on the family of little boy to her. the twelve-year-old named Buzzy who is Most mornings she'd hear him the protagonist. come in. But sometimes she'd Now, I teach sixth grade in a small awake, sensing his weight already Illinois town. I try to recognize the by her feet. He'd be curled up like a student who is separate. 1 sometimes kitten on top of the covers, shivering still experience this, so I can remember in his sleep, too thoughtful even at the acute ache of being an adolescent on the age of six, to disturb her. the periphery of the community. Mary Ann, a fifth grader, was the oldest of the seven children and Mary Ann dreamed all the kids he looked up to her. It was easy to in the family were picnicking in the feel close to Carl because he wasn't pasture down by the creek. Even like the others. He never griped Mom was neither too sick nor when she scorched the oatmeal, exhausted to be with them. The new never whined about not having milk clean blanket they'd spread out was money, and he seldom questioned surrounded by snowy clumps of what she found to smear on their Queen Anne's lace. Carl threw bread when she made lunches: handfuls of buttercups and mashed potatoes and ketchup, or dandelions into the stream and their canned baked beans. When she bright heads floated on the slow invented silly lyrics to 'Oh, My Papa' brown water. For once they had or 'How Much Is That Doggie In The more than enough food: a basket of Window?', he'd collapse giggling on thick ham sandwiches slathered with the couch, head thrown back, his yellow mustard, a sweating jar of gums blank from newly missing pickled red beet eggs, a thermos jug baby teeth. He'd taped the portraits

Mennonite Life Russell Binkley 2 5 of Maggie and Jiggs she'd copied hair fluttered with her breathing and from the funnies to the wall above tickled her cheek. He made a steady his bunk. sucking noise as the infant Helen Carl wore only the shirt to his had when Mom was still able to pajamas, Paul's hand-me-downs, nurse her. Irene hugged the high blue flannels printed with cowboys edge of the bed, enviably far from and Indians. Once again, he'd kicked consciousness. In the dimness, the off the bottoms because they were black thicket of her hair was the wet. His thin legs and buttocks were angry face of a bearded prophet smooth and cold against her. Still, he from a Bible story comic. was welcome, the smell of his pee Now the baby Helen was fussing not yet that acrid through the covers. down in her parents' bedroom. Mary Mary Ann, And Irene, unaware, did not Ann listened for the groan of the bed a fifth grader, was protest. Nothing ever seemed to slats and the creak of the floorboards disturb either of Mary Ann's sisters below, but Mom made no sound. the oldest of the when they slept, not their father's Helen kept crying, not terribly loud, shouts downstairs after midnight, but enough so that Mary Ann felt the seven children and not chairs shoved across floors and familiar tug of responsibility. he looked up to her. rammed into walls, and not even the Since Pop was working again, shocking clatter of the knife drawer second shift this time, he would It was easy to feel being flung through the glass of the have gone to bed only a few hours close to Carl because kitchen window. Irene would barely ago. If he got up now he would murmur, and Elma, a pillow tight surely be in a foul mood, shuffling he wasn’t like the over her head, wouldn't stir. But around barefoot and unshaven, a Mary Ann, too frightened to go complete stranger to their rituals, others. down to the bathroom for hours forcing his involvement on them as afterward though her bladder ached, they tried to get ready for school. He crouched in the dark by the window would criticize their clothes, say and once more convinced herself their fingernails were dirty, and slap that she indeed could drop the story- at the backs of their heads for and-a-half to the ground if Pop were imagined disrespect. The young ones to come up to their room. would sob into their cocoa, their day She could not return to sleep already hopeless, while the older now. Work traffic had begun. Most ones, wiser, would know how to stay drivers slowed down on the turn out of his way. before the old house, but their tires Mary Ann quickly buttoned her still sprayed cinders against its blouse and slipped the corduroy brown shingles. Headlights swept jumper over her head. She felt her across the curled pages of the careful way down the narrow stairs. If drawings that were thumb tacked to Mom's door were open, even just a the slanted ceiling: Blondie, crack, she would duck in and scoop Dagwood, Henry, Daisy Mae, Mutt up the baby, shove a bottle into her and Jeff, the Katzenjammers, and at mouth, and quiet her in seconds. least a dozen more. She lay waiting But the door was closed. She to hear the mill's 6:50 whistle, her stood on the cold register, not sure signal to get up. Carl's fine blonde what to do. She reached out to the

September 1997 2 6 Russell Binkley

sloppily varnished wood with her fingertips, then "Don't pay any attention," Elma warned, abruptly withdrew, fearful of touching it because skipping ahead. "Ignore the ignorant." She was he lay on the other side. Of course, the panels were eager to get to school early these days because she not hot with current as the electric fence had been had a crush on her teacher. Irene lagged behind, where Pop once took them to watch him fish. He'd unaware, mumbling numbers, her notebook a coaxed and tricked her into lifting the wire and portable desk held out in front of her. She was then howled with laughter when she'd jerked back trying to finish the arithmetic homework she'd from the shock, clutching her throbbing arm. been too tired to do last night and she kept For several minutes she stood there, shifting tripping on the uneven sidewalk. Paul and Ronnie from foot to foot, listening to the baby's crying. were more than two blocks away poking with She was sure they were just sleeping through it, sticks at a brown hump of something that lay in but then again, they could be dead in there, even the gutter. murdered. Or maybe Pop had gone again, run off "We wanted to talk to you," Jane said, running to Lancaster to move back into the apartment with with her sister to catch up. They were a year apart the fat lady, and Mom was alone, too defeated to and very pretty. Their blonde hair and dimples got get up. Mary Ann was reluctant to leave her post them chosen to play queens and princesses in and afraid to stay and wait. As usual, no one else plays and angels in Christmas pageants. in the house was worried. They were not even Carl swung his lunch box and kicked through awake. But here she was again. She looked up to the leaves. "Yeah," Patsy said, "we have the dark ceiling and braced herself. Sometimes she something to ask you, Mary Ann." Her smile was almost doubled over under this weight, as if a disarming. It was the first time in about two weeks heavy animal pounced onto her back, its rancid that she hadn't teased Mary Ann about her breath whistling past her ear. The claws dug deep gangliness by calling her "Olive Oyl." She usually into her shoulders and the spiked tail whipped followed that up by pointing at Carl and crying, against her tender legs. If she'd had her tablet and "and there's smelly little Sweet Pee.” Mary Ann colored pencils she could have squatted down was suspicious. right there in the hallway, and even without light, They were joined by Gwendolyn Stauffer. She she'd have drawn the beast exactly. was dark and brash with a bust rivaling their teachers' in its fullness. "Look at my brand new That morning on the way to school, Jane sweater," she interrupted. "It was very Martin called to her. "Mary Ann Zink!" Jane and expensive." She was always showing off her sister Patsy, in their matching tartan skirts and something one of her estranged parents had red knee socks, were leaving their neat brick house. bought. Her father was a chiropractor and she Mary Ann did not trust the friendly greeting. Just bragged about that, too. "It's from Philadelphia," two days before, Jane had shouted, "It's the STINK she said, sticking out her chest. Mary Ann looked family!" when she and Carl had passed. And it was at the pink mohair with skepticism. She'd seen it obvious that she and Patsy had planned the affront before but she didn't want to say so. Mary Ann because they took out clothes pins and pinched had worn the same two outfits since school had their noses shut, posing mockingly in their front begun that fall and she didn't want to give the yard Rill of lawn ornaments and chrysanthemums. larger girl any additional ammunition for ridicule. Today Mary Ann was certain there was no odor "So did you tell her about you know what?" because she'd wiped her little brother with a soapy Gwendolyn asked. washcloth herself. "We were about to," Jane replied, a bit "Wait up!" Jane pleaded, letting the storm perRirbed. She said they'd started a club and they door slam. Mary Ann squeezed Carl's hand and were only inviting certain people to join. They met walked faster, pretending not to hear. on weekends to drink Cokes and eat snacks. Mary

Mennonite Life Russell Binkley 2 7

Ann watched carefully for the catch in this, but into Mary Ann's incredulous face. "That is, unless saw no winks, no sidelong glances. you don't really want to be a member of our club." "Our clubhouse is that little yellow building "Sure she does," Jane said, taking Mary Ann's between the lumberyard and the railroad tracks," arm and slowing her down to keep Carl from Gwendolyn said. Mary Ann's mother had always hearing. "Today's Friday," she whispered. "You asserted that depraved hoboes hid out there can sneak out tonight. It'll just be this one time. between trains and if little girls ventured too close After you're in, you can come anytime you want." they would drag them into the shack and do "Well, is she going to do it," Gwendolyn asked something to "hurt their insides." loudly, "or is she going to be a skinny little "And the really neat part is," Patsy said, chicken?" making her eyes wide, "there's comic books in ***************** there!" Of course, now Mary Ann was nearly "Are you with us, Mary Ann?" Mrs. Garber convinced. Her notebook pages, like her bedroom had to ask, snapping her fingers that were dry walls, were filled with drawings from the comics with chalk dust. she loved. Mary Ann nodded her head dreamily. She "The Boy Scouts store them in there," Jane explained. "Some real rich family donated them to their newspaper drive." “She hadn’t accepted their invitation "There's hundreds of them!" Gwendolyn said. to be a club member without some "And they're like new!" Mary Ann owned only reservations. The three girls had nine herself and they were all tattered. demonstrated their fickleness before.” "More like thousands," Patsy corrected, an edge of impatience in her voice. "You can just lay found it hard to give her attention to Francisco around all day and read them." Coronado and the explorers of the New World. "Funny ones?" Mary Ann asked, hardly Several times that day Gwendolyn had looked believing her good fortune. "I don't like the ugly over her shoulder from her favored position in the ones with soldiers and war and monsters." Carl front row and mouthed "midnight." looked up at her happily. His gray eyes were Mary Ann could already envision herself in slightly crossed. the little house, the comic books stacked waist- "Oh, none of that kind," Jane assured her. high. Inside it would be deliciously musty, a "Lulu, Tubby, and Iodine?" Mary Ann asked. windowful of sunshine warming the space. Or "Right," Patsy said. "There was a whole maybe Saturday would be rainy, a comforting bunch of those. And Little Lotta and Archie and patter on the corrugated roof, just chilly enough Richie Rich. All the good ones." for her to be wrapped up in a blanket on the pallet "Casper the Friendly Ghost?" Carl guessed. of slick-covered books, no end in sight, always an He hopped off the curb on one foot. unread comic within reach. "Boy!" Mary Ann exclaimed. She hadn't accepted their invitation to be a "But first there's the initiation," Patsy said. club member without some reservations. The three "Tonight at the clubhouse." She waved girls had demonstrated their fickleness before. It enthusiastically to a group of girls across the was true that Gwendolyn was sometimes her street. friend, but if she had an audience, especially the "Don't worry about that," Jane said. "It's Martin sisters, her loyalty dissolved. nothing much. All you have to do is show up. Once Mary Ann had caught her at it, acting out That's all there is to it." an incident she had witnessed at Mary Ann's when "But you have to show up at midnight," Pop's new car had been repossessed by the finance Gwendolyn added. Her black eyes looked hard company. With exaggerated gestures she'd mimicked

September 1997 2 8 Russell Bin k l e y

Ills stumbling from the back porch. His pants were rushed from the building. A male teacher's voice falling down and he was waving his fists at the men called after her, "Young ladies don't run, they who'd come for the automobile. He'd swung at the walk!" but she ran anyway. The afternoon sun empty air, the men grinning and ducking easily. The shone bright as comic book ink. She flew across scene ended with Gwendolyn taking a pratfall as Pop the playground, parting the chains of the swings, had at the foot of the driveway, then bawling loudly their wooden seats banging together. She would as the 1955 DeSoto pulled away. Gwendolyn looked dash to the shack just to see, just to make sure, and right at Mary Ann when she saw her standing there then she would hurry back to school in time to watching. She laughed, not a bit ashamed about walk Carl home. If she were quick, he would not humiliating her friend. It was as if all she'd been have to wait long. doing was recounting last Sunday night's zany She scaled the wooden fence agilely and cut episode of I Love Lucy. through the alley behind the IGA, startling to flight the gray pigeons that pecked around the trash cans. She went in through the backdoor of Pearson's Drugstore past the prescription counter, “She would dash to the shack just to see, just running down the narrow aisle that was crammed to make sure, and then she would hurry back with merchandise, stirring scents of medicine, to school in time to walk Carl home.” soap, and chocolate in her wake. She barged right between a clerk and her customer, who had to clap her hands together to save the change that was Throughout the school day, Mary Ann waited just given to her. Mary Ann eliminated a whole for them to rescind their offer; she watched for block by taking this shortcut. them to pass knowing smiles. She saw them She wove through the carlot, dodging the sitting together at lunch but she didn't have the threatening jab of Chevrolet fins. She passed the nerve to pull up a chair to join them and they side entrance of the newspaper office where boys didn't ask. Gwendolyn had been dissecting her were picking up papers for their afternoon routes slab of chocolate cake, eating only the thick icing. and then headed through a series of vacant lots, The Martin sisters nibbled disinterestedly on their leaping over broken bricks and high wiry grass. trimmed bread. The three had been whispering Something small and dark ran off in the weeds, and it may have been only coincidence, but they'd but she did not take time to be startled by it. She giggled just as Mary Ann bit into her mealy little was only beginning to breathe hard when she apple. came to the lumberyard. It was surrounded by a Still, it wasn't entirely improbable they'd want high chain-link fence topped with barbed wire. her in their club. Everyone acknowledged Mary She followed the barrier, searching for an Ann as the best artist in her class. While the others opening. She could only stay a minute. She'd have drew little more than stick figures floating stiffly to turn right around because she didn't want Carl over a flat backdrop of ocean and shore, her to worry. Once, at the beginning of the school year, Christopher Columbus was fully fleshed, his steps a teacher had carried him onto a bus, insisting heavy on the sand. The jungle he faced was not over his struggles that she knew best. She forced just a monochromatic green scribble. It looked him into a seat among children who lived out in deep and real. Maybe it could have been full of the country. When Mary Ann had come out and Indians. She'd been the one Mrs. Garber selected not found him waiting, she'd assumed he'd to draw the large map on butcher paper when already left for home with Elma and Irene. The they had the unit on Scandinavia. Her classmates door had whooshed shut and the bus had started showed a grudging admiration for her talent. to roll when Mary Ann saw his terrified face at the When the three o'clock bell rang, Mary Ann window. She rescued him and the teacher looked

Mennonite Life Russell Binkley 2 9 resentful, but said nothing. "I thought you didn't And the little boy responded immediately, want me anymore," Carl choked. She'd make almost dancing, waving a Weekly Reader at her, as today's wait up to him; next weekend she'd take excited as if he hadn't seen her in days. He him with her to the clubhouse for comics and appeared to look both ways before crossing the Hershey bars. street as Mary Ann had taught him, but in his She had to inhale to make herself skinny relieved joy he did it only superficially. "WAIT!" enough to fit through the narrow gap at the corner Mary Ann shouted, "NO!" He was already of the fence. It was hard to believe Gwendolyn halfway across. The woman looked up, suspended could squeeze into this space. Mary Ann hoped her raking. Her face went slack. there were no police dogs guarding the property, It was a shiny blue and white Ford with a but all she saw in the yard were tall stacks of leering grill that struck him. It had just turned the boards, heaps of gravel, and pyramids of two by corner so it was not really going fast, but still the fours. If Mom were right about the hoboes, they brakes screeched and the tires drew wide black were nowhere in sight. Maybe they were watching marks on the pavement. Carl was slammed hard from behind the lumber, camouflaged in their against the street and his Davy Crockett lunch box drab railroad clothes, waiting to reach out and skittered across the bricks. grab her with their greasy fingers. She shaded her The driver, a smooth-faced young man with a eyes and looked into the window of the little flattop haircut, covered his mouth with his hand building but saw nothing. The glass had been and rested his forehead on the steering wheel. He painted over on the inside. She tumbled a cinder just sat there, still. The car's radio was playing block over to the door and stretched to get a look 'The Yellow Rose of Texas.' The woman stopped to through the small diamond pane. lean her rake against a tree before circling Mary It was very dim inside and her eyes took a few Ann with her arms. A man in a dark gray suit bent seconds to discern that there was only junk in over Carl. Other people were venturing from their there: wood scraps, boxes of nails, and rusty old porches to have a look. machine parts. Her shoulders dropped in Mary Ann gulped for air and opened and disappointment. She should have expected as closed her fists and strained against the woman's much from those three. And their plan was for her arms. She pressed her cheek into the rough green to show up to this at midnight! wool of the woman's sleeve. "Carl," she pleaded. She hurried back toward school the way she'd "It's my little brother." The mound of plaid flannel come. Her lungs hurt and her eyes stung with and blue denim was still. their betrayal. Over the row of cedars she saw the "I never did care about Little Lulu or Tubby," long yellow back of the last school bus pulling Mary Ann said. She dared to look into the grown­ away. Only a few children lingered on the up woman's blue eyes. "Nancy and Sluggo don't building's granite steps. They waited for their mean a thing to me." mothers to drive them to music lessons or take them shopping for new winter clothes. Carl was not among them. Mary Ann was panting now, but she ran almost a block more in the direction of home, pressing the heel of her hand into the stitches in her side. Ahead, on the opposite side of the street was Carl. He paced slowly, head down. A woman scratched around on the sidewalk with a rake, dragging leaves to a smoldering pile. Mary Ann stood in the blue smoke and called out to Carl.

September 19 9 7 3 0 Carla R e i m e r

Gravel

When we were young we raced on gravel, reveling in its roughness, callouses on the soles of our feet. We hated sidewalks, their smoothness ordinary, deceptive. Once, I ran their greyness at full throttle, was surprised by broken glass, my foot a pool of blood. Though I screamed all the way home, I was more angry than afraid, not wanting to be absent at the next day's swimming test. C a a Reime r All that mattered then were our bodies. We owned each stone, every street, our brazen feet able to bear anything. Now even the scar left by your father's stitches shrinks like a memory, like those summers we'll never know again: before breasts, before boys, when blood was only blood.

On the Brink

Standing on the southern tip of India, I watch the waves lick my toes, sink my nails into soft sand. Dusk floats to shore, dark-skinned as the fishermen returning in small boats. The air is heavy and sweet, like the incense burning inside the ancient temples I am allowed to enter because I have not begun to bleed. Soon every living thing will blur, from fringed coast to massive shrines, even the water swirling under my feet. I will be unanchored, tossed and turned, emerging to taste the salt on my hands.

Mennonite Life Carla Reime r 3 1

So Much Unexplained

That was the winter our family plummeted south to Cape Cormorin, three long days on the Grand Trunk Railway, you and I restless, the constant jostling of our limbs, hour after hour barren plains. On the last leg, the scenery shifted. We woke from our daydreams to shimmering palms, our bodies blinking open, sultry air. You were too young to grasp why our parents led us to an empty stretch of sand, far removed from the muscled fishermen who tried to knot around us, or why we spent only one night at that cheap hotel, the sounds of sex seeping through the thin walls. Me, standing by the door in the early morning, staring at the prostitute, water streaming Husks down her almond-colored breasts, her hair brilliantly wet. As I shed my clothes, That was the winter I longed to linger for days I think about husking beside the stone sculptures corn, how my sister hidden inside the towering temples, and I bent over desperate to decipher the multitude of erotic poses, bowls on our back their carved beauty causing me to wonder when porch, hair long my pale body would begin to swell. and thick, our faces hidden. No matter how hard we rubbed our hands against those cobs of corn, their silky strands left a tangled web.

Our hair is shorter now; we cannot be found. At night we leave our husks on the floor, ask our lovers to run their hands up and down our bodies; the threads of our brown-blonde hair wrap around their fingers.

Septem b f. r 19 9 7 3 2 Lois Barrett

senses. Only that was fact, and therefore objective and true. Values were not fact, revelation was not fact, and therefore were less true. f f e are living between the Technology dictated that what is times.W We are living in the transition efficient is more desirable and must from the modern world view to the necessarily replace what is only understanding of the nature of workable. things that is being called Thirdly, the way to explain the "postmodern/' which is a nature of society was through social euphemistic way of saying that we contract theory. The thinkers of the Anabaptist don't know yet what to call this new Enlightenment suggested that world view except that it is different society or government came to be Evangelism in from what went before. The because freely choosing, th e (Context of dominant culture in North America, autonomous individuals decided, in which power belongs primarily to out of rational self-interest, to build a Modernity and the white, wealthy, and educated progressive society. In the United Postmodemity male, has both modern and States the tradeoff for individual postmodern elements, so it is freedoms has been pressure to take important for us to look at both as one's identity from the nation state we survey the context in which we as a "neutral" identity into which all Lois B a e t t want the church to proclaim and to other identities were to dissolve. In be a sign of the reign of God. Canada, the notion of rights and freedoms has also been deeply woven into the culture, but without Modernity a melting-pot mentality, with the Modernity began in seventeenth result that there is more of a and eighteenth-century Europe out possibility for the nation to fly apart. of a desire to assert and foster Modernity has had a great individual freedom. It was an influence on church life in North alternative to the authoritarian America. Both fundamentalism and constraints of monarchies and church hierarchies. In order to “Modernity began... out of a achieve personal freedom, the desire to assert and foster theorists of the Enlightenment individual freedom. It was an proposed that one's individual alternative to the authoritarian constraints of monarchies and identity should be the self­ church hierarchies.” construction of a rational, autonomous self (rather than drawing identity from the liberalism have been Christian communal whole). attempts to respond to modernity Secondly, they said this self can and its understandings of truth decide what is truth through reason attained through reason and the five and the scientific method. This senses (one through tended to limit truth to what could demythologization, the other be experienced through the five through claiming that biblical truths

Mennonite Life Lois Barrett 3 3

are true according to the objective place from which to stand Enlightenment definition). Both and judge truth. There is no general; applied social contract theory to the all interpreters of truth are church and made the individual the particular. Context, culture, gender, center for religious experience and race, and history always influence the church as the association of the way we perceive. Some would freely choosing, autonomous go even farther to say that all truth is individual Christians. Both relative, subjective, and at core liberalism and fundamentalism have unknowable. been willing to trade being in the Moreover, society and culture service of the nation-state for are plural. Multiple ethnic cultures religious liberty. and traditions live in the same Modernity, though it began in Europe, has affected virtually every nation of the West and, to some “The postmodern world view also degree, all the nations of the world. questions objective truth. It Lesslie Newbigin in Foolishness to the recognizes that there is not a Greeks' has called modernity the neutral, objective place from which to stand and judge truth.” most pervasive culture of the world and one of the most resistant to the gospel. neighborhood. The structures that used to shape a common national identity, or a common sense of Postmodern world views public civility, are disappearing. In the postmodern Families change; neighborhoods understanding, the individual is not change; community must be sought. rational and autonomous. We New forms of virtual community do cannot look inside ourselves and not satisfy people's desire for a face- find a common core of values or to-face community "where decency or world view. Social everybody knows your name." norms, early experiences, and the subconscious shape who we are. The postmodern world view also values Extramodern world views the "now" as the primary reality. Modernity and postmodernity Thus, it is possible to recreate are the world views of the dominant oneself without a sense of history or culture in North America. But morality, except as one invents it. outside and on the edges of this Robert Bellah in Habits of the Heart dominant culture are many tells of a woman named Sheila who subcultures with other world views: had constructed her own private ethnic groups, people of many religion out of bits and pieces from faiths, Christians "sects" (meaning here and there and had named her groups that don't subscribe to new religion "Sheila-ism." Constantinian understandings of The postmodern world view Christian faith). All these also questions objective truth. It communities are "extramodern," recognizes that there is not a neutral. that is, they are outside the

September 1997 3 4 Lois Barrett

categories and assumptions of the options such as power windows modernity. or air conditioning. So, conscientious The churches that claim the objection to military service or not Anabaptist tradition are one of these swearing oaths or discipleship in subcultures. Anabaptism is, at its general were the distinctives, roots, extramodern. Anabaptist important for us, but not really communities have been influenced necessary for salvation. by modernity (and postmodernity) At mid-century Mennonite and have been in conversation with historian Harold S. Bender modernity. But the tradition has been attempted a rescue from the mostly outside modernity. From its beginnings, Anabaptism understood the church as intended to provide an ‘The Anabaptist tradition as ‘extramodern understands the alternative society that brought church as a ‘holy nation,’ an people into the reign of God and alternative political and social itself pointed toward the reign of community, a people that lives God. under the rule of God.”

An Anabaptist world view fundamentalist-modernist How shall we define the controversy, which was tearing apart Anabaptist tradition? At the churches and colleges, by beginning of this century, partly formulating the Anabaptist vision. under the influence of Anabaptism was a third way, he fundamentalism, there was an said, different from both attempt to name Mennonite fundamentalism and liberalism. The "distinctives," or "restrictions," driving forces of Anabaptism were (what you called it depended on defined as discipleship, the church which branch of Mennonites you as brotherhood [sic], and an ethic of were with). The assumption was that love and nonresistance. A later generation has faulted Bender for not saying much about the “What is needed now,... is a more atonement or revelation or the comprehensive understanding of nature of God, but these subjects the Anabaptist tradition. Such were omitted from his statement of an understanding must the Anabaptist vision because they recognize some diversity, but must also clearly define a center.” were precisely the topics on which fundamentalists and liberals were fighting, and Bender wished to the fundamentals of the faith were sidestep that fight. the same for all Protestants, e.g., What is needed now, as we doctrines about the Trinity, salvation, move into a new century, is a more the Bible. Anything else was an comprehensive understanding of the extra, a distinctive. It was as if you Anabaptist tradition. Such an were buying a new car and you understanding must recognize some could choose the basic model, or get diversity, but must also clearly

Mennonite Life Lois Barrett 3 5 define a center. I will condense my enemies, even to the end. The church description of the Anabaptist is called to share in the sufferings of tradition to four points that try to go Christ, that it may also share his beyond naming Anabaptist resurrected life. How can one distinctives and to describe an separate knowing Christ and Anabaptist understanding of the keeping in step with Christ? There is Christian world view. 1. The Anabaptist tradition as "extramodern" understands the ‘The church is the eschatological church as a "holy nation," an community, the preview of the alternative political and social age to come, the community community, a people that lives under living now according to the the rule of God. Through their pattern of God’s future.” worship, they pledge their allegiance to God alone, rather than to idols or to other rulers and authorities thus a close connection between (principalities and powers). Their salvation and discipleship. mission is to proclaim and to be a 3. The church is the community sign of the reign of God. Such of the Spirit that values both nonconformity goes hand in hand knowing and doing. The church is with engagement with the called to affirm the Spirit's guidance surrounding society, but living by a in the past, especially through the different set of assumptions than the Scripture, as well as the possibility of dominant culture. To pull this off, it present revelation in continuity with is necessary to develop the ability to the norms of the past, discerned in be different and to stay connected. the community of believers. To affirm this is to break the rules of modernity, which often limits facts “The church is the community to its own definitions. The of the Spirit that values both community of the Spirit recognizes knowing and doing” that real "knowing" involves not a detached stance, but a commitment. The church affirms the possibility of This stance recognizes that being knowing and discerning the old and different, for righteousness' sake, the new word of God. may bring persecution and rejection. 4. The church is the 2. The church is the reconciled eschatological community, the and reconciling community preview of the age to come, the following Jesus Christ. The message community living now according to of reconciliation is to be both the pattern of God's future. The announced in the world and early Anabaptists, before 1535, in all practiced in the church. Thus, peace branches in Europe, were convinced is both a matter of doing and being, that God would intervene in history of being peacemakers among others someday to bring in a new heaven and becoming transformed into the and a new earth. A belief like this is image of the One who loved his threatening to the powers that be,

September 19 9 7 3 6 Lois Barrett

because it relativizes their control. postmodernism have a commitment The dominant culture, beginning to allowing plural and diverse with Augustine and the era of traditions to live peaceably side by Constantine, has much preferred an side. Not everyone has to be the same. “Both Anabaptism and 2. Both recognize experience postmodernism have a beyond the five senses and reason. commitment to allowing plural This allows room for intuition, and diverse traditions to live emotional intelligence, and peaceably side by side.” revelation. 3. Both believe there is no neutral place from which to perceive eschatology that deals only with the truth. Truth is always from a context. fate of individual souls immediately In Anabaptist thought, that context is after death, rather than dealing with the unity of knowing and doing. a cataclysmic break in history, the 4. Both recognize the resurrection of the dead, and the importance of praxis. Reason is not fulfillment of the reign of God. The enough. hope in such a future is essential for a consistent peace theology and for dealing with suffering in the present. ‘The postmodern collapse of This Anabaptist world view, this confidence in the modern, rational, autonomous self has led theology lived out in the Christian to a search for new communities community, is extramodern because of belonging” it is outside the dominant culture's understandings of the way things are. 5. The postmodern collapse of confidence in the modern, rational, autonomous self has led to a search Missional conversation for new communities of belonging. between Anabaptist and Points of disagreement: postmodern world views 1. All truth is subjective and How might there be relative, vs. truth is revealed in Jesus conversation between an Anabaptist Christ and known by doing it. world view and a postmodern world 2. Transient, secondary, partial view, in the context of the communities vs. an alternative evangelistic task of the church? primary community under the rule Notice, I am not asking how of the triune God. Anabaptism might adapt itself to 3. A meet-my-needs mentality postmodernism. I want to go beyond vs. worship that focuses on God. contextualization to talk about how 4. The moral neutrality of we might be both nonconformed violence, promiscuity, and other and engaged with the dominant "sins" vs. naming sin and offering culture around us. salvation from sins—sins that I Points of agreement: commit, as well as sins committed 1. Both Anabaptism and against me.

Mennonite Life Lois Barrett 3 7

Fruitful places of dialogue: How Notes can we create communities of knowing and doing as a response to 1 Lesslie Newbigin, Foolishness to the Greeks: The Gospel and Western Culture the breakdown of other (Geneva: World Council of Churches, communities? How can persons find 1986). a new identity of the individual-in­ community that is different from self-created identities and nation- state-created identities? How can we

“How can we create communities of knowing and doing as a response to the breakdown of other communities? How can persons hnd a new identity or the individual-in-community that is different from self-created identities and nation-state-created identities?” affirm knowing other than through the five senses and reason, but expand understandings of spirituality beyond the individual and private, to the ethical and the communal? How can we help people move beyond knowing about Jesus or thinking certain things about him, to knowing Jesus? How can we explain and demonstrate truth, as the biblical languages define it, being true to the facts and true to relationships? How can we help people make sense of suffering, find healing, and have hope beyond the present, hope in God's new future? If we can carry on this conversation, it will enable us better to proclaim the reign of God and to be a sign of the reign of God as extramoderns in an increasingly postmodern context.

September 19 9 7 M e n n o n i t e Bibliography , 19 9 7

Mennonite Bibliography, 1997 Compiled by Barbara A. Thiesen, Mennonite Library & Archives, Bethel College (MLA)

Assisted by Audrey J. Shenk and Harold E. Huber, Menno Simons Historical Library/Archives, Eastern Mennonite University (EMU); Kevin Enns-Rempel, Center for Mennonite Brethren Studies (FRE); Paul Friesen, Mennonite Heritage Centre and Canadian Mennonite Bible College Library (MHC); Bonnie Miller, Mennonite Historical Library, Goshen College (MHL)

1997 Bibliotheca dissidentium: repertoire des non-conformistes religieux des seizieme et dix-septieme siecles. Vol. 18. (Bibliotheca 75 Jahre mul kein bißchen müde. W eissuch im Tal: G ünther Krüger for bibliographical Aureliana) Andre Seguennv, ed. Baden-Baden: M ennonitischen Hilfswerk “Christenpflicht,” 1997. Pp. 101. FRE. Editions Valentin Koerner. 1997. Pp, 215. MHL. 1996 Een tentgblik op Menno Simons 500 en op weg naar 2000. Bieber, Nancy. Communion fora Quaker. (Pendle Hill pam phlet; Amsterdam: Algemene Doopsgezinde Societeit, 1997. Pp. 63. EMU. 331) W allingford, PA: Pendle Hill, 1997. Pp. 31. MHL. Abu-Jamal, M utnia. Death blossoms: reflections from a prisoner of Birchard, Bruce. The burning one-ness binding everything: a spiritual conscience. Farmington, PA: Plough, 1997. Pp. 158. MHL, MLA. journey. (Pendle Hill pam phlet; 332) W allingford, PA: Pendle Hill. Alamo, Tony. Controlled bv the holv spirit. Alma, AR: Author, 1997. 1997. Pp. 38. MHL, MLA. 1 v. M H L . Blandenier, Jacques. EvangUe et pauvrete. (Les Cahier de “Christ American Friends Service Committee. Statement regarding the rights SeuI”; 1997/2) M ontbeliard: Les Cahier de “Christ Seid,” 1997. Pp. o f indigenous peoples o f the world. [S.l.]: Author, 1997. Pp. 8. M HL. 70. EMU, FRE, MHL, MLA. Amigo Centre. 1957-1997: celebrating 40 years o f ministry. S tu r g is , Blosser, Elizabeth. Abraham Blosser family: following the westward Ml: Am igo Centre, 1997. Pp. 12. MHL. migration. M ilwaukic, OR: Author, 1997. Pp. 60. M HL. Amish values & virtues... Plain i t simple. [Akron, OH): E.I.V. Book Boardman, Edna. All things decently and in order: and other writings & Video Productions, 1997. 1 video. MLA. on a Germans from Russia heritage. M inot, ND: North American Arnold, Johann Christoph. A little child shall lead them: hopeful Heritage, 1997. Pp. 146. FRE. parenting in a confused world. Downers Grove, 1L: InterVarsity ; Born Hutterite. M ontreal: National Film Board of Canada, 1997. 1 Farmington, PA: Plough, 1997. Pp. 193. M HL, MLA. video. FRE. Arnold. Johann Christoph. Seventy times seven: the power of Borntrager, M ary Christner. Annie. (Elbe's people; 10) Scottdale, PA: forgiveness. Farmington, PA: Plough, 1997. Pp. 173. M HL, MLA. Herald, 1997. Pp. 144. M HL, MLA. Auernheimer, Roy. Memories of a farm boy. Newton, KS: Brackney, W illiam H. Christian voluntarism: theology and praxis. W ordsworth, 1997. Pp. 272. FRE. Grand Rapids, MI: Eerdmans, 1997. Pp. 193. M HL. Baerg, Justina. Johann J. Schellenberg & Justina Rempel. W innipeg: Brock, Robert L. 47 pioneer families o f Rockingham County, Virginia, Regehr’s Printing, 1997. Pp. 71. M HC. who migrated through Ohio, Indiana and Illinois to Missouri. Barnes, Donna R. Speien, leren en werken in de gouden eeuw: het Baltimore, MD: Gateway, 1997. Pp. 434. EM U, MHL. leven volgens Jan Luyken (1649-1712). Amsterdam: Amsterdams Brubacher, Shirly. Lizzie. Aylmer, ON ; LaGrange, IN: Pathway, Historisch M useum. 1997. Pp. 12. EMU. 1997. Pp. 169. EMU, M HL, MLA. Bartsch, Karl. Reflections on training caregivers in a cross-cultural Brubaker, Noah M. and Richard W. Shertzer. The Shertzerfamily setting. (M CC occasional paper; 23) [Akron, PA]: M CC, 1997. Pp. from Michelfeld. M organtown, PA: M asthof, 1997. Pp. 106. EMU. 23. MHL, MLA. Burkholder, David H. as told to M arie E. Cutm an. Green Dragon Basic Mennonite library for Mennonite Brethren congregations. 2 n d Fanners Market and Auction: memories and life o f seventy-five- ed. [Fresno, CA7: Historical Comm ission of the M ennonite year-old son of the founder. M organtown, PA: M ecPublishing, Brethren Church], 1997. 1 v. EMU. '1997. Pp. 112! EM U, M HL. Baughman, J. Ross. Apart from the world: an account o f the origins Burkholder, E. Daniel. Carriage makers o f Rockingham Co., Virginia: and destinies of various Swiss Mennonites who fled from their 1820-1997. Dayton. VA: Author, 1997. Pp. 36. EM U. homelands in remote parts o f the Cantons Zurich. Aargau and Bern Burkholder, Nelson. I remember- reminiscing on 78 years o f Mennonite as well as Alsace, the Kurpfalz. and later along the edges o f the life in Denbigh. Kearney, NE: M orris Publishing, 1997. Pp. 142. EM U. American frontier in Pennsylvania and Virginia; namely the Burkholder, Roy S. Be not conformed to this world: a narrative families Bachman, Bar, Bruppacher, Hauser, Hiestand, teaman, history o f the Weaverhuul Mennonites, 1900-1975. M organtown, Ringger, Schmidt and Strickler, 1458-1865. Edinburg, VA: PA: M asthof, 1997. Pp. 212. EM U. Shenandoah History Publishers, 1997. Pp. 230. EMU. Butterfield. Jim . Driving the Amish. Scottdale, PA: Herald, 1997. Pp. Bender, Carrie. Chestnut Ridge Acres. (W hispering Brook Series; 3) 112. M HL. MLA. Scottdale, PA: Herald, 1997. Pp. 220. M HL, M LA. Byler, John M. Early Amish settlers o f Geauga County, Ohio. Bender, Ross T. Education for peoplehood: essays on the teaching Fredericktown, OH: Author, 1997. Pp. 463. MHL. ministry o f the church. (Text reader series; 8) Elkhart, IN: Institute Calvinus sincerioris religionis vindex = Calvin as protector o f the of M ennonite Studies. 1997. Pp. 245. EM U, FRE, M HL, MLA. purer religion. W ilhelm H. Neuser, Brian G. Armstrong, eds. Bergen, Hilda Lohrenz. Immigrant's daughter. Edmonton: Author, (Sixteenth century essays & studies; 38) Kirksville, M O: Sixteenth 1997. Pp. 88. FRE. Century Journal Publishers, 1997. Pp. 333. M HL. Bergman, Phyllis & Robert Toevs. Histoiy o f the Mennonites in the Carr, M innie. Gift and Thrift: celebrating 15 years, 1982-1997, Paso Robles area. Paso Robles, CA: First M ennonite Church, Mennonite Central Committee. [Harrisonburg, VA: G ift and Thrift, 1997. Pp. 35. FRE. 19971. Pp- 32. EM U. Beyond the news: Money: ten lessons; the choices we make about Classen, Susan. Dewdrops on spiderwebs: connections made visible. money. Harrisonburg, VA: M ennonite M edia, 1997. 1 video. M LA. Scottdale, PA: Herald, 1997. Pp. 187. M HL, M LA.

Mennonite Life M e n n o n i t e B i b I i o g r a p h 1/ , 19 9 7 3 9

Cloud o f witnesses: Extending our lives. Harrisonburg. VA: Guatemala, Guatemala: SEM ILLA. 1997. Pp. 77. MHL. M ennonite M edia. 1997. 1 video. M L A. Ewert. David. Honour such people: Philippians 2:29 W innipeg: Coblcntz, John. The upward call: studies in Christian iliscipleship. Centre for M ennonite Brethren Studies. 1997. Pp. 140. FRE. Harrisonburg, VA: Christian Light Publications, 1997. Pp. 239. Exposition 18— a collection of student essays. Kelly Hartzler. ed. M H L . E M U . Goshen. IN: Pinchpenny, 1997. Pp. 63. MHL. Congregational discipiing: a three fold vision for worship, community, Farmer. Roger. Sugar Creek Mennonite Church congregational and mission. Scottdale. PA: Herald, 1997. Pp. 197. MHL. history. 1871-1997. W ayland. IA: The Church. 1997.' Pp. 60. MLA. Cornelsen-Ullrich. M arianne. Marie Cornelsen, geh. Wieltier: Filby. W illiam P. and Paula K. Byers. Passenger and immigration Stationen eines Mutterlehens in Briefen und Bildern. M ü n s te r . lists index: a guide to published records o f more than 2,668,000 Germany: M ichael Ullrich. 1997. 1 v. M HC. immigrants who came to the new world between the sixteenth and Davis, Carolyn O'Bagy. Hopi quilting: stitched traditions from an ancient the mid-twentieth centuries: 1997 supplement. Detroit: Gale community. Tucson, AZ: Sanpete Publications, 1997. Pp. 127. M LA. Research Co.. 1997. Pp. 532. MLA. Davis, Richard W arren. Emigrants, refugees and prisoners. Vol. 2. Filby. P. W illiam and Frank V. Castronova, eds. Passenger and Provo, UT: Author, l997. Pp. 446. EMU. immigration lists index, a guide to published records o f more than De Angeli, M arguerite. Yonie Wonderno.se. Scottdale, PA: Herald, 2.795.000 immigrants who came to the new world between the 1997. 1 v. M HL. MLA. sixteenth and the mid-twentieth centuries. 1998 supplement. Delagrange, M arion. Where’s Momma'.’: the story o f Mabel (Smacker) Detroit. M l: Gale Research Co., 1997. 2 v. MLA. Yoder. M organtown, PA: M asthof, 1997. Pp. 87. EM U, MHL.. Flaming, Harvey D. The Flaming family. Rev. Yukon. OK: Author, The dilemma of Anabaptist piety: strengthening or straining the 1997. Pp. 161. MHL. bonds o f community? Stephen L. Longenecker, ed. Bridgewater, Friesen, Anne. With love. Anne: a memoir. Fresno: Author. 1997. Pp. VA: Forum for Religious Studies. Bridgewater College ; [S.I.j: 18 6 . F R E . Penobscot, 1997. Pp. 237. EM U. MH1~ Friesen, Helene S. David Toews: a brief sketch of his life and work, Directory o f the Fellowship Churches. 1997-98. Farmington. NM: 1870-1947. W innipeg: M ennonite Heritage Centre, 1997. 1 v. M HC. Lamp and Light Publishers. 1997. Pp. 95. EM U. MHL. Friesen. Helene S. Treasured schooldays: the Mennonite Discipleship in context: papers read at the Menno Simons 501) Mädchenschulen in the Russian empire, 1874-1920. W innipeg: International Symposium. Elspeet, Netherlands, 1996. Alle Hoekema Author, 1997. Pp. 173. M HC. and Roelf Kuitse, eds. (Occasional papers; 18) Elkhart, IN: Institute F rie s e n , J o h n . Language for mission: towaid an inclusive church. of M ennonite Studies, 1997. Pp. 173. EM U. FRE, M HL. MLA. W innipeg: Conference of M ennonitcs in Canada, 1997. Pp. 15. M HC. Donoghue, Susanne Coalson. Meditations for single moms. Scottdale. Friesen. M artin W. Neue Heimat in der Chacowildnis. 2. Aull. Loma PA: Herald, 1997. Pp. 93. M HL. MLA. Plata: Soeiedad Coopcrativa Colonizadora Chortitzer Komitee Drescher. John M. Parents— passing the torch o f faith. Scottdale, PA: Ltda.. 1997. Pp. 617. FRE. Herald. 1997. Pp. 95. M HL. MLA. F rie s e n , T o d d . A Chinese/English handbook o f Christian vocabulary. Driver, John. Images o f the church in mission. Scottdale, PA: Herald. Harrisonburg, VA: China Educational Exchange, 1997. Pp. 112. EMU. 1997. Pp. 240. FRE, MHL. MLA. Germans to America: lists o f passengers arriving at U.S. ports, v.55. Driver. John. Lafe en la periferia de la historia: una historia del Ira A. Glazier and P. W illiam Filby, eds. W ilmington, DE: pueblo cristiano desde la perspectiva de los movimientos de Scholarly Resources, 1997. Pp. 651. M HL. restauracidn y reforma radical. (Coleccidn historia abierta) Cd. Germans to America: lists o f passengers arriving at U.S. ports, v.56. Guatemala, Guatemala: Ediciones SEM1LLA. 1997. Pp. 325. MHL. Ira A. G lazier and P. W illiam Filby, eds.W ilm ington. DE: Scholarly Duerksen, Carol. Slickfester Dude tells bedtime stories: life lessons Resources, 1997. Pp. 660. MHL. from our animal friends. Hillsboro, KS: W illowSpring Downs, Giesbrecht, Kathy. Unmasking the end times. (Fast lane Bible studies) 1997. Pp. 86. M HL. MLA. Newton. KS: Faith & Life, 1997. Pp. 44. MHL, MLA. Duerksen. Carol and M aynard Knepp. Becca. (Jonas series; 4) Hillsboro. Global mission tapestry 1997-98. Elkhart, IN: M ennonite Board of KS: W illowSpring Downs, 1997. Pp. 145. FRE. M HL, MLA. M issions, [1997], Pp. 84. MHL. Duerksen, Carol and M aynard Knepp. Twins. (Skye series: 1) Good. E. Richard. God led us together: the story o f Wanda L Weaver and Hillsboro, KS: W illowSpring Downs. 1997. Pp. 183. FRE. MLA. E. Richard Good. Harrisonburg, VA: Author. 11997], Pp. 38. EMU. Durnbaugh, Donald F. Fruit o f the vine: a history o f the Brethren. Good. Joyce. Year o f growth. Crockett. KY: Rod & Staff. 1997. Pp. 1708-1995. Elgin. 1L: Brethren Press, 1997. Pp. 675. M HL, MLA. 2 4 6 . E M U . Dutch art: an encyclopedia. Sheila D. M uller, ed. (Garland reference Good, Phyllis Pellman and M erle Good. 505 great ideas for families library of the humanities; 1021) New York: Garland. 1997. Pp. 489. (most cost less than 99c). Intercourse, PA: Good Books, 1997. Pp. MHL. 9 1 . M H L . Dyck, John M. Faith under test: alternative service during World War Goossen. Gayle. Rocking the warld/RISK. (Youth study series) II in the U.S. and Canada. M oundridge, KS: Gospel Publishers. Hillsboro, KS: Kindred. 1997. Pp. 48 + 1 video. M HL. 1997. Pp. 231. M LA. Goossen. Rachel Waltner. Women against the good war: Eastern M ennonite High School. The Flames cookbook: favorite conscientious objection and gender on the American home front, recipes from Eastern Mennonite High School. Collierville. TN: 1941-1947. Chapel Hill: Univ. of North Carolina, 1997. Pp. 180. Fundcraft Publishing, 119977) Pp. 145. EMU. EMU. FRE, MHL. MLA. Em swiler. Lois. The family o f Benjamin Franklin Emswiler (1866- The graduates o f 1947 o f Rosthern Junior College in 1997. [S.I.: s.n„ 1952) and Cora Arbelia Smith (1877-1958). Dayton, VA: Author, 1997) Pp. 51. M HC. 1997. Pp. 47. EMU. Granholm, Edith. For Christ’s sake. (Youth study series) Hillsboro. Epp, Claas. The unsealed prophecy of the Prophet Daniel and the KS: Kindred. 1997. Pp. 56. MHL. meaning o f the Revelation o f Jesus Christ. Dallas W iebe. Kevin Graybill. Ruth N. Living waters. M organtown, PA: M asthof, [1997]. Dyck. trs. [North Newton, KS.]: M ennonite Library and Archives, Pp. 152. EMU. 1997. Pp. 102. FRE, MHL. MLA. Groff, Clyde L.. W alter B. Groff. Jane Evans Best. The Groff book. Epp, George K. Geschichte der Mennoniten in Russland: Deutsche Vol. 2: A continuing saga. Ronks, PA: G roff History Associates, Täufer in Rußland. Lage: Logos Verlag. 1997. Pp. 247. FRE. 1997. Pp. 278. EM U, MHL. Erb, J. Delbert. God’s word for all nations: a Bible reading plan. Gross. George Paul. The family o f Samuel Gross (1749-1831) o f Scottdale, PA: Herald. 1997. Pp. 207. M HL, MLA. Manchester in York County Pennsylvania. M organtown. PA: Erb. Joan C. The running pump, East Lampeter Township, Lancaster Author. [1997], Pp. 133. MHL. County. Pennsylvania. Lancaster, PA: Author. 1997. Pp. 62. MHL. Guggisberg, Hans R. Sebastian Castellio, 1515-1563: Humanist und Esquivel, Julia. AIgunos secretos del reino. (Colleccion cam inos de Verteidiger der religiösen Toleranz im Konfessionellen Zeitalter. resurrecciön) Santafe de Bogota, Colombia: CLARA : Cd. Göttingen: Vandenhoeck & Ruprecht, 1997. Pp. 353. MHL.

S E P T n M II 1: K 1 9 9 7 4 0 M e n n o n i t e Bibliography, 19 9 7

Hange, Roy. Curtains offire: religious identity and emerging International Coalition for Religious Freedom . Pastor Alamo, a victim conflicts. (M CC occasional paper; 24) Akron, PA: M ennonite of outrageous IRS conduct. W ashington, DC: ICRF, 1997. I Central Committee, 1997. Pp. 35. M HL, MLA. pamphlet. MHL. Hanks, Gardner C. Against the death penalty: Christian and secular Jantzen, John B. Frank F. Jantzen memoirs: as recalled by his arguments against capital punishment. Scottdale, PA: Herald, children. Phoenix, AZ: Author, 1997. Pp. 59. FRE, M LA.. 1997. Pp. 208. M HL, MLA. Jantzen, Paul G. Clover Cliff Ranch: the land and its people. Harms, W ilmer A. Our heritage: the genealogy o f Gerhard Thiessen. Hillsboro, KS: Partnership Book Services, 1997. Pp. 139. MLA. [3rd ed.] North Newton, KS: Author, 1997. Pp. 272. MLA. Jem ison, Alan. 50 hymns from Harmonia Sacra: arranged for soprano, Hartm an, Reginald Paul. The descendants o f Philip and Christina alto and bass. Brinklow, M D: Loki M usic, 1997. Pp. 52. EMU. ( Schaarman) Hartman. Annapolis, M D: Author, f 19977). 1 v. M HL. Jingles: my life in the workplace. Lampeter, PA: Plain Communities Hartzler, Shannon. Stories that could he true. Goshen, IN: Business Exchange, [1997?]. Pp. 92. M HL. Pinchpenny, 1997. Pp. 35. MHL. J u d ith . Adventures along Appletree Creek. (Appletree Creek stories; Hayama M issionary Seminar. Revival and renewal: major papers 2) Aylmer, ON ; LaGrange, IN: Pathway, 1997. Pp. 159. EMU, presented at the 38^' annual Hayama Missionary Seminar: Amagi M H L , M L A . Sanso. January 2-4, 1997. Tim Boyle, Cynthia Dufty, eds. Tokyo: Kansas atlas & gazetteer: topographic maps o f the entire state: back Hayama Seminar Annual Report, 1997. Pp. 98. MHL. roads, outdoor recreation. Freeport, ME: DeLorme M apping, Henderson Robert Thornton. A door of hope: spiritual conflict in 1997. Pp. 80. M LA. pastoral ministry. Scottdale, PA: Herald, 1997. Pp. 159. M HL, MLA. Kateregga, Badru D. and David W. Shenk. A Muslim and a Christian Hershberger, M ichele and Jam es Nickel. And it was heard: standing in dialogue. Scottdale, PA: Herald, 1997. Pp. 219. MHL. finn/hearing the call: a teacher's guide with student reproducible Kauffman, Christm as Carol. Hidden rainbow. Harrisonburg, VA: sheets. (Link youth Bible studies) Scottdale, PA: Herald, 1997. Pp. Christian Light Publications, 1997. Pp. 410. EM U, M HL. 7 1 . M H L . Kauffman, Christm as Carol. One boy’s battle. Aylmer, ON: Pathway, Hess, Charles R. and Viola M cAherns Hess. Johan Georg Hess, 1997. M HL, MLA. 1707- 1770. Linden, M l: Authors, 1997. 1 v. M HL. Kauffman, Janet. Characters on the loose: stories. St. Paul, MN: High, Linda Oatman. A stone's throw from paradise. Grand Rapids, Graywolf, 1997. Pp. 142. MHL. M I: Eerdmans Books for Young Readers, 1997. Pp. 143. MHL. Kaufmann, Goz. Varietätendynamik in Sprachkontaktsituaiionen: Hildebrand, Jerry. Training servant leaders: a history o f Steinbach Attitüden und Sprachverhalten rujilanddeutschcr Mennoniten in Bible College, 1936-1996. Steinbach, MB: Steinbach Bible Mexiko und den USA. Frankfurt am M ain: Peter Lang, 1997. Pp. College, 1997. Pp. 160. FRE, M HC. 369. FRE, MHL, MLA. HIV/AIDS: a Christian response. Abbotsford, BC: M ennonite Central Keeney, W illiam. Preaching the parables. Series II, Cycle C. L im a , Committee B.C., 1997. 1 v. M HC, M HL, MLA. OH: CSS Publishing Co., 1997. Pp. 268. MLA. Hofer, Joseph. The diaries o f Joseph "Yos" Hofer. Arnold M. Hofer, Kingsley, Aaron. Terribly read: a romantic experiment in literary tr. Freeman, SD: Hutterite M ennonite Centennial Com m ittee, 1997. chauvinism. Goshen, IN: Pinchpenny, 1997. Pp. 54. MHL. Pp. 244. EM U. Kinzer Mennonite Church, 1897-1997. John W. W inters, ed. Kinzer, H o lla n d e r, A . A . d e n . De nederlandse bijbelvertalingen, 1522-1545 = PA: The Church, 1997. Pp. 162. EM U, M HL, MLA. Dutch translations o f the Bible, 1522-1545. (Bibliotheca bibliographica K la s s e n , P e te r P. Und ob ich schon wunderte: Geschichten zur Neerlandica; v. 33) Nieuwkoop: De Graaf, 1997. Pp. 565. EM U. Geschichte der Wanderung und Flucht der Mennoniten von Holy moments with God: an anthology o f persona! stones on the Preußen über Rußland nach Amerika. Boianden-W eierhof: impact o f prayer. Nurture Commission of the Indiana-M ichigan M ennonitischer G eschichtsverein, 1997. Pp. 319. FRE. M ennonite Conference, com p. [Goshen, IN): Indiana-M ichigan Kline, David. Scratching the woodchuck: nature on an Amish farm. M ennonite Conference, 1997. Pp. 32. MHL. Athens: University of Georgia Press, 1997. Pp. 205. EM U, M HL. Homelands around the world. Grade 4. (Understanding God’s world Kniss, Fred. Disquiet in the land: cultural conflict in American series) Crockett, KY: Rod & Staff, 1997. Pp. 351. + Teacher’s Mennonite communities. New Brunswick, NJ: Rutgers Univ. Press, manual (Pp. 219) + tests (Pp. 36). EM U, M HL. 1997. Pp. 257. M HL, MLA. Hone, E. Wade. Land & property research in the United States. S a lt Kopper, Dorothy Louise. Assignment: Zaire. Bakersfield, CA: Lake City: Ancestry, 1997. Pp. 517. M LA. Nlemvo Publishing, 1997. Pp. 304. FRE. Hoover, Peter. Latin America. Crockett, KY: Rod & Staff, 1997. 1 v. Kraus, Harry Lee. Lethal mercy. W heaton, IL: Crossway Books, EMU. 1997. Pp. 379. EM U. Hosteller, John A. Hutterite society. Baltimore, MD: Johns Hopkins, Kraus, Harry Lee. The stain. W heaton, IL: Crossway Books, 1997. 1997. Pp. 403. M HL. Pp. 431. EMU. Hostetter, C. Nelson. Anabaptist-Mennonites nationwide USA: Kreider, Eleanor. Communion shapes character. Scottdale, PA: includes Amish and Brethren in Christ. M organtown, PA: M asthof, Herald, 1997. Pp. 304. M HL, MLA. 1997. Pp. 180. EM U, FRE. Kreps, George M., Joseph F. Donnermeyer and M arty W. Kreps. A Hostetter, Doug. The Bosnian Student Project: a response to quiet moment in time: a contemporary view o f Amish society. genocide. (Pendle Hill pam phlet; 334). W allingford, PA: Pendle Sugarcreek, OH: Carlisle, 1997. Pp. 150. EM U, FRE, MHL. Hill, 1997. Pp. 40. M HL, MLA. K r o e k c r , A b e . Kroeker genealogy: 1819-1997 [S.I.: K roeker Reunion Houser, M ary Lou with Carolyn Ehst Groff. A Weaver 's source book: Comm ittee], 1997. 1 v. MHC. upborne with Jonas and Emma. M organtown, PA: M asthof, 1997. Kroeker, M arvin E. Comanclies and Mennonites on the Oklahoma Pp. 303. EM U, MHL. plains: A.J. and Magdalena Becker and the Post Oak Mission. How can I keep from singing. Kitchener, ON: [s.n.], 1997. 1 com pact W innipeg: Kindred, 1997. Pp. 177. FRE, MLA. d is c . M H L . Landreth, M arilyn Lake. Memories fo r Mary Ruth: Mierau, Hummel, Dean L. Jonah: an Amish love story. Loudonville, OH: Bergtholdt, Sturtz, i£ Brasfieldfamilies. W ichita, KS: M uddy W ater Truax/HUM , 1997. Pp. 252. FRE, MHL. Press, 1997. Pp. 143. MLA. In her own voice: childbirth stories from Mennonite women. Languages and lives: essays in honor of Werner Enninger. J a m e s R . D o w , Katherine M artens, Heidi Harms, eds. W innipeg: University of M ichele Wolff, eds. New York: Peter Lang, 1997. Pp. 325. MHL. M anitoba Press, 1997. Pp. 221. FRE, M HC, M HL, MLA. Lapp, Barbara Lyn and Rachel B. Lapp. No law against mercy: jailed India 1997: "Hear what the Spirit is saying to the churches": the fo r sheltering a child from the state. Cassadaga, NY: Hand of Hope I3,h assembly o f Mennonite World Conference in Calcutta, India. Press, 1997. Pp. 428. M HL. Harrisonburg, VA: M ennonite M edia, 1997. 1 video. FRE, M HL, Lapp, John J. Stoltzfus cemetery. New Holland, PA: Author, 1997. Pp. MLA. 2 1 . M H L .

Mennonite Life M e n n o n i t e Bibliography, 1997 4 1

Lee, A lbert. Thrilling escapes by night: a story o f the days o f William McPherson County genealogical resources guide including related Tyndale. Crockett, KY: Rod & Staff, 1997.>p. 336. EM U. resources in Dickinson, Ellsworth, Harvey, Marion, Rice and Lehman, M ark and Pauline Lehman. 717/ me a story, one time you Saline Counties. Lindsborg, KS: M cPherson County Old Mill did: stories both awesome and sandy: Lark years - Lehman years M useum, 1997. Pp. 9. MLA. 1949-1992. [Harrisonburg, VA]: Authors, 1997. Pp. 158. EMU, M cQuate, Richard G. Geliman genealogy. [Ephrata, PA: Author, M H L , M L A . 1997?]. Pp. 18. MHL. Let's sing again: grade school and literary singing. [S.I.: s.n., 1997?] Mennonite Brethren Country Bible Church: 1922-1997. Orlando, CA: Pp. 68. EMU. Country Bible Church, 1997. Pp. 40 FRE. Lewis, Beverly. The confession. M inneapolis, M N: Bethany House, Mennonite family history five-year index, 1992-1996. M organtown, 1997. Pp. 286. EM U. PA: M ennonite Family History, 1997. 1 v. EMU. Lewis, Beverly. The shunning. (The heritage of Lancaster County; 1) Mennonite family history surname index V. M organtown, PA: M inneapolis: Bethany House, 1997. Pp. 283. EM U, FRE. M asthof, 1997. Pp. 54. MHL. Loewen, Jacob A. (Jash Leewe). Onze ieashte Missjounsreiz: ouda M ennonite Hour Singers. Hallelujah! Amen! Harrisonburg, VA: want jie emma fonn’ne Missjoun weete wttlle, ooba kjeena jiint M ennonite M edia, M ennonite Board of M issions, 1997. 1 compact fetale deed. Abbotsford, BC: QL Trust, 1997. Pp. 222. M HC, FRE. d is c . M L A . Loewen, Violet E. Descendants of Martin and Helena Hieben. [S . I.J: Mennonite your way directory 8: a hospitality travel directory fo r the Author, 1997. 1 v. FRE. years 1997 through 2001. Leon & Nancy Stauffer, eds. Salunga, Logan, Carol. Flights offancy: readings <£ aide recipes for young <£ PA: M ennonite Your Way, 1997. Pp. 130. M HL, M LA. old. [PA?]: Author, 1997. 1 v. M HL. Mennonites in transition from Switzerland to America: Emigrant and Longenecker, Jewel Gingerich, M ary Forney, Ann W eber Becker. immigrant experience ; Anabaptist documents. Andrea Boldt, Crystals encounter Christ: New Age and Christian faith: a call to W erner Enninger, Delbert L. Gratz, eds. M organtown, PA: faithfulness. (Link youth Bible studies) Scottdale, PA: Herald, M asthof, 1997. Pp. 138. FRE, M HC, M HL, MLA. 1997. Pp. 71 + teacher’s guide. M HL. Migration from the Russian Empire: lists o f passengers arriving at the The Lord's supper: Believers church perspectives. Dale R. Stoffer, ed. Port o f New York. Vol. 3: May 1886-December 1887. Ira A. Glazier, Scottdale, PA: Herald, 1997. Pp. 334. M HC, M HL, MLA. ed. Baltimore, M D: Genealogical Pub. Co., 1997. Pp. 521. MHL. L ö w e n , A b r a m J . Mein Leben sei ein Wandern...: gesammelte Werke. Migration from the Russian Empire: lists o f passengers arriving at the Filadelfia, Paraguay: Gundolf Niebuhr, 1997. 1 CD-ROM . MLA. Port o f New York. Vol. 4: January 1888 - May 1889. Ira A. Glazier, Lowry, Jam es W. The Martyrs' mirror made plain: a study guide and ed. Baltimore, M D: Genealogical Pub. Co., 1997. Pp. 519. MHL. further studies. Aylmer, ON: Pathway, 1997. Pp. 142. EM U, FRE, M iller, B. J. Bluff Creek stories: memories of growing up in M H L , M L A . southwestern Kansas, 1941-55. Goshen, IN: Tumbleweed Lowry, James W. Vo chryevye kita i drugiye istoriv o muchenikakh. Publishers, 1997. Pp. 176. M HL, MLA. Ephrata, PA: Grace Press, 1997. Pp. 128. EM U. M iller, Edna. Mobiles and more. M iddlebury, IN: Author, 1997. 1 v. Lugbull, Pierre & M artine Lugbull, eds. Quelques instants avec...: Dix- MHL. huit histoires vecues. (Les Cahiers de Christ Seul; 1997/4) Montbeliard: M iller, Lillian. A guide to the Warwick River Mennonite Les Cahiers de Christ Seul, 1997. Pp. 69. EM U, FRE, MLA. cemetery.[S.\.: s.n., 1997]. Pp. 33. EM U. Luthy, David. Anush settlements across America, 1996. Aylmer, ON: M iller, Lillian L. and Esther M able Yoder. Carl and Christina Miller Pathway, 1997. Pp. 18. EM U, MHL. family. Newport News, VA: Author, 1997. Pp. 192. EM U. Luthy, David. Why some Amish communities fail: extinct settlements, M iller, Lynn A. Just in time: stories o f God’s extravagance. Scottdale, 1961-1996. Aylmer, ON: Pathway, 1997. Pp. 25. EM U, M HL, MLA. PA: Herald, 1997. Pp. 112. FRE, M HL, MLA. M artens, Phyllis. A heart fo r the world: God’s mission series. ( F a ith M iller, M arlin E. Theology for the chinch. Richard A. Kauffman and family focus: M ennonite Brethren core value studies) W innipeg; Gayle Gerber Koontz, eds. (Text-reader series; 7) Elkhart, IN: Institute Hillsboro, KS: Kindred Productions, 1997. Pp. 107. M HL. of M ennonite Studies, 1997. Pp. 235. EM U, FRE, M HL. MLA. M artin, Cleon, M rs. Valley farm. Aylmer, ON ; LaGrange, IN: M iller, M elvin L. Christian Huffman and Cltristena Gochenour. Pathway, 1997. Pp. 296. EM U, MHL, MLA. Stanley, VA: M ILGENCO, 1997. Pp. 128. EM U. M artin, Eber S. Savour the moment. Columbiana, OH: Americana M iller, W. Barry. Little foxes that spoil the vines. W a te r lo o , O N ; Creatives, 1997. Pp. 148. M HL. Scottdale, PA: Herald, 1997. Pp. 103. MHL. M artin, M ariann. Pain and praise: the book o f Psalms: Bible-based Models for Christian higher education: strategies for success in the explorations of issues facing youth. (Generation why Bible studies twenty-first century. Richard T. Hughes, W illiam B. Adrian, eds. ; vol. 2:5) Newton, KS: Faith & Life ; Elgin, 1L: Brethren Press, Grand Rapids, MI: Eerdmans, 1997. Pp. 461. MHL. 1997. Pp. 36. MHL. M orton, Peg. Walk with me: nonviolent accompaniment in M artin, Paul Henry. Jacob A. Martin, his ancestors and descendants. Guatemala. (Pendle Hill pam phlet; 333) W allingford, PA: Pendle M organtown, PA: M asthof, 1997. Pp. 67. EMU. Hill, 1997. Pp. 32. M HL, M LA. M artin, Rebecca. The house with two grandmothers. Harrisonburg, M unro, Ken. Doom buggy. (A Sammy & Brian mystery; 5) Bird-in- VA: Christian Light Publications, 1997. Pp. 125. EM U, M HL. Hand, PA: Gaslight Publishers, 1997. Pp. 145. MHL. M ast, Erma. Cherished memories o f the Masts, 1908-1996. Nation, M ark Thiessen. A comprehensive bibliography o f the writings Jamestown, PA: Author, 1997. Pp. 242. M HL. o f John Howard Yoder. Goshen, IN: M ennonite Historical Society, Mastering mathematics: Grade 7. (M athem atics for Christian living) Goshen College, 1997. Pp. 61. FRE, M HC, MLA. Crockett, KY: Rod & Staff, 1997. Pp. 512 + teacher’s ed. (Pp. 496). Neufeld, Chuck and Jon Neufcld. Chuck Neufeld with Jon Neufeld MHL. live! M arkham, IL: Charlesongs, 1997. 1 com pact disc. M LA. M aynard-Reid, Pedrito U. Complete evangelism: the Luke-Acts Neufeld, Heinrich T. Family tree o f Peter Neufeld and Aganetha model. Scottdale, PA: Herald, 1997. Pp. 184. M HL, MLA. Wiens Neufeld. Retyped and partially updated by Hilda Neufeld M cDaniel, Jewel Colvin Niswander. Neuenschwander/Niswander Schmidt. Beatrice, NE: Schmidt, 1997. 1 v. FRE, M HL, MLA. history and genealogy. Raymond, CA: Author, 1997. Pp. 265. Neufeld, John H. The story that shapes us: sermons. W innipeg: MHL.’ CM BC Publications, 1997. Pp. 161. M HC, MHL. M cGrath, W illiam R. Healing foods of the Mediterranean diet: their Notarianni, Diane M arie. Making Mennonites: kinship and gender in history, mystery, and recipes. W aterford, Ireland: O live Branch Christian transformation: Christian mission and the Orayvi, 1890- Products, 1997. Pp. 32. EM U. 1940. Thesis (Ph.D.)-A rizona State University, 1997. Pp. 285. M cNamara, R. Timothy. Uses o f popular music by Old Order Amish EMU, MHL, MLA youth in Lancaster County, Pennsylvania. Thesis (Ph.D.)-Temple Nyce, Dorothy Yoder. Dialogues to foster interreligious University, 1997. Pp. 32f. EM U, MHL. understanding : a project paper. Thesis (D. M in.)-W estern Theological Seminary, 1997. Pp. 347. M HL.

September 1997 4 2 M e n n o n i t e Bibliography, 1997

Oberholtzer, Della. Stories to grow by. Harrisonburg. VA: Christian Congregational M inistries; Newton. KS: Commission on Light Publications. 1997. Pp. 168. EM U. M HL. Education, 1997. 1 packet. MHL. Osterman, M ary Jo. Claiming the promise: an ecumenical welcoming Reynolds, Lynda Klassen. The aftermath o f trauma and immigration Bible study resource on homosexuality. Chicago: Reconciling detections o f multigenerational effects on Mennonites who Congregation Program. 1997. Pp. 48. MLA. emigrated from Russia to Canada in the 1920s. T h e s is Osterman. M ary Jo. Claiming the promise: an ecumenical welcoming (Ph.D. (-California School of Professional Psychology, 1997. Pp. Bible study resource on homosexuality: Leader's guide. C h ic a g o : 107. EM U. MHL. Reconciling Congregation Program, 1997. Pp. 60. MLA. Riemer, Shirley J. The German research companion. Sacramento, O tt. Bernhard, et al. Le Saint-Esprit: Point de vue biblupte. theologique CA: Lorelei Press, 1997. Pp. (261. 646. MHL. et pratique, ä pmpos de I 'action du Saint-Esprit dans la vie de Risser, Christy. Do miracles happen?: signs and wonders in the I'assemblee. (Les Cahiers de Christ SeuI; 1997/3) M ontbeliard: Les Gospel of John: Bible-based explorations o f issues Joeing youth. Cahiers de Christ SeuI. 1997. Pp. 86. EM U. FRE, M LA. (Generation why Bible studies; 2:6) Newton, KS: Faith & Life ; Oyer. John S., Robert S. Kreiden Espejo de los mdrtires: historias de Elgin. IL: Brethren Press, 1997. Pp. 36. MHL. inspiration y coraje. Clara Helena Beltran Suarez, tr. Santafe de The roleplay book: 41 hypothetical situations. Ron M ock, ed. Akron, Bogota, Columbia ; Ciudad de Guatemala. Guatemala: Ediciones PA: M ennonite Conciliation Service, 1997. Pp. 123. MHC. CLARA-SEMILLA, 1997. Pp. 96. MHL. Rosenberry, Naomi. Carmi o f Judea. Crockett, KY: Rod & Staff. Paradise-oar heritage, our home. Robert C. Denlinger, ed. Lancaster 1997. Pp. 206. EM U. MHL. County, PA: Paradise Township Citizens Com m ittee, 1997. Pp. Roth, Donald W. The family o f Peter and Barbara (Sommer) 259. EMU, MHL. Ehresman. Fort W ayne, IN: Author. 1997. Pp. 1Ü3+. MHL. Parker, David G. Do you need the truck manured out? M organtown, RTUF: the Mennonite Central Committee Reconstruction and PA : M asthof, 1997. Pp. 40. M HL. Transport Unit - France, 1946-1948: stories o f peace in the The pattern book fo r Treasure bevond measure. Crockett. KY: Rod & aftermath o f war. (John S. Oyer. Arthur A. Smucker, Harold L. Staff, 1997. Pp. 33. EM U, MHL. W eaver, eds.]. Goshen. IN: RTUF. 1997. Pp. 134. M HL, M LA. Patterson, Christina M. The Mentionin' Home o f Albany, 1947-1997, Rupp, Anne Neufeld. Crecerjunto con nuestros hijos. la ed. en celebrating a half-century o f caring. Albany, OR: The M ennonite Espanol. Bogota, Colombia: Ediciones CLARA ; Cd. Guatemala, Home of Albany, 1997. Pp. 80. MHL. Guatemala: Ediciones SEM ILLA, 1997. Pp. 166. MHL. Peace Committee Consultation. Christ's peace: breaking walls, Ruth-Heffelbnwer, Clare Ann. A design fo r Christian formation in building bridges, July 26-28, 1997. [S.l.]: Peace and Justice Mennonite congregations. Thesis (D.M in.)-San Francisco Committee, M ennonite Church General Board, 1997. Pp. 105. EMU. Theological Seminary, 1997. Pp. 265. FRE. Penner, Peter. Russians, North Americans and Telugus: the Mennonite Sadd, Tracy W enger. Who is God? Bible-based explorations o f issues Brethren mission in India, 1885-1975. W innipeg: Kindred. 1997. facing youth. (Generation why Bible studies; 3:2) Newton, KS: Pp. 413. FRE, MLA. Faith & Life ; Elgin, IL: Brethren Press, 1997. Pp. 35. M HL, MLA. Peters, Dave. Surviving church conflict. Scottdale, PA: Herald. 1997. Sala, Gregory L. The Boyertown Mennonite Church, 1780-1997: the Pp. 159. MHL, MLA. growth and struggle o f a church. [S.l.]: Author, 1997. Pp. 19. EM U. Pieced together: a folk opera based on oral histories from the Schlabach, W aiter E. Faith and fellowship: a history of the Mennonite Mennonite community in Tidewater, Virginia. (Newport News, VA]: Medical Association, 1944 to 1991 and. Krabill, W illard S. Histoiy of W arwick M ennonite Centennial, (1997). I v. EMU. the Mennonite Medical Association: a supplement, 1991-1997. E lk h a rt, Pratt, Dorothy Ann Overstreet. A study in cultural persistence: the IN: M ennonite M edical Association, 1997. Pp. 36. EM U, M HL. Amish in Lagrange County, Indiana, 1841-1945. T h e s i s Schräg. Calvin O. The self after postmodernity. New Haven: Yale. (Ph.D.)-University of Notre Dame, 1997. Pp. 322. EMU. 1997. Pp. 155. MLA. Prayer book for earnest Christians = Die ernsthafte Christenpflicht. Schumacher, Edgar L. Life in the Bluffton and Pandora, Ohio, Leonard Gross, tr. & ed. Scottdale, PA: Herald. 1997. Pp. 151. community. 1877-1910: excerpts from the Bluffton news. Bluffton, EMU, MHC, MHL, MLA. OH: Swiss Comm unity Historical Society, 1997. Pp. 203. MHL. Preparing for usefulness. Grade 8. (Building Christian English series) Schwartzentruber, Glenn. A peek at three score years and nine: a Crockett. KY: Rod & Staff, 1997. Pp. 632 + worksheets + tests. M HL. merry heart doeth good like a medicine, Proverbs 17:22. Preston, Ralph and M onte Preston. Early Kansas. Tidewater, OR: (Tavistock, ON: Author], 1997. Pp. 50. M HL. Pioneer Press, 1997. Pp. 124. MLA. Scnsenig, .1. Carl. They were gentle among us: the story o f Earl and Providence Church Cemetery: 13101 Warwick Boulevard, Newport Dorothy Sensenig. Denver, PA: Author, 1997. Pp. 224. EM U, MHL. News, VA 23602. (S.l.: s.n., I997J. I v. EM U. Sensenig, Sharon. Cicada summer. Crockett, KY: Rod & Staff, 1997. The question o f sports. Crockett. KY: Rod & Staff, 1997. Pp. 288. EMU. Pp. 264. EMU, MHL. Ram irez, Frank. Take two tablets: the ten commandments: Bible- Separation from the world for American peace churches: asset or based explorations of issues facing youth. (Generation why Bible handicap? Jeanne Henriette Louis, ed. York, England: Sessions studies; 3:1) Newton. KS: Faith & Life ; Elgin. IL: Brethren Press, Book Trust, 1997. Pp. 62. MHL. 1997. Pp. 48. M HL, MLA. Shelby, Patricia Ann. Amish perceptions: balancing cultural cohesion Ratzlaff, Keith. Man under a pear tree: poems. Tallahassee. FL: with adaptation among the Amish o f Holmes County. T h e s is Anhinga Press, 1997. Pp. 70. M HL, MLA. (M .A.(-California State University, Fullerton, 1997. Pp. 77. EM U, Ratzlaff, Kenneth L. A family's Mennonite history: the story o f our MHL. Claassen, Epp, Harms, Koop, Neufeld, Plenen, Ratzlaff, Unruh, Shenk, Calvin E. Who do you say that I am? Christians encounter and Warkentin ancestry: Volume I. Lawrence. KS: Author, 1997. other religions. Scottdale, PA: Herald. 1997. Pp. 294. MLA. Pp. 348. FRE, MLA. ' Shin, Won Ha. Two models o f social transformation: a critical The reconciliation o f peoples: challenge to the churches. G r e g o r y analysis o f the theological ethics o f John H. Yoder and Richard J. Baum, Harold W ells, eds. Geneva: W CC Publications ; M aryknoll, Moitw. Thesis (Ph.D.(-Boston University, 1997. Pp. 261. MHL. NY: Orbis Books. 1997. Pp. 195. MHL. Shirk, Laura N. and Beatrice N. Shirk. Directory o f the Groffdale Redekopp, Alf, ed. Memumitische Rundschau index, volume 6: 1930- Conference Mennonite Churches. 3rd ed. Kutztown, PA: Authors, 1939. W innipeg: Centre for M ennonite Brethren Studies, 1997. Pp. 1997. Pp. 839. EMU. 2 5 9 . F R E . Siem ens, Paul. Reesor: the story o f a northern Ontario settlement, Regier, Katharina W iens Bahnmann Dyck. Our heritage: 1925-67. Toronto. ON: Author, 1997. Pp. 88. MHL. remembrances o f mv life in Russia, 1866-1895. Forth W orth. TX: Snyder. C. Arnold. Anabaptist history and theology. Rev. student ed. M arvin Bahnman, 1997. Pp. 274. M HC. MLA. Kitchener, ON: Pandora Press, 1997. Pp. 464. MLA. Restore to us the joy o f salvation: worship and spirituality resources Snyder. Eleanor. Kids and conflict: resolving pmblems the Jesus way. fo r Lent/Holy Week/Easter 1997. Elkhart, IN: M ennonite Board of (Living stones) Newton. KS: Faith & Life, 1997. Pp. 255. M HL, MLA.

Mennonite Life M e n 11 o n i t e Bibliography , 1997 4 3

The source: a guidebook o f American genealogy. Rev. ed. Loretto apc/uelpayvaam coo Ya'alve-Saanga enlhet. Ya’alve-Saanga: Dennis Szucs and Sandra Hargreaves Luebking, eds. Salt Lake Comunidad Enlhet. 1997. Pp. 903. EMU. City: Ancestry, 1997. Pp. 834. MLA. Vereinigung evangelischer Freikirchen. Stuttgart, VEF, 1997. Pp. 27. Sowers, Gladys Bucher. The Bucher family, 1681-1997. M organtown, MHL. PA: M asthof, 1997. Pp. 40. EM U.' Vincent. M ark and Dale Shenk. Better to give: a study on Sprunger, Ben, Carol J. Suter, W ally Kroeker. Faith dilemmas for stewardship/hope for the future: teacher's guide with student marketplace Christians: a resource fo r small groups. Scottdale, reproducible sheets. (Link youth Bible studies) Scottdale, PA: PA: Herald, 1997. Pp. 79. M HL, MLA. M ennonite Pub. House, 1997. Pp. 71 + 1 packet. EM U, MHL. Sprunger, Keith L. Campus, congregation, and community: the Bethel Vincent, M ark. A Christian view o f money: celebrating God's College Mennonite Church, IS97-I997. [North Newton, KS: The generosity. Scottdale, PA: Herald, 1997. Pp. 136. FRE, MHL. Church, I997[. Pp. 149. MLA. Vincent, M ark. Teaching a Christian view o f money: celebrating God's Stahl, Cheryl L. A godly heritage: biography o f Ira D. and Mabel generosity. Scottdale, PA: Herald, 1997. Pp. 134. FRE, MHL. Landis. Lititz, PA: Author, [1997?]. 1 v. M HL. Virginia M ennonite Retirem ent Community. Generations: recipes 1 Stauffer, H. Romaine. Sandi's anchor o f hope: a true story. learned on my mother's knee. Collierville, TN: Fundcraft Harrisonburg, VA: Christian Light Publications, 1997. Pp. 259. Publishing, 1997. Pp. 192+. EMU. E M U , M H L . Voices from the sea. Am ber Friesen and Janneken Smucker, eds. Steinbach, 1946-1996: so much to celebrate. Steinbach, MB: Derksen Goshen, IN: Pinchpcnny, 1997. Pp. 61. M HL. Printers, 1997. Pp. 156. MHC. Voolstra, Sjouke. Menno Simons: his image and message. (Cornelius Stoesz, Edgar and Chester Raber. Doing good better! How to be an H. W edel historical series; 10) North Newton, KS: Bethel College, effective board member o f a nonprofit organization. R e v . e d . 1997. Pp. 109. FRE, M HL, MLA. Intercourse, PA: Good Books, 1997. Pp. 145. M HL, MLA. W arkentin, Leonard E. & Joyce W arkentin. Bill & Kate: Wm. P. and Stopp, Klaus. The printed birth and baptismal certificates o f the German Katie Kmeker Barteil. Kingsburg, CA: Authors, 1997. Pp. 161. FRE. Americans. Volumes 1-2. M ainz, Germany ; East Berlin, PA: K. Stopp W arren, Roland L. Searching fo r the real Jesus. (Pendle Hill pamphlet; ; Available from Russell D. Earnest A ssociates, 1997. 2 v. MHL. 330) W allingford, PA: Pendle Hill, 1997. Pp. 35. M HL, M LA. Stutzman, Rose Mary. The dawn will break: table devotions for W eaver, Edna. Memories o f childhood. Ephrata, PA: Grace Press, advent. Scottdale, PA, PA: Herald, 1997. Pp. 40. M HL, M LA. 1997. Pp. 76. EM U. Sugawara, Chiyoshi. Amishu: m_ hitotsu no Amerika. T o k y o : W eaver, J. Denny. Keeping salvation ethical: Mennonite and Amish M aruzen, 1997. Pp. 177. M HL. atonement theology in the late nineteenth century. Scottdale, PA: Sustaining peace witness in the twenty-first century: papers from the Herald, 1997. Pp. 316. FRE, M HL, MLA. 1997 Quaker Peace Roundtable, first month 17-19, 1997. C h u c k W eaver, Lester M. and Joyce M arlene W eaver M artin. Levi G. and Fager, ed. W allingford, PA: Issues Program of Pendle Hill, 1997. Anna B. Winner: ancestors and descendants, 1834-1997. L e o la , Pp. 369. MHL. PA: Imperial Graphics, 1997. Pp. 229. EM U, M HL. Taber, Frances Irene. Come aside and test awhile. (Pendle Hill pamphlet; W e a v e r , L e s t e r T . Short stories o f South Christian Street Mennonite 335) W allingford, PA: Pendle Hill, 1997. Pp. 35. M HL, M LA. Church. Lancaster, PA: Prodens Publishers, 1997. Pp. 115. EM U, Tastes from the country: a collection o f Guys Mills, Pennsylvania MHL. Amish community favorites. Collierville, TN: Fundcraft Pub., W eaver, Linda. An empty rosebush. Sugarcreek, OH: Author, 1997. [1997], Pp. 236+. MHL. Pp. 115. MHL. Taxi driver & hauling directory. W alnut Creek, OH: Peachey Pub., W eaver, W ayne M. Dust between my toes: an Amish boy’s journey. 1997. Pp. 22. M HL. Wooster, OH: W ooster Book Company, 1997. Pp. 233. EM U, FRE, Telfer, Beverly. The Fletcher family history: descendants of Samuel MLA. and Elizabeth (Yoder) Pletcher, Henry and Catherine (Stannaman) W eber Becker, Ann. Faith fo r the journey: youth explore the Pletcher, Henry and Anna (Schenck) Pletcher. Fishers, IN: Author, Confession o f faith. Newton, KS: Faith & Life, 1997. Pp. 120. 1997. 2 v. M HL. MHL, MLA. ’ Thiessen, Janis. Friesens Corporation: printers in Mennonite Wenger, Linden M. Fifty years in Northern District o f Virginia Manitoba 1951-1995. W innipeg: Author, 1997. Pp. 201. M HC. Mennonite Conference: memoirs o f Linden M. Wenger. Toews, Arthur H. Family registiy: Isaak Isaak Toews, 1841-1906, and [Harrisonburg, VA: Author, 1997]. Pp. 128. EM U, M HL. Katharina Johann Funk, 1843-1917, o f Kronsweide, Russia. W engerd, M arvin. Ohio Amish directory 1996. Rev. ed. Sugarcreek, W innipeg: Author, 1997. Pp. 158. M HC. OH: Carlisle Printing, 1997. Pp. 193. M H L . Toews, Bernhard. Reise-tagebuch des Bernhard Tows: 1921 W entz, Henry S. Patients are a virtue: practicing medicine in the Chacoexpedition mit Fred Engen von Manitoba. 2nd ed. Kolonie Pennsylvania Amish Country. M organtown, PA: M asthof, 1997. M enno, Paraguay: Schulverwaltung, 1997. Pp. 107. EMU. Pp. 175. EMU, MHL. Tooley, M ichelle. Voices o f the voiceless: women, justice, and human West Coast M ennonite Cham ber Choir. Come, heart’s delight: songs rights in Guatemala. Scottdale, PA: Herald, 1997. Pp. 232. M HL, o f the British Isles. Abbotsford, BC: M CC SCS, [1997]. 1 compact MLA. d is c . M L A . Troyer, M ary Jane. Trover’s Virginia Mennonite cookbook 1: our W iebe, Dallas. Our Asian journey: a novel. W aterloo: mir editions favorite recipes collected from ladies all over the state o f Virginia. Canada, 1997. Pp. 449. FRE, M HC, M HL, MLA. Collierville, TN: Fundcraft Publishing, 1997. Pp. 164+. EM U. W iebe, Elsie. Wiebe family tree: as known Jan. I, 1997: Descendants Turowski, Anna L. God's marvels in Washington. Crockett, KY: Rod o f Johann Wiebe, 1806-1872 and Margarete Hamm, 1814-1888. & Staff, 1997. Pp. 304. EM U, MHL. [S.l.]: W iebe, 1997. 1 v. FRE, MLA. Umble, M aurice Lantz. Henry Umble and Susanna Miller: W iebe, Katie Funk. The storekeeper's daughter: a memoir. Scottdale, descendants and ancestors traced to Christian Umble, immigrant. PA: Herald, 1997. Pp. 222. M HL, MLA. [M ason, OH: Author], 1997. Pp. 171. M HL. W iebe, Philip. Cross walkers. (Youth study series) Hillsboro, KS: Understanding Latin America: a Christian perspective. Grade 6. Kindred Productions, 1997. Pp. 50. MHL. Crockett, KY: Rod & Staff, 1997. Pp. 398 + Teacher’s manual (Pp. W ilde, Gary. Mantras, menorahs, and minarets: encountering other 280). EMU, MHL. faiths: Bible-based explorations of issues facing youth. (Generation Unrau, Danny. Saints, sinners <£ angels: stories o f people; images of why Bible studies; 2:7) Newton, KS: Faith & Life ; Elgin, IL: God. W innipeg: Kindred, 1997. Pp. 117. FRE, M LA. Brethren Press, 1997. Pp. 44. MHL. Unrau, Ruth. Hill station teacher: a life with India in it. N o rth W ilson, Earl & Sandra W ilson, Paul Friesen & Virginia Friesen, Larry Newton: Kidron Creek Publishers, 1997. Pp. 248. M LA. Paulson & Nancy Paulson. Restoring the fallen: a team approach Unruh, Ernesto and Hannes Kalisch. Mova'ansaeclha' to caring, confronting & reconciling. Downers Grove, IL: nengelpayvaam nengeltomha enlhet: apquela 'ansaeclhee eeca ’ InterVarsity, 1997. Pp. 201. M HL.

September 1997 4 4 Menno nite Bibliography , 1997

W itmer, Dave. I have decided to follow Jesus: a personal Bible study for Baker, Irene Parrish. A portrait o f our ancestors Jury, Troxell, Shisler, growth in Christ. Salunga, PA: Author, 1997. Pp. 60. M HL, M LA. Parrish, vol. II, Troxell. Reprint. Kokomo, IN: Selby Pub.. 1996. W itmer, Dave. I want to learn more about Jesus: a personal Bible Pp. 380. MHL. study for knowing Christ. [Salunga, PA]: Author, 1997. Pp. 60. Baptist confessions, covenants, and catechisms. (Library of Baptist M H L , M L A . classics) Timothy & Denise George, general editors. Nashville, TN: W itmer, Nancy. Celebrating 25 years o f responding to needs, 1972- Broadman & Holman Publishers, 1996. Pp. 282. MHL. 1997: a 25th anniversary history o f Friendship Community. [ L ititz , Barrett, Lois. Bible studies, Members in the military consultation, PA: Friendship Community, 1997], Pp. 40. EM U. November 15-16, 1996. Newton, KS: Commission on Home W right, Jeff and Lani W right. Testing the waters: basic tenets o f faith: M inistries, General Conference M ennonite Church, [1996]. Pp. 10. Bible-based explorations of issues facing youth. (Generation why MHL. Bible studies; 2:8) Newton, KS: Faith & Life ; Elgin, IL: Brethren Beachy, Noah and Rose Beachy. Songs o f home. Chesapeake, VA: Press, 1997. Pp. 44. M HL. Authors, 1996. Pp. 64. MHL. Yoder, John Howard. For the nations: essays evangelical and public. Beyond the news: Murder close up: from fury to forgiveness. Grand Rapids, M I: W.B. Eerdmans, 1997. Pp. 251. EM U, MHL. Harrisonburg, VA: M ennonite M edia, 1995. 1 video. FRE, MLA. Yoder, John Howard. Jesus-Christ et les apfares out encore quelque Beyond the news: TV violence & you. Harrisonburg, VA: M ennonite chose a nous dire: qu'allons-nousfaire? 2e partie. (Les Cahiers de M edia Productions, 1995. 1 video. M LA. Christ seu l; 1997/1) M ontbeliard: Les Cahiers de "Christ Seul”, Beyond the news: TV violence & your child. Harrisonburg, VA: 1997. Pp. 79. EMU, M HL, MLA. M ennonite M edia Productions, 1995. 1 video. M LA. Zeager, Lloyd. Mission in the city: a century o f serving at Charlotte Biblical interpretation in the era o f the Reformation: essays presented Street Mennonite Church, 1897-1997. Lancaster, PA: Charlotte to David C. Steinmetz in honor o f his sixtieth birthday. Richard A. Street M ennonite Church, 1997. Pp. 4L EM U. M uller, John L. Thom pson, eds. Grand Rapids, M l: Eerdmans, Zook, M ollie. Dileka. Russian translation by Tatyana Anatolyevna 1996. Pp. 35. MHL. Rudnichenko. Ephrata, PA: Grace Press, 1997. Pp. 208. EM U. Biblische Geschichten. LaGrange, IN: Pathway, 1996. Pp. 293. M HL. Zuercher, M elanie. Coming to the table: a Bible study from Psalms Bilezikian, Gilbert and Thierry Huser. Eglise ouvre-toi!: Fidelite it and the Gospel o f Luke. (Sisterhood/servanthood; yr. 1) quoi?, Ouvertüre jusqu'ou? (Les Cahiers de Christ Seul; 1996/4) (WMAVMSC Bible study guide; 1997-98). [Newton, KS]: Women M ontbeliard: Les Cahiers de Christ Seul, 1996. Pp. 95. EM U, FRE, in M ission of the General Conference M ennonite Church ; M H L , M L A . [Elkhart, IN]: W om en’s M issionary and Service Com m ission of the Boling, Kathy. Jubilee Mennonite Church history. [W est Liberty, OH: M ennonite Church, 1997. Pp. 82. MLA. The ChurchJ, 1996. Pp. 3. M HL. Bontrager, Lester and Edna Bontrager. Descendants o f Jonas I. 1995-1996 Weaver, 1872 to 1995. [Gordonville, PA.]: Gordonville, Penna. Print Shop, 1995. Pp. 122. M HL. 100 years of God's faithfulness: Manheim Mennonite Church, 1896- Bowman, Ray and Eddy Hall. When not to borrow: unconventional 1996. M anheim, PA: The Church, [1996]. Pp. 88. EM U, M HL. financial wisdom to set your church free. Grand Rapids, M I: Baker 1930-1995 Mennoblatt index. [Colonic Fernheim: M ennoblatt, 1996]. Books, 1996. Pp. 139. MHL. 2 v. M L A . Braun, Lois. The Montreal cats: stories. [W innipeg]: Turnstone, Adams, M argaret E. George Long and Margaret Rebecca Keefer, their 1995. Pp. 226. M HL, MLA. ancestors and descendants: a family history. New Carlisle, IN: Author Broglin, Jana Sloan. Index to selected files, Fulton County, Ohio ; Franklin, NC: Genealogy Pub. Service, 1996. Pp. 471. M HL. probate court. [Ohio: Fulton Chapter, Ohio Genealogical Society], African independent churches today: kaleidoscope o f Afro - 1995. Pp. 111. M HL. Christianity. M .C. Kitshoff, ed. (African studies; 44) Lewiston: E. Bronner, Simon J. Popularizing Pennsylvania: Henry VK Shoemaker M ellen, 1996. Pp. 310. MHL. and the progressive uses o f folklore and history. University Park: Albertsen, Karsten-Gerhard. The history’ & life of the Reidenbach Pennsylvania State University Press, 1996. Pp. 277. MHL. Mennonites (Thirty-fivers). M organtown, PA: M asthof, 1996. Pp. Brunk, Juanita. Brief landing on the Earth's surface. M a d is o n : 477. EMU, FRE, MHL, MLA. University of W isconsin Press, 1996. Pp. 54. MHL. Alexander, Jam es W. Family worship. R e v . A l ta m o n t, T N : Burkett, Jam es. Journey of the flock: the first 100 years of Mennonite Ambassador Publishers, 1996. Pp. 135. MHL. Orphans' Home and Adriel School. W est Liberty, OH: Adriel Alger, Horatio. Jed the poor boy. M illersburg, PA: Brookside School, 1996. Pp. 91. MHL. Bookstore, 1996. Pp. 222. MHL. Bust to boom: documentary photographs o f Kansas, 1936-1949. America's alternative religions. Tim othy M iller, ed. (SUNY series in Constance B. Schulz, ed. Donald W orster, text. Lawrence, KS: religious studies) Albany: State University of New York Press, Univ. Press of Kansas, 1996. Pp. 157. M LA. 1995. Pp. 474. MHL. Byler, Lydia W. Descendants o f William A. Byler. Hardy, DE: Author, Amish directory: Wisconsin, Minnesota, and Montana. M illersburg, 1996. Pp. 254. MHL. OH: Abana Book, 1996. Pp. 309. MHL. Celebrating our faith: Walnut Creek Mennonite Church, 1896-1996: The Amish o f Hohnes County: a culture, a religion, a way o f life. J o n Menno Simons, 1496-1561, 500th anniversary. [W alnut Creek, Kinney, ed. Orrville, OH: Spectrum Publications, 1996. Pp. 272. M HL. OH]: The Church, 1996. Pp. 20. MHL. Anderson, M ark A. The Hutterite Brethren in South Dakota: a study Centennial worship sen-ice and recollections, Fairview congregation, in contrast. Thesis (M .A.)-California State University, Dominguez April 1895-1995. Fairview, OK: The Church, 1995. Pp. 34. M HL. Hills, 1996. Pp. 102. EM U, MHL. Chrisman, M iriam Usher. Conflicting visions o f reform: German lay Arnold, Heini. Leben in der Nachfolge. M oers: Brendow ; propaganda pamphlets, 1519-1530. (Studies in Germ an histories) Farmington, PA ; Robertsbridge, E. Sussex, England: Plough Pub. Atlantic Highlands, NJ: Humanities Press, 1996. Pp. 288. M HL. House, 1996. Pp. 268. MHL. The Christian armor. Daniel R. Horst, com p. Altamont, TN: Arnold, Johann Christoph. / tell you a mystery: life, death, and Ambassador Publishers, 1996. Pp. 162. MHL. eternity. Farmington, PA: Plough, 1996. Pp. 153. M HL, MLA. Christian confession o f faith. Altamont, TN: Ambassador Publishers, Arthaud, John Bradley. Notes on the Neuhauser family o f Lancaster 1996. Pp. 86. M HL. County, Pennsylvania. Columbia, M O: Author, 1995. Pp. 16. M HL. Christianity in China: from the eighteenth century to the present. D a n ie l Baecher, Claude. Les eschatologies anabaptistes de la haute vallee H. Bays, ed. Stanford, CA: Stanford Univ. Press, 1996. Pp. 483. M LA. rltenane en debat avec les Refomateurs ( 1524-1535): lews Christner, H. W alter. A Christian businessman’s perspective on prolongations parmi les Freres suisses jttsqu 'au 17'eme siede. investments. Sarasota, FL: A uthor; M organtown, PA: M asthof, Thesis (Ph.D)-University of Strasbourg, 1996. Pp. 700. EM U. 1996. Pp. 135. MHL.

M e n n o n it e L ife Me nnonite Bibliography, 1997 4 5

Church directory o f the Lancaster County Amish. Gordonville, PA: Dyck, John. Three hundred years: Peter Penner ( 1850-1924) and Pequea Pub., 19% . 2 v. EMU, MHL. ’ Margaretha Wiebe (1854-1945): Danzig and Elbing, Prussia to Clapp, Steve and Cindy Hollenberg Snider. Creating quality in Chortitza and Bergthal, Russia to Rudnerweide, Manitoba. ministry. (Andrew Center growth & vitality series) Elgin, 1L: W innipeg: Penner Family History Comm ittee, 1996. Pp. 284. MLA. Andrew Center, 1995. Pp. 160. MHL. Eash, Levi Tobias. Descendants o f Bishop Jacob Eash, born in Click, M aurice A. and Lois Graybill Click. Our children 's heritage: Dauphin County, Pennsylvania, A.D. 1774. Reprint. Kokomo, IN: the families Click. Hess, Miller, Graybill, Edgecomb, Provo, Selby Pub., 1995. Pp. 638+. M HL. Leaman. Volume I: Click/Hess, Miller/Miller ancestors. Egbert, Edna M. Dirks family history, 1801-1996. Santa Cruz, CA: M organtown, PA: M asthof, 1995. Pp. 232. MHL. Author, 1996. Pp. 168. m L a. Cloud of witnesses: facing the powers. Harrisonburg, VA: M ennonite Enns, Aiden John Schlichting. Ecumenical concern from an M edia Productions, 1996. I video. MLA. Anabaptist perspective: the concept o f the church in the thought o f Coblentz, John and Joe Rudolph. / Child training: a Deeper Life John Howard Yoder. Thesis (M .A.)— University of M anitoba, Ministries seminar/: I. Attitudes toward children. 2. Goals for our 1995. Pp. 177. EM U, MHL. children. 3. Influences destructive to families. 4. Incidental Epp, M arlene G. Women without men: Mennonite immigration to training. 5. Worshipping as a family. 6. Spanking, punishment & Canada and Paraguay after the Second World War. T h e s is restitution. 7. Wayward children. Harrisonburg, VA: Christian Light (Ph.D.)— University of Toronto, 1996. Pp. 498. EM U. MHL. Publications, [1996]. 7 sound cassettes. M HL. Esh, Christian G. The beginning and development o f parochial Cohen, Phillip. Weeping may endure fo r a night. Deer Lodge, TN: special schools, 1975-1996, and the S. June Smith Center, 1965- Lighthouse Pub., 1996. Pp. 111. M HL. 1996. [3rd ed.] Gordonville, PA: Gordonville, Penna. Print Shop, Coldham, Peter W ilson . Settlers o f Maryland, 1766-1783. Baltimore, 1996. Pp. 94. EMU. M D: Genealogical Pub. Co., 1996. Pp. 204. MHL. Evangelism: good news or bad news? (Andrew Center report) Elgin, Colum bia Bible College (Abbotsford, B.C.). Colum bia Chorale. IL: Andrew Center, 1995. Pp. 32. MHL. Columbia reflections: 60th anniversary Columbia Chorale. Faber, Frans and W im Beckers. Twaspan. M akkum: Faber/Beckers, [Abbotsford, BC: Colum bia Bible College], 1996. 1 com pact disc. 1996. Pp. 47. EM U. MHL. Faith traditions and the family. Phyllis D. Airhart, M argaret Lamberts Conrad Grebel College. Chapel Choir. When in our music God is Bendroth, eds. 1st ed. (The fam ily, religion and culture) Louisville, glorified. [W aterloo. ON]: Conrad Grebel College, 1995. 1 KY: W estminster/John Knox, 1996. Pp. 172. M HL. compact disc. MHL. Family history o f Joseph D. and Rachel (Christner) Schrock and Conrad Grebel College. Chapel Choir. When in our music God is descendants, 1881-1996. Berlin, PA: Elizabeth Ann K insinger; glorified. [W aterloo, ON]: Conrad Grebel College, 1995. 1 sound Salisbury, PA: Mr. & M rs. Roy S. Kinsinger, [1996]. Pp. 110. M HL. cassette. MHL. Farmwald, Delbert. Along Lark Valley trail. Topeka, IN: Studytime Constitution o f the Ohio Conference o f the Mennonite Church: Publishers, 1996. Pp. 192. MHL. approved by the delegates at annua! conference assembly June 21- Fetter, M arion Cook and Lois Jacobson. Index to cemeteries of 23, 1996. [Ohio: Ohio Conference, 1996], Pp. 34. Ml-IL.' Elkhart County, Indiana, Vols. II, III, & IV. Elkhart, IN: Elkhart A conversation on death row with Mitmia Abu-Jamal and.!. County Genealogical Society, 1996-1997. 3 vols. M HL. Christoph Arnold. Farmington, PA; Robertsbridge, East Sussex: Fide Utes. Infldelites. Freddy Raphael, ed. Strasbourg: Universite des Plough Pub. House, 1996. 1 videocassctte. M HL. Sciences Humaines, 1995. Pp. 195. MHL. Davis, Dorothy Brandt and Carl Brandt Davis. The tall man. R e p r in t Filby, P. W illiam and Paula K. Byers, eds. Passenger and Elgin, IL: Brethren Press, 1996. Pp. [28]. M HL. immigration lists index, a guide to published records o f more than Davis, Dorothy Brandt, Sara Elizabeth Davis and Carl Brandt Davis. 2,410,000 immigrants who came to the new world between the The little man. 2nd ed. Elgin, IL: Brethren Press, 1996. Pp. 49. M HL. sixteenth and the mid-twentieth centuries. 1991-95 cumulated Descendants o f Peter Niebuhr 11828-1894) and Margaret Paetkau (1834- supplements. Detroit, MI: Gale Research Co., 1995. 3 v. MHL. 1916). [W innipeg: Bill Klassen, 1996], Pp. 105. FRE, M HL, MLA. Fisher, Clerice Joy Zehrbach. The posterity o f Jacob & Mary Funk Detweiler, Noah N. Descendants o f N.B. Detweiler and Barbara Driver, 1800-1996: born in Rockingham County, Virginia, they (Sommers) Detweiler. Smicksburg, PA: Author, 1996. Pp. 164. MHL. moved their family to Allen County, Ohio, in 1852. Richland, WA: Detweiler, Robert. Uncivil rites: American fiction, religion, and the A uthor; Dexter, M I: Thompson-Shore, 1996. Pp. 878. EMU. public sphere. (Public expressions of religion in Am erica) Urbana: Franconia Mennonite Conference leadership manual.\Pi\u\ M . University of Illinois Press, 1996. Pp. 250. M HL, M LA. Lederach, comp. & ed.]. [PA: Franconia M ennonite Conference Das Deutsche Kirchenlied Abt. 3, Bd. I T.2. Kassel: Bärenreiter, Leadership Commission], 1996. 1 v. M HL. 1996. Pp. 250. M HL. Fraser, Brian J. The study o f religion in British Columbia: a state-of- Directory o f the nationwide Fellowship churches, 1995-96. the-art review. (The study of religion in Canada = Sciences Farmington, NM : Lamp & Light, 1995. Pp. 88. MHL. religieuses au Canada; 5) W aterloo, ON: Published for the Dopers allerhande: Menno Simons 500: enkele artikelen over Canadian Corp. for Studies in Religion by W ilfrid Laurier personell en wetens-waardigheden in het bijzonder aandaande de University Press, 1995. Pp. 127. M HL. Doopsgezinde Getneenle van: Gorredijk-Lippenhuizen en Boven- Friesen, Carol. The Jacob R. Friesen family update. Tulsa, OK: Knijpe. [S.I.: s.n., 1996], Pp. 29. EM U. Duane and Carol Friesen, 1996. Pp. 112. M HL. Drescher, John M. I f I were starting my ministry again. Nashville, Friesen, Elsa. Tltiessen genealogy. Steinbach, M B: Author, 1996. Pp. TN: Abingdon, 1995. Pp. 96. MHL. 8 4 . M H L . Dueck, Jack. Humor as grace: stories depicting the redemptive Friesen, Herb. A reluctant surgeon. Islamabad, Pakistan: Author, qualities o f humor. [Freeman, SD: Freeman Academy, 1995]. 1 1995. Pp. 207. MLA. videocassette. MHL. Friesen, John and Rena Sharon. Soul: music for cello and piano. Duerksen, Carol and M aynard Knepp. Hitched. (Jonas series; 2) Vancouver, BC: Sono Records, 1996. 1 com pact disc. M LA. Hillsboro, KS: W illowSpring Downs, 1996. Pp. 137. FRE, M HL, Friesen, John W. and M ichael M . Verigin. The community MLA. Doukliobors: a people in transition. Ottawa: Borealis, 1996. Pp. Duerksen, Carol and M aynard Knepp. Preacher. (J o n a s s e rie s; 3 ) 2 0 4 . M L A . Hillsboro, KS: W illowSpring Downs, 1996. Pp. 128. FRE, M HL, MLA. Friesen, Louella Klassen with Audrey Falk Janzen. A gift o f hope. Dyck, Ernest. The Peter Dyck family. St. Catharines, ON: Author, [W aldheim, SK: Author], 1995. I com pact disc. M HL. 1996. 1 v. MLA. Fulton County, Ohio marriages, 7 Aug 1864-10 Jun 1927. R e p r in t. Dyck, George G. and Ian G. Dyck. Genealogy of the Peter and [Swanton, OH]: Fulton Chapter, Ohio Genealogical Society, 1996. Helena Hamm family (1876-1931) and their descendants. O r le a n s , Pp. 194. MHL. ON: Ian and Sherry Dyck, 1996. Pp. 230. MHL.

September 19 9 7 4 6 M e n n o n i t e Bibliography , 19 9 7

Gambone, A. M. The life o f General Samuel K. Zook: another County Historical Society, 1995. Pp. 212. MHL. forgotten Union hero. (Army of the Potomac series; 13) Baltimore, Hershberger, Ervin. Seeing Christ in the tabernacle. M eyersdale, PA: MD: Butternut and Blue, 1996. Pp. 270. M HL. Author, 1995. Pp. 100. MHL. Garber, B. Suavely. 75 years o f farm life on the Willows Farm. Willow Himnos de la iglesia: una coleccin de salmos, himnos y cantos Street, Pennsylvania. [W illow Street, PA]: Author, 1995. Pp. 152. espirituales. Farmington, NM: Lamp & Light. 1995. Pp. 501. MHL. MHL. Garber. Steven. The fabric o f faithfulness: weaving together belief & Hochsletler, M ary and Susie Nisly. The family record of Daniel J. behavior during the university years. Downers Grove, 1L: Borntrager and his descendants. Curtis and M ary Nisly, eds. InterVarsity, 1996. Pp. 199. M HL. Ligonier, IN: C. and M. Nisly. [1996], Pp. 535. MHL. Gehman, Delmas and Esther M ae Gehman. Family record o f David Holenstein, Andre. Bauern zwischen Bauernkrieg und 0. Weaver and Elizabeth Z. Martin. 1996. Lebanon, PA; Authors, Dreissigjährigem Krieg. (Enzyklopädie deutscher Geschichte: 38) 1996. Pp. 92. MHL. M ünchen: R. Oldenbourg Verlag, 1996. Pp. 159. MHL. Gellinek, Christian. Those damn' Dutch: the beginning of German Hollopeter, Kathryn Miller. Promises: an Amish love story. M e d in a , immigration in North America during the Thirty Years War. OH: Shepherd’s Crook Pub., 1996. Pp. 162. MHL. Frankfurt/M ain ; New York: Cam pus Verlag, 1996. Pp. 130. MHL. Horn, Helen Steere. There is a fountain: a Quaker life in process. German repositories for genealogists. Burbank, CA: Immigrant Gen. (Pendle Hill pam phlet; 329) W allingford, PA: Pendle Hill. 1996. Soc„ 1996. Pp. 14. MHL. Pp. 48. MHL. Gingerich, Lloyd and M ary Gingerich. Descendants o f John Hostetler, A aron J. Joseph I. Yoder and Franey Yoder and their Swartzentruber and Fannv Troyer. M ilford, NE: Authors, 1996. Pp. descendants, 1848-1994. Spine title: Joseph 1. Yoder descendants. 4 7 . M H L . W atsontown, PA: Author, 1995. Pp. 142. M HL. Glanzer, Brenda and M ariann M artin. Jubilee celebrations no. 3. Hostetler, Eldon. From Switzerland to Nebraska: the Burkey family Elgin, 1L: Brethren Press, 1996. Pp. 98. M HL. story : Valentine (1794-1860), Joseph (1816-1902), Peter (1867- Gleysteen, Jan. Our Mennonite legacy. Shipshewana, IN: M enno- 1947). [M ilford, NE: Author, 1995]. Pp. 38. 4L MHL. Hof, 1996. 1 video. FRE, M HL, MLA. Hostetler John L., June Butler and Joan Badertscher. Your Hostetler Goertz, Hans-Jürgen. The Anabaptists. New York: Routledge, 1996. heritage. [Canton, OH: Hostetler, 1995J. Pp. 70. MHL. Pp. 215. M LAr Humpa, Gregory J. Retention and loss o f Bernese Alemannic traits in Goertz, Hans-Jürgen. Menno Simons. 1496-1561: esquisse an Indiana Amish dialect: a comparative-historical study. T h e s i s biographique tradnite de la Revue "Brücke" et textes. (Les Cahiers (Ph.D.)— Purdue University, 1996. Pp. 190. EM U. M HL. de Christ Scul; 1996/3) M ontbeliard: Les Cahiers de Christ Seul, Hunsbcrger, Ina. "Dear House": a letter to my childhood home. 1996. Pp. 67. EMU, M HL, MLA. Chalfont, PA: A uthor; M organtown, PA: M asthof, 1996. Pp. 89. Good Earth. Good earth. Newton, KS: Good Earth, 1996. 1 compact MHL. d is c . M L A . Hunt, N onna Irene. The family album of descendants o f Jacob H. Reimer Grubb, Edgar B., Abram C. H unsickerand Raymond E. Hollenbach. and Helena (Janzen) Reimer. |S.I.]: Author, 1996. Pp. 104. FRE. Old Goshenhoppen Cemetery: Upper Salford Township, / wonder: first grade reader. Ruth K. Hobbs, comp. (Christian Light Montgomery County, Pennsylvania. Bedminster, PA: Adams Apple reading to learn series) Harrisonburg, VA: Christian Light Press, 1996* Pp. 94. M HL. ' Education, 1996. Pp. 223. EM U, MHL. Gugel, Lois Swartzendruber. Amish and Mennonites celebrate 150 Illustere dissenters: aspecten van de positic der Nederlandse years: stories and information o f the first Jive years o f Amish Lutheranen en Doopsgezinden. Alle Hoekema, Sonny Hof, eds. settlement in Johnson, Iowa and Washington Counties, 1846-1851. Zoetenneer: Boekenccntrum ; W oerden: SLUB, 1996. Pp. 182. EMU. [Kalona]: M ennonite Historical Society of Iowa, 1996, Pp. 57. MHL. In search o f hidden heroes: evidence that God is at work. Don Moore, Halteman, James. The clashing worlds o f economics and faith. Lorna Dueck, eds. M arkham, ON: Faith Today Publications, 1995. Scott dale, PA: Herald, 1995. Pp. 224. M ill, M LA. Pp. 210. MHL. Hannigan, Sandra. Be new people. Scottdale. PA: Herald, 1996. Pp. In the field o f time: a documentary about the life and career of 9 6 . M H L . University o f Arizona archaeologist. Dr Emil Haury. Tucson. AZ: Hanssen, Leon. Huizinga en de troost van de geschiedenis: KUAT Communications Group. 1995. 1 video. MLA. verbeelding en rede. [Amsterdam]: Balans, 1996. Pp. 500. EMU. Ireland, Owen S. Religion, ethnicity, and politics: ratifying the Hastings, Robert J. Samuel: the Amish boy who lived. Sullivan, 1L: Constitution in Pennsylvania. University Park: Pennsylvania State Twin Oaks Books, 1996. Pp. 96. MHL.' University Press, 1995. Pp. 292. M HL. Hastings, Robert J. Samuel: the inspiring story o f how an Amish boy's Israel, Jonathan Irvine. The Dutch republic: its rise, greatness, and tragedy brought two worlds together. M arietta, GA: Longstreet fall, 1477-1806. (Oxford history of early modern Europe) Oxford ; Press, 1996. Pp. 92. MLA. New York: Oxford University Press, 19*95. Pp. 1231. M HL, M LA. Hedges, Kelly Lynn. Plautdietsch and Huuchdietsch in Chihuahua: Jackson, Dave and Neta Jackson. Hero tales. M inneapolis, MN: language, literacy, and identity among the Old Colony Mennonites Bethany House Publishers, 1996. Pp. 192. MHL. in northern Mexico. Thesis (Ph.D.)— Yale University, 1996. Pp. Jackson, Dave and Neta Jackson. Quest for the lost prince. 381. EMU, MHL. (Trailblazer books) M inneapolis. MN: Bethany House Publishers, Hege, Anna. Family record o f John Henry Hostetler: ancestors and 1996. Pp. 144. MHL. descendants. Spine title: John Henry Hostetterfamily 1995. Jackson, Dave and Neta Jackson. The warrior's challenge. Chambersburg, PA: Author, 1995. Pp. 139. MHL. (Trailblazer books) M inneapolis, MN: Bethany House Publishers, Heilman, Robert A. Marriage and death notices transcribed from the 1996. Pp. 144. MHL. pages o f the Lebanon Valley Standard. Bowie, MD: Heritage Jacobs, Harvey M artin and Ellen M. Bassett. Amish living: an Books, 1995. Pp. 292. MHL. outreach primer. M adison, W I: University of W isconsin-M adison. Helm uth, W illard. Uphill and into the wind. Unionville, NY ; School of Natural Resources, 1995. I portfolio. MHL. Toronto, ON: Royal Fireworks Press, 1996. Pp. 189. M HL. Jansen, W alfried. Not a prairie river. Thompson, MB: Boreal Hendrix, Scott H. Tradition and authority in the Reformation. A ld e r s h o t, Publishing, 1996. Pp. 68. M LA. Great Britain ; Brookfield, VT: Variorum, 1996. 1 v. M HL. Jantz, Ronald C. The genealogy and family history o f Benjamin D. H e r r , P a tr i c ia T . The ornamental branches: needlework and arts from and Anna (Nichols) Jantz. Lincroft, NJ: Author, [1996]. Pp. 119. the Lititz Moravian girls' school between 1800 and IS65. MLA. [Lancaster, PA|: Heritage Center M useum of Lancaster County ; Janzen cookbook and memories: commemorating the reunion of the Virginia Beach, VA: Donning Co., 1996. Pp. 87. MHL. Cornelius & Agatha Janzen family, August 20, 1995. A1 Fast, Annie Hersh, Tandy and Charles Hcrsh. Cloth and costume, 1750-1800, Plett, M argaret Barkm an, Lorna Penner, Lois Janzen, com pilers. Cumberland County, Pennsylvania. Carlisle, PA: Cumberland W innipeg: Gateway Pub. Co., [1995]. Pp. 248. M HL.

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Jerger, Jeanette L. A medical miscellany for genealogists. B o w ie . Landis, Norman R. A history o f Salem Mennonite Church: a story M D: Heritage Books, 1995. Pp. 178.' M HL. with meaning. [Shelly. PA: Salem M ennonite Church]. 1996. 1 v. Joy. Donald M. Bonding: relationships in the image o f God. 2 n d e d . MHL. Nappanee, IN: Evangel Pub. House. 1996. Pp. 160. MHL. Lehn, Cornelia. Mir s tobom. Osijek: Izvori, Krscanski nak. 1995. Pp. Joy. Donald M. Re-bonding: preventing and restoring damaged 2 4 5 . E M U . relationships. 2nd ed. Nappanee, IN: Evangel Pub. House, 1996. A light in the darkness. W orcester. PA: Vision Video. 1996. 1 video. Pp. 144. MHL. MLA. Jubilee storytelling: storytelling as worship: a training tool fo r The limits o f perfection: a conversation with ./. Lawrence Burkholder. teachers. [Elgin, 1L: Brethren Press ; Nappanee. IN: Evangel Pub. Rodney J. Sawatsky, Scott Holland, eds. W aterloo, ON: Institute of House : Newton, KS: Faith & Life ; Scoltdale, PA: M ennonite Pub. Anabaptist and M ennonite Studies, Conrad Grebel College. [1996], House, 1996] 1 videocassette + study guide. M HL. Pp. 152. M HL, MLA. J u s t - U s . Voices fo r life: within the justice system. [Farmington, PA]: Lipp, Karlheinz. Religiöser Sozialismus und Pazifismus: der Plough Pub. House, 1996. 1 com pact disc. MHL. Friedenskampf des Bundes der Religiösen Sozialisten Kaiser, Jürgen. Ruhe der Seele und Siegel der Hoffnung: die Deutschlands in der Weimarer Republik. (R e ih e Deutungen des Sabbats in der Reformation. (Forschungen zur Geschichtswissenschaft; 35) Pfaffenweiler: Centaurus- Kirchen- und Dogmengeschichte: 65) Göttingen: Vandenhoeck & Verlagsgesellschaft, 1995. Pp. 222. M HL. Ruprecht. 1996. Pp. 319. M HL. Lloyd. M elva Yoder. Celebrating the vision: memories o f fifty years Kauffman, Allen J. and Judith Kauffman. The family history o f Joe C. at Western Mennonite School. Dexter, MI: Thompson-Shore, 1996. Kauffman & Elizabeth Bvler, 1899 to 1996. LaGrange, IN: Aurora Pp. 170. MLA. Services. [1996], Pp. 56. MHL. Loewen, Julius. Jasykowo: Mennonite colony on the Dnieper. J a k o b Kauffmann, Nancy L. Becoming thrivers: Christian faith as a B. Klassen, tr. [W innipeg]: Published by Henning/Loewen Family, resource fo r restoring adult survivors o f childhood sexual abuse: a 1995. Pp. 169. M HL. professional project. Thesis (D. M in.)— School of Theology at Lord, Arthur C. Water-powered grist mills, Lancaster Countv, Claremont, 1996. Pp. 109. M HL. Pennsylvania. [M illersville? PA]: Author, 1996. Pp. 87. M HL. Kaufman, Gordon D. An essay on theological method. 3rd ed. (AAR Luiken. Jan. Duytse tier. (Alfa: literaire tekslen uit de Nederlanden) reflection and theory in the study of religion; 5) Atlanta. GA: Amsterdam: Amsterdam University Press, 1996. Pp. 116. EM U. Scholars Press, 1995. Pp. 94. MHL. Lutz, Shirley M. & Ruth M. Graybill as told to M arie E. Cuttnan. The Kaylor, Earl C., Jr. Martin Grove Brumbaugh: a Pennsylvanian’s other side of the pulpit. [S.I.: s.n., 1995?] Pp. 34. EM U, M HL. odyssey from sainted schoolman to bedeviled World War I M agocsi, Paul. A history o f Ukraine. Toronto: Univ. of Toronto Press, governor, 1862-1930. M adison: Fairleigh Dickinson University 1996. Pp. 784. MLA.' P ress; London ; Cranbury, NJ: Associated University Presses, M artin, Darvin L. An alphabetical listing o f burials and gravestone 1996. Pp. 382. MHL. transcriptions o f Groff date Mennonite Church Cemeteiy, West Earl Kilian, Rolf, Franz Neunter, O skar Poller. Untertanenverzeichnisse Township. Lancaster Countv, Pennsylvania. Apollo. PA: Closson des kurpfälzischen Oberamtes Alzey 1494 1576 1698. Bd. I. 3 . e rw . Press, 1996. Pp. 117. EMU.' Aufl. (Schriften zur Bevölkerungsgeschichte der pfälzischen M artin, Ezra B. Esra & Lydia Burkholder family record, 1894-1996. Lande: Folge 1) Ludwigshafen am Rhein: Pfälzisch-Rheinische Ephrata, PA: M artin family : Grace Press. 1996. Pp. 90. M HL. Familienkunde, 1995. Pp. 139. MHL. M artin, Larry L. .4 family history o f the descendants o f Ivan S. Horst: King, Bernard N. /) Dunker boy becomes ecumenical: adventures including some o f his ancestry. [Robesonia. PA: Author], 1995. Pp. toward maturity. [New Oxford, PA: Author], 1996. Pp. 220. M HL. 3 9 . M H L . Kingpin. Santa M onica, CA: M GM /UA Home Video, 1996. 1 M artin. M ildred A. School days with the Millers. (M iller family videocassette. MHL. series) M inerva, OH: Green Pastures Press, 1995. Pp. 160. MHL. Kotva, Joseph J. The Christian case for virtue ethics (M oral traditions M artin, Rufus and Thelma M artin. They had a vision: a guide to some & moral arguments) W ashington, D.C.: Georgetown Univ., 1996. o f the early Mennonite pioneers in the Yellow Creek area, Elkhart Pp. 184. EMU, MLA. County, Indiana: schools, chinches, homes, and burial sites. Krabill, Russell. Vincent Krabill, 1918-1996. Elkhart, IN: Author, [Goshen. IN: Yellow Creek M ennonite Church, 1995], Pp. 32. M HL. 11996]. 1 v. M HL. M artin, Thelma. The Yellow Creek story. [Goshen, IN: M ichiana Kraybiil, Donald B„ Patricia T. Herr, Jonathan Holstein. A quiet Anabaptist Historians, 1995]. Pp. 16. MHL. spirit: Amish quilts from the collection o f Cindy Tietze & Stuart M atsos. Pamela M iller. Camp Wuz 1965: a nostalgic, humorous look Hodosh. Los Angeles: UCLA Fowler M useum of Cultural History, at church camping in 1965: a plav in three acts. Kidron, OH: 1996. Pp. 231. EMU. MLA. Author, 1995. Pp. 47. M HL. Kraybill, J. Nelson. Imperial cult and commerce in John 's M a tt a . T h o m a s F. The voices o f men: the shaping o f masculinities in Apocalypse. (Journal for the Study of the New Testament. three subcultural contexts. Thesis (Ph.D.)— University of Southern Supplem ent series; 132) Sheffield, Eng.: Sheffield Academ ic, 1996. California, 1996. Pp. 324. EMU, M HL. Pp. 262. MHL, MLA. M aust James L. Emerging evangelism in the Franconia Mennonite Kreider, Larry. House to house. Houston. TX: TOUCH Publications, Conference. Thesis (D.M in.-M inistry Focus Paper)— Fuller 1995. Pp. 185. MHL. Theological Seminary, 1996. Pp. 175. EMU, MHL. Kuiper, Frits. Wandelen met G ’d: een theologische biografie van Franz M cDaniel, Lurlene. Angels watching over me. New York: Bantam Rosenzweig. Amsterdam: Thesis Publishers, 1996. Pp. 127. M HL. Books, 1996. Pp. 176. MHL. Kurtz, Paul S. It takes a long time...to grow an Elsie. M orcantown, M cDonald. M ary Ann. Out o f the past: Amish tradition and faith. PA: M asthof, 1996. Pp. 84. EM U. M HL, MLA. New York: Smithmark. 1996. Pp. 127. MHL. Kyle, Richard G. The New Age movement in American culture. Memories o f the William and Barbara Longenecker family. B a r b a ra Lanham, MD: University Press of America, 1995. Pp. 291. M HL. Earhart M owrer and Sylvia Longenecker W eaver, comps. Lancaster Conference Board of Bishops. The church and [M anheim, PA]: Printed by Executive Printing, Joe M artin. 1995. homosexuality: a paper for study and discussion. Lancaster, PA: Pp. 79. EM U, MHL. Lancaster M ennonite Conference, 1996. Pp. 11. EMU. Menno Simons. Saint M aurice: M ission M ennonite Francaise, 1996. Lancaster M ennonite High School. Meals and memories: recipes and Pp. 32. MHL. stories from the Lancaster Mennonite High School community. Menno Simons: ein Symposium zu seinem 500. Geburtstag. [S a n Lancaster, PA: Lancaster M ennonite High School ; Collierville. Lorenzo?], Paraguay: CEM TA, 1996. 1 v. EMU. TN: Funderaft, [I995J. Pp. 230. MHL. Menno Simons spricht: Auszüge aus sechs Schriften von Menno Landers. Bertha. Jubilee celebrations no. 2. Elgin, IL: Brethren Press, Simons. Gerhard Ens, ed. [S.l.]: NB Com m unications and 1995. Pp. 106. MHL. Publications, 1996. Pp. 52. EM U, FRE, M HL. MLA.

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Mennonite community directory, February, 1996. M augansviile, MD: Pelikan, Jaroslav. The reformation o f the Bible, the Bible o f the Seth M. Hby, 1996. Pp. 23. EM U. Reformation ; catalog o f the exhibition by Valerie R. Hotchkiss & A Mennonite polity for ministerial leadership. Everett J. Thom as, ed. David Price. New Haven: Yale University Press ; Dallas: Bridwell Newton: Faith & Life, 1996. Pp. 148. M HL, MLA. Library, 1996. Pp. 197. MHL. The Mennonites. (Pennsylvania folklife ; v. 46, no. I.) Kutztown, PA: Penner, Jake. Those were the days: Jake Penner stories. [Blumenort, Pennsylvania Folklife, 1996. Pp. 52. EM U. M B]:Author ; Steinbach, M B: Derksen Printers Ltd., 1995. Pp. Miller, Adrian Reno Dennis. Historical composites Adrian & Myrtle 2 3 3 . M H L . Miller. [Pueblo, CO: Author], 1996. Pp. 66+. EM U, MHL. Penner, M il. Exploring Kansas. Inman, KS: Sounds of Kansas, 1996. M iller, C ora W. Family record & history o f William W. Byler and 1 v. M L A . Lydia G. Bender. [M ifflinburg, PA: A uthor], 1995. Pp. 45. MHL. Peters, Sarah Unger de. Mennoniten in Mexiko = Mennonites in M iller, Larry Devon. The family record o f Noah S. Beachy and Mexico. Steinbach, M B: Die M ennonitische Post, 1996. 1 v. EM U, Catherine Plank. Rev. and updated. M acon, M S: Author, 1996. Pp. F R E , M L A . 2 6 7 . E M U . Pfälzer in Amerika = Palatines in America. Roland Paul und Karl M iller, Larry L. Ohio place names. Bloomington: Indiana University Scherer, eds. (Schriften zur W anderungsgeschichte der Pfälzer; 40) Press. 1996. Pp. 286. MHL. Kaiserslautern: Institut für pfälzische G eschichte und Volkskunde, M iller, M ahala and Clifford Kuhns. Descendants o f Tobias Kuhns and 1995. Pp. 255. MHL. Faronica (Fanny) Weaver, 1830-1996. M edford, W I: Author, 1996. Pietismus und Neuzeit: ein Jahrbuch zur Geschichte des neueren Pp. 557. M HL. ' Protestantismus. (Jahrbücher zur Geschichte des Pietismus; 22) Minister's manual. Farmington, NM: Lamp & Light, 1996. Pp. 86. Göttingen: Vandenhoeck & Ruprecht, 1996. Pp 343. M HL. MHL. Postema, M. C., Paul A. van W ees. Een litis in de pels: een Menno M ontgomery, M orton L. History of Berks Count}', Pennsylvania, in musical. Amsterdam: Algem ene Doopsgezinde Societeit, 1995. Pp. the Revolution, from 1774 to 1783. Reprint. Baltim ore, MD: 4 5 . E M U . Genealogical Pub. Co., 1995. Pp. 295. M HL. Postema, M. C,, Paul A. van W ees. Een luis in de pels: musical over M o r ia r ty , T i tn . Angels in the forest: Cara and Christopher's day with Menno Simons. Amsterdam: Algem ene Doopsgezinde Societeit, the Amish: children from different backgrounds discover the 1995. Pp. 32. EM U. meaning o f sharing, respect, fun and adventure. Erie, PA: Author, Preussisches Wörterbuch: Deutsche Mundarten Ost- und 1996. Pp. 34. MHL. Westpreussens; Bd. 5, no. 5, 6,7. Neumünster: Karl W achholtz M oshier, Elton. Joseph P Moshier family history and genealogy, Verlag, 1996. 3 v. M HL. 1832-1995. New Holland, PA: Author, 1995. Pp. 93. M HL. " Querdenken: Dissens und Toleranz im Wandel der Geschichte: M unro, Ken. Jonathan's journal. (A Sammy & Brian mystery; 4) Festschrift zum 65. Geburtstag von Hans R. Guggisberg. M ic h a e l Bird-in-Hand, PA: Gaslight Publishers, 1996. Pp. 123. M HL. Erbe, ed. M annheim: Palatium Verlag im J & J Verlag, 1996. Pp. Mysteries o f grace <£ judgement: a journey o f story, poetry and song 5 9 7 . M H L . with Jack Dueck, reflecting the experiences o f the Mennonite sojourn Quiring, Esther Thieszen. The family tree o f Johann and Margaretha in Russia. Kitchener, ON: M CC, 1996. 1 video. M HL, MLA. (Rempel) Quiring. [Henderson, NE: Author, 1996?]. 1 v. MHL. Neufeld, Christine. La paix— et si on la vivait?: tin deft de taille pour Ramseyer, J. M ark. Odd markets in Japanese history: law and la jcunesse du XXle siede. Lyne Dufresne, tr. Newton, KS ; economic growth. (Political econom y of institutions and decisions) W innipeg: Faith & Life, [1996]. Pp. 145. M HL. Cam bridge ; New York: Cam bridge University Press, 1996. Pp. Neunter, Franz. Bürgerbuch der Verbandsgemeinde Hochspeyer 1650- 1 8 9 . M H L . 1850. (Deutsche Ortssippenbücher. Reihe A; 212) [Hochspeyer, Ranck, Rosanna J. and Laura Engel Stoltzfus. Engel/Engle family: Germany]: Herausgegeben von der Ortsgemeinde H ochspeyer; 100 years in America, 1895-1995. [Christiana, PA: Authors, 1995] Otterbach: Verlag Franz Arbogast, 1995. Pp. 592. MHL. Pp. 45+. MHL. Newcomer, Christian. Christian Newcomer: his life and journal. Re-thinking criminal justice. Vol. 1, Justice in the community. F .W .M . Abram W. Sangrey, ed. Lancaster, PA: Philip W illiam Otterbein M cElrea, ed. [Auckland, NZ]: Legal Research Foundation, 1995. District, Eastern Pennsylvania Conference, The United M ethodist Pp. 94. M HL. Church, 1996. Pp. 442. EMU. Redekopp, Jakob D. Volendam: der Weg in der Wildnis von 1947- N ielsen, J. T. 2 Korintiers, een praktische bijbelverklaring. (Tekst en 1995. [S.I.: s.n., 1995?]. Pp. 112. M HL. toelichting) Kämpen: Uitgeverij Kok, 1995. Pp. 170. MHL. Reimer, Johannes. A uf der Suche nach Identität: Rufllanddeutsche Nisley, Edward, Nancy Nisley, Andy M iller and Annie Miller. zwischen Baptisten und Mennoniten nach dem Zweiten Weltkrieg. Descendants o f Elias J. and Mary (Troyer) Stutzman. Arthur, IL: Lage: Logos Verlag, 1996. Pp. 166. FRE. Echo Printers, [1996], Pp. 432. EM U, MHL. Reimer, Nikolaj. Nur aus Gnaden: Erinnerungen. [S . 1.: s. n .] : 1 9 9 6 . Oak, Jeffrey Charles. The just nurture o f children: an analysis in Pp. 159. FRE. MHL. Christian social ethics. Thesis (Pli.D.)— Yale University, 1996. Pp. Rempel, Robert. With the arms o f the father: restoring relationships 289. EMU, MHL. series. (Faith family focus: M ennonite Brethren core value studies) Onaangeroerd tegoed: vijf essays over het doopsgezinde erfgoed. A lle W innipeg; Hillsboro, KS: Kindred Productions, 1996. Pp. 87. MHL. Hoekema, ed. Zoetermeer: Boekencentrum, 1996. Pp. 132. EM U. Reunion Vocal Band. What we have tasted. Ephrata, PA: The Band, Our hymns o f praise. J. M ark Stauffer, ed. Rev. ed. G reencastle, PA: 1995. 1 compact disc. M HL. Prism Productions, 1996. Pp. 186. MHL. Rhetoric = Rhetoriqueurs = Rederijkers: proceedings o f the O verholt, Abner. As a tale that is told: Psalm 90:9. D a n M . colloquium, Amsterdam, 10-13 November 1993. Jclle Koopmans, Schmucker, ed. [KY?]: Author, 1996. Pp. 185. M HL. ed. (Koninklijke Nederlandse Akadem ie van W etenschappen, Oyer, John S. Menno Simons: Why should we revere him? G o s h e n , Verhandelingen, Afd. Letterkunde; Nieuwe reeks, d. 162) IN: Author, 1996. Pp. 13. M HL. Amsterdam ; New York: North-Holland, 1995. Pp. 282. MHL. Parker Alice and Jean Janzen. That sturdy vine: Mennonite singing. Rhodes, Donna McKee. More little stories for little children: a (Bethel College Fine Arts Festival 1995 M other’s Day Concert). worship resource. Scottdale, PA: Herald, 1996. Pp. 125. M HL, [North Newton, KS: Bethel College, 1995]. 1 com pact disc. M LA. MLA. Patkau, Esther. The Paethkeau book, 1714-1987. Zweiter Band 1996 Rhythms o f peace with Mr. Fredd. Harrisonburg, VA: M ennonite = Volume two. Saskatoon, SK: Author, 1996. Pp. 376. M HL, MLA. M edia, 1996. 1 video + study guide. M LA. Payne, Ruby K. A framework: understanding and working with Rice, Doreen K. What God has done: the story o f the New Guilford students and adults from poverty. Cover title: Framework for Brethren in Christ Church. Nappanee, IN: Evangel Press, 1995. Pp. understanding and working with students and adults from poverty. 1 4 9 . M H L . Rev. ed. Baytown, TX: RFT Pub., 1995. Pp. 232. MHL. Rice, Phillip A. and Jean A. Dellock. Circuit and circuit riders. Appolo, PA: Closson Press, 1996. 2 v. MHL.

Mennonite Life Menno nite Bibliography 19 9 7 4 9

Rich, M ona Sharon. Hutrerite defectors: a qualitative assessment o f Silva, M ercedes. Memorias del Gran Chaco. 5d. 1900-1996 Pern, Ebaugh's role-exit model. Thesis (M .A.)— University of M anitoba, todava existimos: Chorote, Chulupi, Guarani, Chane, Tapiete. 1995. Pp. 164. EM U, MHL. [Argentina]: Editado por Encuentro Interconfesional de Riffe, Fred J. Reiff to Riffe family in America: descendants of John M isioneros, 1996. Pp. 46. M HL. George Reijf. M arathon, FL: Author, 1995. Pp. 806. EM U, MHL. Sisters, friends: Middle East reader on women. M aren Tyedmers Ringenberg, W illiam C. Taylor University: the first 150 years. R e v . Hange, comp. Akron, PA: M CC, [1996?]. Pp. 31. EM U, MLA. 2nd ed. Grand Rapids, M I; Upland, IN: Eerdmans ; Taylor Snyder, Eleanor and Ken Hawkley. Living the vision: spirituality and University, 1996. Pp. 366. M HL. stewardship: Vision: healing & hope. Newton: Faith & Life, 1996. The road travelled: Bethel Place memories series I. Helen Unrau, ed. Pp. 60. M HL, MLA. W innipeg: Bethel Place, 1995. Pp. 94. M HL. Songs o f Christmas: 110 English and German songs fo r the The road travelled: Bethel Place memories series II. Helen Unrau, ed. Christmas season. Lovina G. Yoder, Katie A. Hershberger, comps. W innipeg: Bethel Place, 1996. Pp. 52+. M HL. Fresno, OH: L.G. Y oder; Baltic, OH: K.A. Hershberger, [1996]. Rohrer, M artha. Treasure beyond measure. Crockett, KY: Rod & Pp. 65. MHL. Staff, 1996. Pp. 96. EMU,' M HL. Stahl, Harriet K. The family o f Johann Jacob Stahl, Sr., o f Lehigh Rooted in the land: essays on community and place. W illiam Vitek County, Pa. M t. Vernon, IN: W indmill Publications ; Victor, NY: and W es Jackson, eds. New Haven, CN: Yale University Press, Author, 1995. Pp. 549. MHL. 1996. Pp. 285. M HL. Stauffer, Ezra N. Weber or Weaver family history. Reprint. Kokomo, R o s e , C h ris tin e . Nicknames: past and present: a list o f nicknames for IN: Selby Pub., 1995. Pp. 180. M HL. given names used in the past and present time. 2nd ed., rev. and Stokes, Ruth Rogers. Ruthie, Brethren girl: an autobiography. enlarged. San Jose, CA: Rose Family Association, 1995. Pp. 4L MHL. M ukilteo, WA: W inePress, 1996. Pp. 240. MHL, MLA. Roth, Eileen. Descendants o f Joseph Shellenberger Shoemaker (1854- Strong, Dina. The vineyard and the wedding: 4 stories o f God's kingdom. 1936) and his wife Elizabeth Secrist Brubaker (1856-1931), (Storyteller series) Denver, CO: Living the Good News, 1996. Pp. 32 married 12-6-1877. [Iowa City, IA: Author], 1996. Pp. 24+. MHL. + Storyteller’s kit (includes Session guide, 12 visual aids). M HL. Roth, M ark. The Christian responds to life: study guide to the Book o f Stubbe, M argreet C. Mennonieten doopsegezinden: over ivat ons Jesus. Harrisonburg, VA: Christian Light, 1995. Pp. 29. MHL. bindt en onderschcidt. 2e herzienc druk. Amsterdam: Verenigde Ruth, M erle. Covenants in the plan o f God. Crockett, K Y: Rod & Doopsgezinde Geineente, 1996. Pp. 95. EMU. Staff, 1996. Pp. 40. EM U, M HL. Stupnik, Cynthia Anne Frank. Steppes to Neu Odessa: Germans from Saladmander.p.d.p.* [Newton, KS: Saladmander], 1996. 1 compact Russia who settled in Odessa Township, Dakota Territory, 1872- d is c . M L A . 1876. Bowie, MD: Heritage Books, 1996. Pp. 87. MHL. Sawatzky, Frank. The Kornelius D. & Helena Loewen family tree, Swantz, M attie M iller. Family record o f John D. Miller and Sarah 1832-1995. W innipeg: Author, 1995. Pp. 68. M HL, M LA. Schrock Miller. [Kalona, I A: A uthor], 1996. Pp. 165. M HL. Sawatzky, John. One out of three: how my family and I survived Table Singers. Table Singers five: Beulah Land!: 45 voices celebrate Russian communism. [M ountain Lake, M N]: Author, 1996. Pp. Life songs 2. Leola, PA: Harmonies W orkshop, 1995. 1 sound 1 3 1 . M L A . cassette. MHL. Schertz, Robert. Oakwood Cemetery, Metamora, Illinois, chartered This is my heritage. M oundridge, KS: Gospel Publishers, Church of 1869: alphabetical listing through December 1995. [M etamora, IL: God in Christ, M ennonite, 1995. Pp. 136. MHL. Author], 1996. Pp. 44. MHL. Thorsen, Donald A. D. Theological resources fo r ministry: a Schmidt, Heinrich Richard. Dorf und Religion: reformierte bibliography o f works in theological studies. Nappanee, IN: Sittenzucht in Berner Landgemeinden der frühen Neuzeit. ( Q u e lle n Evangel Pub. House, 1996. Pp. 192. M HL. und Forschungen zur Agrargeschichte; 41) Stuttgart; New York: G. Toews, M argaret Penner. Through the scent o f water...: Job 14:9: A Fischer Verlag, 1995. Pp. 425+ 1 com puter disc. M HL. devotional book for women. Neilburg, SK: Praise Hymn Schräg, Jenny. Darling little girl: a sexual abuse survivor sings. Publishers, 1996. Pp. 320. MHL. Newton, KS: Faith & Life Bookstore, 1996. 1 sound cassette. Toews, M iriam. Summer o f my amazing luck: a novel. W innipeg: MLA. Turnstone, 1996. Pp. 192. MLA. Schürch, Rene. Schuerch von Sumiswald. 11: Elsass = Alsace. 2. Toews, Russel M. A structure fo r providing spiritual leadership in the Ausg. Bremgarten bei Bern, Switzerland: Liselott und Rene Westside Community Church: a ministry focus paper. Thesis (D. Schürch, 1996. 1 v. M HL. M in.)— Fuller Theological Seminary, 1996. Pp. 185. MHL. Schwartz, Erma R. Descendants of Emanuel P. Hershberger and Towne, M arian K. A Midwest gardener's cookbook. Bloomington: Sarah (Yoder) Hershberger. [Berne, IN: Author, 1996]. Pp. 160. Indiana Univ. Press, 1996. Pp. 294. MLA. MHL. Tracy, Jam es D. Erasmus o f the Low Countries. Berkeley: Univ. of Schweizer Einwanderer im Westrich, 1650-1750. Zweibrücken: Calif. Press, 1996. Pp. 297. M LA. Zweibrücker Arbeitsgemeinschaft für Familienforschung, 1995. A train ride thru Amish country. Akron, OH: E.I.V. Book & Video Pp. 279. MHL. Productions, 1995. 1 video. M LA. Shallenberger, M artin J. Genealogy o f Hans Jurg Schallenberger, bis T r a m . The Jericho rose. [S.l.]: KIR Verlag, 1996. 1 com pact disc. M HL. son Jacob Shallenberger and his descendants. (Shallenbergers of Trinity Lutheran Church records, Lancaster, Pennsylvania. Vol. 2. Echo M ountain; 1) [Lombard, IL]: Author, 1995. 1 v. M HL. 1767-1782. Debra D. Sm ith, Frederick S. W eiser, trs. & eds. Shallenberger, M artin J. Genealogy o f Ulrich Shallenberger, his sons Apollo, PA: Closson Press, 1995. Pp. 582. MHL. John and Jacob, and their descendants. (Shallenbergers of Echo Troyer, Amanda. Amanda’s Amish kitchen: video cookbook. A k r o n , M ountain; 2) [Lombard, IL]: Author, 1996. 1 v. M HL. OH: E.I.V. Book & Video Productions, 1995. 1 video. M LA. The shepherd's pipe: songs from the Holy night. Poems by Georg Troyer, Lydia E. Amish directory: settlement o f Mercer County Johannes Gick ; music by M arlys Swinger. [Farmington, PA]: Pennsylvania, 1942-1995. Jackson Center, PA: Available from M rs. Plough Pub. House, 1995. 1 sound cassette. M HL. R.A. T royer; [Gordonville, PA]: Gordonville, PA Print Shop, 1995. Shoplifters education program. Organizer's manual. Newton, KS: Pp. 62. MHL. Offender/Victim M inistries, 1995. 1 v. M HL. Troyer, M ilo C. Milo C. Troyer: hobo with a briefcase: the first ninety Showalter, Jonathan R. Music teacher's guide fo r grades I to 6 using four years. W awaka, IN: Allen W. Driscoll and Barbra Troyer Our hymns of praise and church hymnal. Greencastle, PA: Prism Frymier, 1996. Pp. 192. MHL. Productions, 1996. Pp. 92. M HL. Ulery genealogy: Uleiy Reunion Association 1930. Reprint. Hcrshey, Shupp, Atwood Jam es and Katherine F. Shupp. Early German PÄ: Gary T. Hawbakcr. 1995. Pp. 19. M HL. American Schupp/Shupp/Shup families and their descendants from Understanding mathematics. Teacher's manual, Grade 6, Part 1. the 1600's to the present. Spine title: Schupp/Shupp/Shup families (M athem atics for Christian living) Crockett, KY: Rod & Staff, and their descendants. Apollo, PA: Closson Press, 1995. 3 v. M HL. 1996. Pp. 456. M HL.

September 1997 5 0 M e n n o n i t e Bibliography, 19 9 7

Unger, George and Dorolhy Unger. The families o f 3.8 Jacob Stoesz, W ohlgemuth, Barbara and Carol Ducrksen. From 1926 to 1996: a 1834-1892. Anna Wiebe, 1835-1922. 1834-1996: from the steppes stoiy and pictures o f my life. Cover title: My song o f life. [W ichita, to the prairies & pioneers again. Goshen, IN: Authors, 1996. Pp. KS]: Author, 1995. Pp. 96. MHL. 2 0 9 . M H L . The wonder of Amish medicines. [S.l.J: Nancy Jones Health W orld, Unruh, Dewey. Peter H. Jantz family, 1858 to 1996. Stettier. AB: 1996. Pp. 30. EMU. Author, 1996. Pp. 160. MHL. Workbook fo r Building our lives. LaGrange, IN: Pathway, 1995. Pp. Vann, M arvin J. Shenandoah County, Virginia: a study o f the I860 8 8 . M H L . census with supplemental data. Val. 3. Bowie, MD: Heritage Xakellis, M artha J. Grave undertakings: gravestone inscriptions of Books, 1996. Pp. 428. M HL. Old Warwick Township in Lancaster County, Pennsylvania. Vol. 3. Visser, Piet, M ary Sprunger & Adriaan Piak. Sporen van Menno: her Clay Township. Apollo, PA: Closson Press, 1995. Pp. 4L MHL. veranderende beeid van Menno Simons en de Nederlandse Yoder, Anne M. Allgyerfamily: Samuel Evans Allgyer and Priscilla mennisten. Nederlandse ed. Krommenie, Nederland: Knijnenberg, Adeline Umble and their descendants. Rev. [Glenolden, PA: Altona, MB: Friesens ; M organtown, PA: M asthof; Hainburg- Author], 1996. Pp. 39. M HL. Altona: Kümpers-Verlag ; Amsterdam: In Zusam menarbeit mit Yoder, Floyd. North to Alaska. M eyersdale, PA: Floyd & M ollie Universitätsbibliothek Amsterdam ; Harrisonburg, VA: Eastern Yoder. 1996. Pp. 182. M HL. M ennonite University, 1996. Pp. 168. MHL. Yoder, J. O tis. For such a time. (Radio sermons; 1462-1466) Visser, Piet, M ary Sprunger & Adriaan Plak. Spuren von Menno: das Breezewood, PA: Heralds of Hope, 1996. Pp. 56. EM U. Bild von Menno Simons und den niederländischen Mennisten im Yoder, Rosa Edna and M ary Jane Swartzentruber. Descendants o f Wandel. Deutsche Ed. Krommenie, Niederlande: Knijnenberg ; Ammon H. Miller and Lizzie J. (Miller) Miller, 1878-1996. D o v e r , Altona, MB: Friesens ; M organtown, PA: M asthof; Hamburg- DE : Authors, 1996. Pp. 359. M HL. Altona: Kümpers-Verlag ; Amsterdam: In Zusam menarbeit mit Zacharias, George I. Wilhelm Zacharias and descendants: early 1700 Universitätsbibliothek Am sterdam ; Harrisonburg, VA: Eastern to 1996. [Saskatoon]: University of Saskatchewan Printing M ennonite University, 1996. Pp. 168. EM U, MHL. Services, 1996. Pp. 589. MHL. Vondel, Joost van den. Mary Stuart, or. Tortured majesty. K r is tia a n P. Ziegler, Daniel G. In search o f Eusebius Hershey. Plainfield. NJ: Aercke, tr. (Carleton Renaissance plays in translation; 27) Ottawa: Church Extension Department, Bible Fellowship Church, 1996. Pp. Dovehouse Editions, 1996. Pp. 119. M HL. 6 8 . M H L . Voth, M arjorie Ann. Cornelius Wiebe, 1877-1974. W inkler, MB: Zook, Guilford. Descendants of Christian Reeser. [Congerville, IL: Author, 1996. Pp. 90. MHL. Author, 1996]. Pp. 41. MHL. W alczok, Carsten M. Kontinuität und Wandel der Amischen Alter Zuercher, Dwight L. My mother's people: the Langeneggers o f the Ordnung am Beispiel der Landwirtschaft von 1750 bis 1970: Swiss Emmental and the Kansas prairie. Rockford, IL: Author, wissenschaftliche Hausarbeit zur Erlangung des akademischen 1996. 1 v. M LA. Grades eines Magister Artiunt. Thesis (M A)— Universität Hamburg, 1996. Pp. 117. MHL. W arkentin, Pete D. Mv name is Pete. Fresno, CA: Ryan-Lovelle Press, 1996. Pp. 185. FRE. Warum ich mennonitisch bin. Harry Loewen, ed. Hamburg: Kümpers Verlag, 1996. Pp. 30 1. FRE. W arwick River Homemakers’ Fellowship. Generations: recipes I learned on my mother's knee. Collierville, TN: Fundcraft Publishing, 1995. Pp, 296+. EMU. W arzel, Des. Cambria County, PA cemeteries. Vol. 2. Apollo, PA: Closson Press, 1995. Pp. 251. MHL. W eaver, Carol Ann. Daughter o f Olapa; (many streams in this story): the music o f Carol Ann Weaver. Bowmanville, ON: W orld Records, 1996. 1 compact disc. M HL, MLA. W eaver, John H. Letters from Florida. Jay D. W eaver, ed. Lancaster, PA: Author, 1995. Pp. 31. M HL. De weg ligt open. Amsterdam: Algemene Doopsgezinde Societeit, 1995. Pp. 34. EMU. W eier, John. Friends coming back as animals. London, ON: M oonstone Press, 1996. Pp. 103. MHL. W eier, John. Those tiny bits o f beans. W innipeg: Pemmican Publications, 1995. Pp. 23. MHL. W eier, John. Twelve poems fo r Emily Carr. W innipeg: Punchpenny Press, 1996. Pp. 20. MHL. Welty, Shirley M oran. Welty family history: descendants o f Peter Welly, the immigrant. Yorba Linda, CA: Shumway Family History Services, 1995. Pp. 109. MHL. W ezeman, Phyllis Vos and Anna L. Liechty. Hymn stories for children. Lord’s prayer. Grand Rapids, M I: Kregel Resources, 1996. Pp. 63. MHL.’ W ezeman, Phyllis Vos and Anna L. Liechty. Hymn stories fo r children. The ten commandments. Grand Rapids, M l: Kregel Resources, 1996. Pp. 63. M HL. Wliv we live simplv. Cookeville, TN: The Christian Community, 1996. Pp. 38. MHL. W iebe, Rudy Henry. The blue mountains o f China. New Canadian library ed. Toronto: M cClelland & Stewart, 1995. Pp. 278. M HL. W illiams, M ary M eyers. Known descendants of Jacob Meyers/Meyer/Myer and Elizabeth Catherine Miller, 1785-1995. [Lehigh Acres, FL: Author, 1995J. Pp. 130+. M HL.

M E N N O N I T E L F E Book R e v i e w s 5 1

John A. Hostetler, Hutterite Society. O. Packull's Hutterite Beginnings 2nd edition. Baltimore: Johns (1995), Benjamin Zablocki's The Hopkins University Press, 1997. Pp. joyful Community (1971,1980), and 403. ($24.95—paperback) ISBN 0- The Hutterites of North America noted 8018-1956-3 above. Hostetler divides Hutterite Society John A. Hostetler, emeritus into three sections: historical professor of sociology and development; contemporary social anthropology at Temple University and cultural organization; and the and former director of the Center for problems and techniques of survival. Anabaptist and Pietist Studies at In the first section of the text, the Elizabethtown College, is well author traces Hutterite history from known for his writing on minority its birth in 16th century Anabaptism religious groups in North America. through 1974 on the western plains Book Reviews One of his more significant works is of North America. Amidst the Hutterite Society, first published in persecution experienced by the early 1974. While still an excellent Anabaptists, Hutterites developed in resource on Hutterites, a problem the 1530s in Moravia taking their with the second edition of this book name from Jakob Hutter. The is its lack of new information. uniqueness of the Hutterites vis-a-vis Hutterite Society is a historical- the Swiss and Dutch Mennonites anthropological account of a was their practice of community of communally oriented, Anabaptist goods which still sets them apart based people. The ethnographic from other Anabaptist based groups. research was done by Hostetler from While Hostetler's overall description 1959 through 1974 primarily in and analysis of Hutterite history up Alberta, Canada. Some of that to the 1970s is done in depth, his research was done with neglect of their interaction with the anthropologist Gertrude Enders Bruderhof (the Society of Brothers) is Huntington, which resulted in their a significant omission. co-authored The Hutterites of North In the early 1930s, Eberhard America (1967,1996). Hostetler also Arnold, then leader of the did extensive research on Hutterite Bruderhof, visited the Hutterites to history while in Vienna during 1970- see how these two communal groups 71. The first edition of this text was might relate to each other. As done in part to mark the centennial Hostetler says in the preface to the of the Hutterites' arrival in North second edition of Hutterite Society, America. their relationship from the beginning In the preface to the second edition has been problematic. By the mid- of Hutterite Society, Hostetler says 1990s, the two groups had cut formal that "Hutterites anticipate the future relationships with each other. But with confidence. With colonies that is all Hostetler says on this growing and dividing approximately subject. I would like to know more once each generation, there is always about this issue. The problem the anticipation of new beginnings. between these two groups as related Hutterite society exemplifies a to the anthropology and psychology creative blending of continuity and of communal based Christianity change" (p. xiv). I wish there were needs to be addressed. more detail about this change in this Part two of Hutterite Society focuses book. upon how Hutterite colony life is Also in this preface, the author organized, their use of the German directs the reader to other material language, schooling, and life span on the Hutterites, including Werner development. Colony life is the

September 19 9 7 5 2 Book Reviews underpinning of Hutterite social structure and is feeling of ethnocentrism toward less wealthy likened by them to Noah's ark. For the Hutterites, Hutterite groups. Private income beyond small according to Hostetler, "Only those in the ark allowances given by the colony can be a problem (colony) are prepared to escape the judgement of in that individuals may become somewhat God and to receive eternal life" (p. 154). By 1995, independent of the group. There needs to be an as noted in the preface of the second edition, the update by Hostetler on Hutterite wealth. Has overall Hutterite population is over 35,000 Hutterite affluence kept up with the general individuals (up from 22,000 in 1974) living in 382 affluence of the United States and Canada over the colonies. In 1974 the Hutterites lived in Minnesota, last quarter century and, if so, how is it being North and South Dakota, Montana, and handled by the Hutterites? Washington in the U.S. and in the Canadian Pages 305 through 373 of this text are composed provinces of Alberta, Saskatchewan, and of appendices that explain certain aspects of Manitoba. An update of which provinces and Hutterite culture in detail. Rites of passage from states are now inhabited by the Hutterites is adolescence to adulthood, table rules, ordination needed. vows and other subjects are covered in this In part two also, Hostetler describes the section. The bibliography is 19 pages in length and Hutterite agrarian-based economic system and provides an excellent foundation for study of the their distribution of goods. Along with this he Hutterites. notes their pattern of authority. The Hutterite While some of the material in John A. Flostetler's communal nature has significant implications for second edition of Hutterite Society is dated, it is still the individual and Hostetler provides an excellent a must reading for anyone doing serious study of anthropological analysis of this subject. In the Hutterites. It provides an excellent history of American society, what is good for the individual the Hutterites. His description of Hutterite culture is good for society. In general, Americans from as of 1974 will serve for many years to come as a infancy are taught to be individualistic. We are good benchmark for an analysis of change in the told to be self-actualized and to develop our way of life of this extraordinary group. unique talents. For the Hutterites, this is sinful The continuation of Hutterite communal society because the self is based in evil and needs to be amidst the tremendous forces of American directed by the group. While Americans typically capitalism since 1874 borders on the miraculous. make a distinction between self and society, To what extent is this communal society likely to communitarian societies, and many pre-modern continue in its sharing of goods over the next and/or non-western societies do not see this several decades? dichotomy. Hutterite interpretation and practice of the self and society should be troubling to most Dwight E. Roth Mennonites. While contemporary Mennonites Hesston College today claim to emphasize the group, most in reality are more likely to be shaped by the individualized national character of the United J. Denny Weaver, Keeping Salvation Ethical: States. Mennonite and Amish Atonement Theology in the Late Part three of Hutterite Society looks at "The Nineteenth Century. Scottdale, PA: Herald Press, Problems and Techniques of Survival." Problems 1997. Pp. 280. ($19.99 — paperback) ISBN 0-8361- of Hutterite communal living include external 3118-5 hostility, affluence, and encounters with other communal groups (noted above in terms of the In Keeping Salvation Ethical, Weaver's stated goal Bruderhof). Hostility towards the Hutterites is to provide an historical analysis of the includes that felt in Europe in the 16th century, theologies of eight late nineteenth century persecution of their men in the U.S. during World Mennonite and Amish leaders—Jacob Stauffer, War I because of their status as conscientious David Beiler, Gerhard Wiebe, Cornelius H. Wedel, objectors, and restrictions on their use of land in Johannes Moser, John M. Brenneman, John Canada and the United States. The affluence felt Holdeman, and Heinrich Egly—to demonstrate by many Hutterite colonies can be problematic for that their "atonement theologlies] contained a both specific colonies and individuals. For wealthy latent threat to the peace theology and to the peace colonies, there is the problem of exclusiveness, a practice of succeeding Mennonite generations.

Mennonite Life Book Reviews 5 3

Their understanding of salvation stood, Unfortunately, Weaver pays scant attention to the figuratively speaking, on the brink of losing its moral influence type, either historically or as a strong ethical component" (27). Weaver believes • modern alternative for Mennonite theology. that their use of a satisfaction theory of atonement, The bulk of Weaver's analysis focuses on the which was taken over from "conservative atonement theories and ethics of his eight subjects. evangelicalism," views Christ's suffering and Weaver's detailed discussions are admirably death as a means of satisfying the justice of God. thorough, working from notebooks, letters, The problem, he argues, is that this view of sermons, and publications. He finds in all eight atonement implicitly disconnects ethics from the subjects an acceptance of the satisfaction theory of process of salvation, and thereby threatens what is atonement along with a strong commitment to central to Mennonite identity (27). For Weaver, this ethics, particularly with regard to nonresistance, is an issue with important consequences for pacifism, discipline, and humility, all understood current Mennonite theology, which he thinks is in the context of following the example of Jesus. In going even farther down the road of identifying spite of their strong ethics. Weaver is convinced with conservative evangelical theology than its that their adherence to a satisfaction type of nineteenth century forebears. Insofar as atonement slowly but surely drives a wedge Mennonites assimilate conservative evangelical between their view of salvation and their ethics. doctrines of atonement, they risk losing their Weaver seems to be saying that if one understands unique identity, if not their very soul, to a theology oneself as already saved by Christ's in which Anabaptist distinctives such as pacifism substitutionary sacrifice, then there seems to be and nonresistance are merely options. little reason left to live a holy life. Weaver's analysis rests in part upon a typology Surprisingly, however. Weaver's own analysis of atonement theories developed by Gustaf Aulen shows each Anabaptist leader who holds to a in Christus Victor: An Historical Study of the Three satisfaction type of atonement thinks that true Main Types of the Idea of Atonement (Macmillan, salvation is demonstrated in living a holy life. 1969). The three types of atonement theories are the classic theory (called Christus Victor), the All of these subjects shared a satisfaction theory, and the moral influence theory foundation on the satisfaction or (35). The classic theory, dominant in the early substitutionary atonement. They all church, understands the work of Christ in the assumed that the focus on atonement context of a battle with Satan, which Satan alone was an incomplete apparently won with the crucifixion, but which understanding of salvation, and that turned into Christ's victory through the individuals who properly seized upon resurrection (35-36). The satisfaction theory, the atoning work of Christ went on to dominant since Anselm's articulation of it in the manifest it in the way they lived. (155) eleventh century, views the work of Christ in terms of his sacrificial death which fulfilled or It does not appear that the subjects of Weaver's satisfied the penalty of humanity's sin against the study were all that prone to losing sight of ethics justice of God (36-37). The moral influence theory, in spite of their substitutionary atonement associated with Peter Abelard (also eleventh theologies. As far as I can tell, the primary century), views the work of Christ as an ultimate argument that Weaver gives that their atonement example of God's love aimed at transforming views were driving a wedge between salvation humanity's view of God from angry judge into an and ethics is based upon his analysis of two other accepting parent (38). Weaver supplements Mennonites: John S. Coffman (a contemporary Aulen's analysis by convincingly interpreting the with many of the subjects of Weaver's study) and Christus Victor type of atonement within the Daniel Kauffman (whose adult career was context of the church's opposition to the power of primarily in the early twentieth century). These an evil world embodied in the Roman Empire. Not two thinkers illustrate the separation that Weaver surprisingly, this view of atonement began to pass fears. However, it is not clear from Weaver's brief out of prominence with the rise of the comments about them that they actually represent Constantinian church and the so-called a trend that is becoming dominant in Mennonite Christianization of the empire. Subsequently, the circles, or that the satisfaction theory of atonement satisfaction type of atonement has dominated. is the culprit in their separation of ethics from

September 1997 5 4 Name of Author salvation. theory apologetic vis n vis today's conservative Weaver concludes his book with a call to reject evangelicals, particularly those within the the satisfaction atonement theory in favor of Wesleyan tradition. Christus Victor as a type that is more faithful to In closing, I think Weaver provides the reader the Mennonite tradition, particularly its ethical with an admirably comprehensive and perceptive heritage. It takes little to see why Weaver analysis of sermons, letters, and articles of his champions the Christus Victor theory of subjects, drawing out their major theological atonement, since its very history parallels much views on atonement and their common concern recent Mennonite historians' account of what that the salvation of the believer includes ongoing happened to the true church after Constantine (39- ethical growth in discipline, humility, and 45). Yet even if one grants his historical account of nonresistance. The theological and ethical the diminishing of Christus Victor—which I find questions that Weaver raises are important and largely compelling—Weaver has not really offered will hopefully contribute to an ongoing discussion readers positive reasons why it should now be among Mennonite theologians. I would register preferred by Mennonites over the other two one caution for prospective readers: while theories. In order to provide a positive account. Weaver's detailed historical analysis is Weaver needs to address several issues. First, appropriate at one level—the book is part of the given the military imagery that is intimately "Studies in Anabaptist and Mennonite History" bound up in the Christus Victor type (see 36), is series—its historical interests sometimes distract there any guarantee that it will support an ethics from Weaver's stated objective. For, in addition to of nonresistance and pacifism more than the other analyses of these leaders' views, we find fairly two theories? Second, although the great detailed discussions of their biographies, their articulators of the other two theories come from political ups and downs in their respective the eleventh century, the language supporting denominations, as well as general histories of them is certainly biblical. Indeed, in Weaver's those denominations. The book even includes analysis of the nineteenth century Anabaptist photographs of German language publications, leaders, he finds evidence for the satisfaction type handwritten letters, grave markers, desks, and of atonement in the use of terms such as barns! I am not sure that the readers who would "redeemer," "intercessor," "sacrifice," "washed by be most interested in the pictorial, social, and the blood of the lamb," and "mediator" among biographical history will be willing to wade others (e.g., 191,193). Yet these terms are clearly through theological analyses. The historical rooted in the New Testament, and insofar as they background that is not directly relevant to the are indicators of the satisfaction type, the theological discussion probably deserves its own satisfaction type is as ancient as Christus Victor. (A volume so that Weaver's important theological similar case can be made for the moral influence discussion not be lost. type as well.) Third, by Weaver's admission, at least one of the nineteenth century Anabaptist Paul Custodio Bube leaders, Stauffer, interpreted the theory of Kansas Wesleyan University satisfaction atonement as the "foundation" of Salina, Kansas nonresistance (138). Stauffer points out that Christ's atoning death embodies nonresistance to God's enemies, and thus by accepting salvation in Christ one accepts nonresistance as a means of living out that salvation (138). It would seem, then, that even if some later thinkers disjoined nonresistance from their satisfaction atonement views, it does not follow, as Weaver claims, that the satisfaction theory of atonement inherently pushes toward that disjunction. Indeed, Stauffer's interpretation of atonement's necessary relationship to nonresistance would seem at least to call into question Weaver's thesis, and more promisingly, provide a model of the satisfaction

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