MENNONITE

LIFEMARCH / JUNE 1996

Memndnite Life

MENNONITE MENNONITE LIFE LIFE

5 0th Anniversary Edition In This Issue

This double issue commemorates the 50th anniversary of “Where Have All the Lovers Gone?” by Vincent Harding Mennonite Life, which began publication in January 1946. illustrates the strong impact of the 1960s, even on Menno­ At the age of 50, Mennonite Life has undergone a reorgani­ nite Life. Harding was at the time professor of history at zation of editorial staff and a return to its roots in terms of Spelman College. editorial content. Readers will see more of these changes in “H. R. Votli: Ethnologist” by Fred Eggan, from the June the upcoming September issue. 1982 issue, illustrates another prominent focus of Menno­ This issue looks back over the last 50 years by reprinting nite Life's attention, missions and missionaries. Eggan is a certain characteristic articles from the five decades of the (non-Mennonite) researcher of Hopi culture. journal’s existence. There is no way to represent all of the John Ruth’s poem “Lecture for a Limited Audience” many facets of Mennonite Life's content through the years, from the March 1983 issue exemplifies all too briefly the but these reprinted articles give a few glimpses of the varied fine arts interests of Mennonite Life. Ruth is well known and changing focus of attention over half a century. as an author, film maker, and pastor from Harleysville, We begin with a new essay by Wynn M. Goering, aca­ Pennsylvania. demic dean at Bethel College, on trends and patterns in “Dying to be Pure: The Martyr Story” by Melvin Mennonite Life's fifty years. Goering has led the way in Goering, from the December 1992 issue, was written in reorganizing the journal’s administration and inspiring response to James C. Juhnke’s play about the martyr Dirk vision for the future. Willems, “Dirk’s Exodus.” Goering’s essay, in addition to “Active or Passive Christianity” by Cornelius Krahn was continuing the arts theme, represents Mennonite Life's the lead article in the first issue of Mennonite Life, setting commitment to debating theological and ethical issues in a the tone for the new journal. Krahn was the founding editor Mennonite context. Goering, a former philosophy and is remembered by many as a Bethel College history professor, is CEO of Prairie View, Inc., a Mennonite- professor, director of the Mennonite Library and Archives, related mental health center in Newton, Kansas. and active promoter of Mennonite history and identity. Mennonite Life has traditionally published an annual “Destruction and Reconstruction of Mennonite Churches Mennonite Bibliography, attempting to apprise its readers in Holland” by S. H. N. Gorter also comes from the first of recently published material of interest to Mennonite issue of January 1946. It is a good example of the post-war studies. The first bibliography, from the April 1947 issue, focus of the early years of Mennonite Life. Gorter was, at comprised a page and a half and is reprinted here. Then the time, pastor of the Mennonite church in Rotterdam and follows the 1996 edition of the bibliography, 8 pages in active in Dutch Mennonite relief work. much smaller type, compiled by Barbara A. Thiesen, “The Mennonite Community at Meade” by J. W. Fretz, Technical Services Librarian and Co-director of Libraries from the July 1951 issue, is a sample from a long series of at Bethel College. articles in the 1950s profiling Mennonite communities This issue also includes several new book reviews, throughout North America. These articles described another long-standing Mennonite Life feature. These prominent families, schools, churches, farms, businesses, reviews come from our considerable backlog awaiting and homes with a sense of accomplishment and future publication. promise. Fretz was professor of sociology at Bethel College At this 50 year anniversary, we have also compiled a 50 and later became president of Conrad Grebel College in year cumulative index. Since this index is much too large Waterloo, Ontario. to publish in an issue of the journal, it is available as a “What of Mennonite Broadcasting?” from the July 1952 separate volume for $ 10.00. Please contact us if you want issue consists of four short opinion pieces nicely illustrating a copy. the different perspectives of Mennonite groups contributing to Mennonite Life. John D. Thiesen Managing Editor 1 MENNONITE LIFE MENNONITE

March/June 1996 Vol. 51 No. 1 & 2 LIFE Managing Editor and Book Review Editor 'My heart leaps up': Mennonite Life at 50 4 John D. Thicsen Wynn M. Goering Editorial Assistant Barbara Thicsen Active or Passive Christianity 6 Cornelius Krahn Front Cover The front covers o f nine previous issues of Mennonite Life. Jan. 1946: a typical Mennonite farm in Eastern Pennsylvania, Farm Security Destruction and Re-construction Administration photo. July 1957: Sarasota (Florida) Jungle Gardens. of Mennonite Churches in Holland 8 Jan. 1962: Joy o f Youth (detail), wood block by Franz Neudlinger, from the Gift of Gratitude by the German People to the Mennonite S. H. N. Gorier Central Committee. Apr. 1962: Christ Crowned with Thorns by Titian. Jan. 1967: Martin Luther King, Jr., and William G. Anderson being arrested by the Albany, Georgia, police chief in voting rights protest. The Mennonite Community at Meade 13 Sept. 1975: group of Mennonite draftees at Camp Funston, Kansas, at J. W. Fretz a Sunday morning worship service in 1918. Sept. 1977: Cornelius Krahn in Wernigerode, Germany, 29 Sept 1926. June 1981: “White Shield's children,” probably in Oklahoma. Dec. 1995: Barn Birds by What of Mennonite Broadcasting 19 Becky Mast Nordvall, pen and ink, 11" x 14". John Thiessen, Paul Erb, J. W. Fretz, Melvin Gingerich Back Cover The back covers of the same nine issues. Jan. 1946. July 1957: Old North Holland Bridal Costume. Jan. 1962: Settin 'in the Wood by Where have all the lovers gone? 21 Luther F. Kepler, Jr. Apr. 1962: Dove o f Peace by Picasso. Jan. 1967: Vincent Harding school segregation protest in Crawfordville, Georgia. Sept. 1975: World War I Mennonite conscientious objectors on farm deferment at Odebolt, Iowa. Sept. 1977. June 1981: Panel of Spanish conscientious H. R. Voth: Ethnologist 30 objectors in the first project at Can Serra in 1976, from John Paul Lederachs research on COs in Spain. Dec. 1995: unidentified Fred Eggan Christmas scene, ca. 1920?. Lecture for a Limited Audience 37 Photo Credits John Ruth Please refer to the original issue of publication for photo credit information. Dying to Be Pure: The Martyr Story 42 MENNONITE LIFE (ISSN 0025-9365) is an illustrated quarterly Melvin Goering magazine published in March, June, September, and December by Bethel College, 300 East 27th, North Newton, Kansas 67117-0531. Second Class postage paid at North Newton, Kansas 67117, Mennonite Bibliography, 1946 49 POSTMASTER: Send address changes to MENNONITE LIFE, Melvin Gingerich and Cornelius Krahn Bethel College, 300 East 27th, North Newton, Kansas 67117-0531.

SUBSCRIPTION RATES: U. S. one year, SI8.00; two years, S27.Ü0. Mennonite Bibliography, 1995 51 Foreign one year, S21.00; two years S30.00 (U. S. funds). Compiled by Barbara Thiesen Indexed with abstracts in Religion Index One: Periodicals, American Theological Library Association, Chicago, Illinois; Historical Abstracts and America: History and Life, ABC-CIio, Book Reviews 59 Santa Barbara, California.

MARCH /JUNE 3 4My heart leaps up’: Mennonite Life at 50

by Wynn M. Goering

It’s a scholarly truism that the most important date in any drama of salvation. For Krahn, that meant that Mennonite book is the date of its publication. Historians, theologians, Life should present “the problems of our churches and com­ philosophers, poets—we are all, ineluctably, creatures of our munities of the past and present—both here and abroad,” for times. So it is that the articles reprinted in this 50th anniver­ “we have no choice but to confront them.” sary issue of Mennonite Life bear the peculiar imprints of Initially Mennonite Life showed a preference for first-per­ their days. The marks are clear and easily discernible through son accounts of activism, starting with Albert Gaeddert’s the lens of time. query, “What Have We Learned from Civilian Public Ser­ But if you start at the beginning of Mennonite Life, with vice?” (June 1946). Experiences with racism suffused the the first edition of January 1946, and page through all 197 1960s: Anna Marie Peterson, a senior at Bethel College, de­ issues to the present one, you sense also something unchang­ scribed her year at Spelman College in Atlanta in the article, ing. Mennonite Life has a fundamental personality, a set of “I Attended a School for Negro Women” (January 1961); two passions and habits of mind that have characterized it from other Bethel students, David Janzen and Kay Peters, reported its inception. Some of these traits are predictable, while oth­ on their adventures in “Students Protest in Washington, D.C.” ers are surprising and counter-intuitive. (April 1962); and Vincent Harding, then a member of the 1. From the start, Mennonite Life was an immodest under­ History Department at Spelman College, provided a sober­ taking. ing look at justice and nonviolence in “Where Have All the The frontispiece of the very first issue informed readers Lovers Gone?” (January 1967). that Mennonite Life would be “published in the interest of Later volumes reflect a more scholarly approach, but the the best in the religious, social, and economic phases of tone of purposeful aggressiveness remains. Keith Sprunger’s Mennonite culture” (emphases added). Part of striving for article in an issue focusing on Vietnam, “Learning the Wrong the best, certainly, was to involve the great minds of the Men­ Lessons” (April 1968), or James Juhnke’s bi-centennial ar­ nonite world: C. Henry Smith, H. A. Fast, J. C. Wenger and ticle, “Revolution Without Independence” (September 1976), H. S. Bender, to list some of the more prominent contribu­ show that the lessons of history can be equally as powerful as tors to the first volume. Another part of that interest was the the lessons of personal experience, when confronting “the effort to build up the fellowship. Thus when J. E. Hartzler problems of our churches and communities.” wrote, in an article on “Philosophy in the Mennonite Tradi­ 3. Mennonite Life has always been prescient. tion” (April 1948), that “Mennonite philosophy is a good “Prescient—to have knowledge of actions or events before philosophy,” he was performing an act of encouragement they occur.” How else to account for Cornelius Krahn’s as­ rather than critique. sertion, which preceded not only satellites, fax machines, and At other moments, though, the best of Mennonite culture the World Wide Web, but television itself, that “modern means in Mennonite Life has been asserted with a moral earnest­ of communication have thrown all the problems of the world ness bordering on arrogance. John C. Wenger’s explanation into our compact and confined Mennonite churches and com­ of “Basic Issues of Nonconformity” in January 1954, out­ munities” (January 1946)? Or C. E. Krehbiel’s complaint lined our need “to remain humble exponents of nonresistance about the third-floor location of the chapel in the Adminis­ and nonconformity,” lest we “sink down to the level of a luke­ tration Building of Bethel College—that it “is a serious handi­ warm twentieth-century Christendom.” Ecuinenicism, be­ cap to invalid church members”—some forty-five years be­ ware! Four decades later this peculiar mixture of humility fore the Americans with Disabilities Act? (And 48 years be­ and hubris persists in Mennonite Life, though not perhaps in fore the actual installation of an elevator in the building, sched­ such obvious forms. uled for completion this September!) Or the discussion of 2. Mennonite Life has always been aggressive. media and the Mennonite church in “What of Mennonite In his inaugural editorial, Cornelius Krahn characterized Broadcasting,” in July 1952? Or Vernon Neufeld’s ideas on Anabaptists as an “active and aggressive force” in the divine “Inter-Mennonite Cooperation,” in April 1963?

4 MENNONITE LIFE Not quite so uncanny, but still of interest, are the individual for the simple reason that we, too, are passionate about “the contributions that foreshadow distinguished Mennonite ca­ interest of the best of Mennonite culture.” In subsequent is­ reers. Gordon Kaufman, whose body of theological work sues we’ll be inaugurating a new editorial board and a slightly will be feted in a symposium at Bethel College this Novem­ different format, as the magazine attempts to remain fresh and ber, made his first scholarly contribution to Mennonite Life relevant. But in the final analysis, Mennonite Life at 50 will in October 1953, the ink barely dry on his doctoral degree be the same magazine it has always been in the most impor­ from Yale. “Mennonite Mobility and the Christian Calling” tant of ways—the way of the heart. As William Wordsworth (January 1964) was an early example of the Mennonite de­ expressed it: mographic studies for which Leland Harder would become known. And when Albert J. Meyer, then Professor of Physics My heart leaps up when I behold and academic dean at Bethel College, wrote the article en­ A rainbow in the sky: titled, “Needed: A Mennonite Philosophy of Higher Educa­ So was it when my life began; tion” in January of 1962, he could not have known of the So is it now I am a man; course on which he would later embark with the Mennonite So be it when 1 shall grow old. Board of Education, dedicated to articulating just such a creed. Or let me die! 4. Mennonite Life has always striven to be inclusive. Within the boundaries imposed by the category, Mennonite Mennonite Life is not ready to die just yet. We invite you to Life has been both eclectic and progressive. The first two join us in the task Cornelius Krahn beheld some 50 years ago: issues in 1946 featured Mennonite groups from the Amish to to “make a contribution to a greater and more abundant real­ the General Conference in eight different countries. Over 50 ization o f‘Mennonite life’ as it should be.” writers from Europe, Canada and America, were listed as “Contributing Editors.” Three of the writers in the first issue were women. (Cornelius Krahn’s devotion to inclusiveness sometimes bordered on the obsessive, and resulted in some startling edi­ torial contrasts. A January 1962 issue devoted to higher edu­ cation in the Mennonite world also featured two articles on Amish communities in Nebraska!) 5. Mennonite Life has always been intellectually demand­ ing. Mennonite Life has never written down to its audience. Though not intended as an academic journal, it has nonethe­ less assumed a very high order of intellectual curiosity and scholarly discipline. Harold Gross’s article, “Reflections on Kant and the Mennonites” in July 1946, was the first of many to make significant intellectual demands on its readers. “What We Found in Moundridge” was a careful attempt by Bethel College economics professor! Lloyd Spaulding and his “Con­ temporary Community” class to make some statistically valid observations about the differences between Mennonites and other residents of the town (July 1952). The annual Menno­ nite bibliography (which first appeared in April 1947) and the book reviews (which began to be a regular feature in 1950), continue to be resources for lay and professional interests alike. 6. Finally, Mennonite Life has always been passionate. Though it’s not a prominent word in the Mennonite lexi­ con, “passion” is indeed the sentiment that makes itself felt in every issue of Mennonite Life. Cornelius Krahn set the tone that has been maintained in the magazine ever since. A year ago this summer, the editors and staff members of Mennonite Life got together to discuss the magazine’s future. Subscriptions had been declining, publication costs had been rising, and everyone felt the pressures of lives already beset by other volunteer duties. We asked ourselves whether Men­ nonite Life was worth continuing, You see by this issue, of course, that our answer was “yes”—

MARCH/JUNE 5 Active or Passive Christianity By CORNELIUS KRAHN The Oberammergau Passion Play is not unique. events and set dates concerning the coming of Christ Similar plays were quite common throughout the were catastrophic and sobering. Middle Ages. They depicted a phase of the life of Thus, the essence of Mennonitism was unique. It Christ and were presented in churches. With the emphasized strongly that Christianity is an active and addition of worldly elements they were banned from aggressive force in a world of sin. The early Anabap­ the churches and were continued in the market square. tists dug through the rubble of tradition until they The presentation of the life of Christ or any phase believed to have reached that true foundation of which Paul writes: “Other foundation can no man lay than of salvation in a drama is symbolic. It expresses a that is laid, which is Jesus Christ.” It was their de­ certain concept of Christianity which is common even today. Not only in Oriental, but also in some sire as co-workers of God to build on this foundation Western churches display, liturgy, and formalism are free from debris “gold, silver, and precious stones.” They testified in word, deed, and blood in public de­ essential parts of Christianity. bates, in the markets, in cathedrals, in courtrooms, Christianity of the Middle Ages was passive. The in universities, wherever they went. Every member Christian was a spectator of a divine drama. With­ was a missionary; every man an actor in the divine out wishing to be irreverent, let us illustrate it like drama. This is exemplified by the testimony of a this: God is the stage manager, Christ and the di­ Catholic persecutor who remarked to an Anabaptist vine host are the actors, Christians are the audience. martyr in a prison cell, “Before you join your church God created the world and man. Through sin the you cannot distinguish between ‘a’ and ‘b’, after­ fellowship between God and man was broken. To wards you know the Bible better than we theologians.” atone the sins and restore the fellowship God sent This knowledge of the Bible, coupled with the aggres­ His son. In this divine drama, man is more or less sive spirit of testimony which found expression in passive. Even Luther and Calvin did not entirely rid consecrated living, accounts for the rapid spread of themselves of this concept of Christianity. In Dante’s Anabaptism, in spite of severe persecution. Divihe Comedy, Milton’s Paradise Lost, and Klop- Is Mennonitism today still the aggressive force we stock’s Messias, we find the same theme. It consists have been describing? If not, why did it become of the prehistoric fall of the angels and the historic passive? Because of its unique concept of Christian­ fall of Adam and Eve (Act i), and the restoration of ity, Anabaptism found itself in contradiction to ex­ man’s original state (Act n ) . This theme is the cen­ isting churches, social, and civic institutions. The ter of worship, meditation, philosophy, and literature. medieval idea that God was ruling His universe with In modem times Anglo-Saxon Christianity has made the help of His two arms—the church and the govern­ out of the Second Coming of Christ, a third act of this ment—prevailed even during and after the Reforma­ drama. The stage is set for the final act. The play tion. Any new arm (church) was immediately ampu­ is coming to a close. There is a hush, a suspense be­ tated as a pseudo arm. According to the Anabaptists, fore the curtain falls at the close of the last act. the government had no right to interfere with the What is the Mennonite attitude toward the divine inner life of a church. The “established churches,” drama? This question leads directly to the essence of naturally, did not object; they had been established Mennonitism. Also it may be of significance in solv­ by the government. For this reason early Anabaptism, ing some of our problems. Mennonites have seldom, if severely persecuted and deprived of its trained intel­ ever, been passive on-lookers, be that for divine or hu­ lectual leaders, became a movement of peasants and man entertainment. They were too practical and time the lower middle class. Therefore today, with the ex­ was too precious for that. They were orthodox in ception of the Netherlands, the Mennonites are still their belief in the divine plan of salvation. For them predominantly rural. Like the saints of the Middle Christianity was less a matter of thinking and con­ Ages, who went into the deserts to save their own templation, and more a matter of attitudes and ac­ souls, Mennonites settled in uninhabited countries to tions. They did not consider themselves spectators find religious liberty and to preserve the true spirit of but rather co-actors in the sacred drama. As far as Christianity. Sometimes their withdrawal may have the third act of the drama is concerned they definitely resulted in being an end in itself and have become a anticipated the Second Coming of Christ; this only matter of self-preservation. But, as the monks would made them more zealous co-workers of God. The few join the world in distress and tribulation to acknowl­ instances in which some attempted to chart future edge their solidarity with a world in sin and serve it in

6 MENNONITE LIFE a Christian spirit, so would Mennonite communities as a rule perform their Christian duties and obliga­ tions. Also, they were quietly testifying to the sur­ rounding world by demonstrating what a Christian community can achieve in solving religious, social, cul­ tural, and economic problems. It is true, the Mennonite “ark of Noah” has never been perfect. Too often it anchored in a quiet, peace­ ful port instead of doing its mission on the high sea. How did we become complacent? Severe persecution forced the Mennonites to withdraw from the world to till the soil in quietness. Their strength is at once their weakness. This is the route by which we be­ That angel voices resonant with “Glory!' came passive on-lookers. Proclaimed salvation’s coining at i hy birth How can a passive Christian become active? Time I wonder how ii felt when through the age is playing into our hands. The “Chinese wall” that The hosts of angels worship at Thv feet surrounded us is gone. Modern means of communica­ And from eternal time to years unending tion have thrown all the problems of the world into The great hallelujahs Thy presence greet our compact and confined Mennonite churches and communities. We have no choice but to confront 1 wonder how it felt to know that shepherd them. How are we going to solve them? Many Came kneeling to Thy lowly manger-bed: solutions, other than the traditional ones, are being That far across a derert, Hl with starlight offered to our young people. We could not, and would The wise men came to crown Thee King inst not isolate them from proposed solutions, but we certainly cannot afford to withhold from them our own answers to these problems. No room in hearts so dark, so sin infected, Formerly all doves were kept secure in the ark And in Thvself lav power to heal all men! surrounded by a world flooded with sin. Here an atmosphere was developed which instilled the char­ acteristics and beliefs of the church into all of its mem­ bers without much discussion or consciousness of it. nest build, Today the situation is different. The windows of the ark are open. Many a dove leaves without ever re­ I wonder how it felt to walk through com field turning. It escapes into the world instead of from the world. But it may still be escaping the problems it confronts. . h t a ir to thei Together we have to realize what the mission of our Christian church is and how we can fullfil it best. We have to be fully acquainted with the trends of to­ To find so few that loved Thee in return day and tomorrow, but we must also know what the To hear the multitudes in anger shouting essence and characteristics of our church were yester­ While strong compassion in Thy heart did burn day. Analyzing the past and the present will enable I wonder how ii felt to he so emptied us to point out which way will lead to what goal. So stripped upon at last to tlie- When a farmer wishes to make a straight furrow he When legions of Thy mighty unseen armies must have a goal in line with the point from which he By one command of Thine would have drawn started. Looking back, we find that the early Men­ nonites started out on the solid foundation, “Jesus I cannot know the currents of emotion Christ, the same, yesterday, today, and forever.” That stirred Thy heart in pilgrimage on ea t] This is the foundation upon which we wish to I only thank for that firs! Christmas morning present in Mennonite Life the prohlems of our churches and communities of the past and present, 1 only thank and to the angels listen . . . —both here and abroad. Only thus, with the help of I watch once more the guiding of the star . . . God, can we make a contribution to a greater and I worship, kneeling at the manger more abundant realisation of Mennonite life “as it P God! T’R spread the glorious truths afar' should be.” __Joanna S. Andres

MARCH / JUNE 7 Destruction and Re-construction of Mennonite Churches in Holland By S. H. N. GORTER The God of heaven, he will prosper us; therefore, we consider our churches as the only places to wor­ his servants will arise and build. (Nehemiah 2:20) ship God. We know that a real fellowship with During the years of war the Dutch people have suf­ Him is possible without them and that as Mennonites fered severely and have endured great hardships. we do not look for large buildings and splendors in The Mennonite brotherhood had its share of suffer­ our churches. Yet they are the centers of our faith ing. Reading the reports from the various congrega­ and congregational activities where together we ex­ tions, one is impressed by the great number of bro­ perience in a special way the nearness of God, His thers and sisters who perished in this time of distress. Word, His Calling and His Grace. When we lose In my own church, at Rotterdam, I recently com­ these old familiar places of worship or when they are pleted the list of members for the last half year. damaged, we consider it a great loss. Generations The number of those who died was- large. Many oh' before erected the buildings in honor of God, and people did not survive the period of starvation. Hu­ we feel a lack in our worship when they are gone. manly speaking, they were carried to the grave too In this respect too we have suffered. Four church­ early, and this has been the case in all urban churches es were completely destroyed and several more were in the western part of the country. But it is even damaged. The first one that was destroyed was the church at Wageningen, located in the middle of our more lamentable that so many from almost all our churches—have had to die an unnatural death, be­ country in the hills of the Rhine. When the Ger­ cause of the war in general, bombings, and deporta­ mans invaded the country on May 10, 194°» this city was in the zone of fighting. The church located tions to Germany. More than a hundred of our brothers have perished in the concentration camps. Among them are two of our ministers Rev. Albert Keuter, The Hague, and Rev. Andre du Croix, Win- schoten, and a student from our Theological Semi­ nary, Wieger Smit. Some were executed because of their “underground” activities during the German occupation. Among them was a student Gysbert Gorter. Everywhere in our congregation are wounded hearts and our only comfort is the faith, that even that which we do not understand has its place in the plan and work of God. In comparison to all these sufferings, the material losses are insignificant, and yet they affect our life and even our religious life. We Protestants do not

MennonWe Church at Wageningen

8 Mennonite Church of Rotterdam No splinter of the organ and pulpit with beautifully carved pulpit. of the Rotterdam Church was left. outside of the city, was hit and nothing but ruin Many times I have returned to the ruins. Often 1 remains. It was a friendly little church. The Men- have looked for some remnant—a splinter of wood nonite congregation of Wageningen is young and ac­ from the pulpit or from the organ—but it was in tive, and under the leadership of Rev. B. Dufour it vain. Nothing was left. Everything had been made plans to rebuild the church. Fortunately, this blown to bits. And now the place where the church did not materialize because in 1945 Wageningen stood can hardly be recognized. The walls have experienced much heavier destruction than before. been tom down and leveled. When one of the Cana­ This time the parsonage, also was completely de­ dian Mennonites [C. F. Klassen?] who in former stroyed. Meanwhile the congregation has been years had so much admired the church at the St. meeting in the laboratory of the agricultural school. Laurens Straat, came to Rotterdam, we did not re­ I once preached in this surrounding and was peculi­ peat the unpleasant pilgrimage to the ruins of our arly impressed when asked to preach in a laboratory, church. surrounded by blackboards, water and gas faucets, Since then the Mennonite congregation of Rotter­ and other scientific equipment. dam has been moving from place to place for wor­ In those days we were struck even harder. The shiping. For a while we met in the “Noorsche Germans moved westward and approached Rotter­ Kerk,” but this church too was bombed. Then we dam south of the Meuse river. Hitler’s blitz, how­ met in a hospital, which later was taken over by the ever, did not break the will of resistance. Rotter­ Germans. We met for a while in a school building dam was no easy prey. The bridge across the but this too was taken. We met in other churches Meuse river, defended by the Dutch marines, was and halls and are now temporarily meeting in a mu­ a hindrance to the Germans. The German high seum, where we have a nice room at our disposal. command used a terrible weapon to set an example Naturally, we cannot stay here very long. The life of warning to the other cities. Rotterdam was of the congregation continues undisturbed. Again bombed. At noon Tuesday, May 14, 1940, hun­ and again the members find each other for fellowship, dreds of bombers came toward our city and no matter how often we change the location. How­ dropped thousands of incendiary bombs. Within ever, it is difficult, and we long to have our own an hour and a half, old Rotterdam was a pile of church building. We have a number of plans. We rubble, and some of our sections of the city were had nine architects make blue prints for a new also destroyed. Thousands of refugees were es­ building, and from two (one made by a brother of caping from the burning city. the church) we shall choose one. But we realize It was at this time that our church was de­ that the building projects will not be completed for stroyed. This was not only a great loss to our congre­ years. We realize also that we will not have what gation but, also, to the Brotherhood as a whole. we had. In the old building we found an atmos­ We cherished our church. It had been built in phere of century-old piety; but we hope that a 1755 out of the legacy of the brothers Jan and Pie­ younger generation will possess a treasure in the ter Bisshop. Unchanged for years, the church had new church which we lost in the old one. been a place of worship; and according to the prac­ It was to be expected that the old city Vlissingen tice of those days, it was located in the inner side (Flushing) would have to bring great sacrifices of a block of old Rotterdam, where it was quiet. during the war. It is located at the approaches to Whosoever entered the church, coming from the live­ the city of Antwerp and has a large shipyard. Right ly business section of our city, was surrounded by next to the cranes stood the Mennonite church, built an atmosphere of quiet and worship. Our church during the nineteenth century in old Dutch archi­ was built with an appreciation of art in a baroque tectural style, with beautiful gables. The pulpit style. The pulpit was beautifully carved, and the was on the long side of the church so that the con­ pipe organ was very valuable. In the church council gregation was sitting in a semi-circle around the room were many pictures of the former pastors of minister. For a long time the church remained un­ the congregation. We had modemly equipped harmed, but on April 12, 1942 it was hit and de­ rooms for religious education and smaller meetings. stroyed and with it the building of the caretaker. At noon, May 15, I found my way through the The lady'pastor, Rev. M. de Boer, met her congre­ smoking and smelling rubble to the place where gation at various places and then regularly at the the church once stood. On the way I always Lutheran church. Vlissingen had to endure much hoped that our beautiful church would have been more. For a while almost the entire congregation spared, but now I saw the four bare walls with the lived as refugees in villages in the city of Middelburg. holes where formerly the high windows had been. The real trouble came when the whole island of

10 MENNONITE LIFE Right next to the cranes of the shipyard at Vlissingen stood the Mennonite church.

Walcheren was flooded. But now most of the peo­ ple are back again. Here, too, plans of building for a new church are under way but they are far from being materialized. The cranes of the shipyard still stand During the close of the war Nymegen was in the but the church is gone. front lines for more than a half year. Among the many valuable things that were destroyed was the Mennonite Church. I must confess that I person­ ally lost something very dear to me in that church. It was here in this plain church with its neat in­ terior and windows which faced the inside of the church yard that I, as a little boy, was first con­ sciously influenced by the preaching of the Gospel. Here I attended the catechism classes. It was here that I was baptized in my youth. In later years I was privileged to preach from the pulpit of this church. Thus memory is tied to this church through many reminiscences; and so it is with many others. The only remnant of the church is a small part of a gable. Under the leadership of Rev. Y. S. Baruma the congregation will erect a new building, perhaps larger than the former. Yet there is something lost that cannot be replaced. Four churches were totally destroyed. At many other places churches were damaged to greater or lesser degrees. In modem total warfare one cannot escape and there is no security during air raids. Our country was destroyed from the south to the north. At the Belgium border the Mennonite church of Aardenburg was damaged and has been temporarily restored. In the Province of Friesland, near Witmarsum, the birthplace of Menno Simons, in Makkum, a bomb was dropped on our church, but the church could be restored. In Pingjum, where Menno Simons served as a Catholic priest,

11 the church, which now belongs to the Reformed cieteit. Even from the smallest churches signifi­ is destroyed. In Waal, on the Island of Tex- cant contributions have come in. But if one con­ el, in a plainly built Mennonite Church, a bombshell siders that we need a million guilders ($500,000, es­ shattered the pulpit. The Bible, which had been timated roughly) for reconstructing the churches on­ on the pulpit, was found in a corner undamaged ly, it is evident that we have hardly begun. Be­ For a long time we feared for the fate of Arnhem. sides all the other obligations which our interna­ As is known everywhere, there was heavy fighting tional Mennonite Brotherhood has to fulfil these in and around the city from September, 1944- to the days, it will, no doubt, lend willing ears and hands end of the year. To a great extent the city has to the Dutch brethren in their reconstruction pro­ been destroyed; our church, however, was only ject. This was our trust during the time of suffer­ slightly damaged and can be repaired. Our con­ ing throughout the years of war. gregation has been meeting with its minister Rev. We Mennonites have scattered all over the world J. E. Tuininga, in the anteroom. The church of throughout the centuries, and yet we have found Ymuiden, the harbor of Amsterdam, has been looted each other again and again. It is true, we meet and the beautiful organ destroyed. as those who differ, but not strangers. God has kept a tie between us and He brings Mennonites Summarizing the whole of our Netherlands Broth­ together in a reviving way even in our day. To erhood, we have cause to be thankful for many be a part of the great Brotherhood of Jesus Christ, things—that our lives have been spared and that in which each one in his way can fulfill his duty, after a year of enforced separation we are united in a world of displacement, is a source of comfort again. We can meet again, and express ourselves and strength which comes from God. freely. The Algemeenc Doopsgezinde Societeit (General Conference of Mennonites in Holland) is Editor's Note. This article is a free translation making plans for great work to be done. It has from the Dutch. The writer of it has for many chosen a new leader in Rev. C. Nijdam. years been active in the Dutch Mennonite Em­ ergency Belief Board, helping displaced Menno­ Meanwhile there are many material losses that nites, especially from Russia. Upon request have to be restored. The destruction of numerous Reverend Gorter sent us this valuable, vivid, buildings and thousands of dwellings in the entire first-hand information concerning the destruc­ tion of Mennonite churches in Holland and country is so great that we can expect little help plans for their reconstruction. Through the from government and people. In this respect we efforts of Rev. W. Koekebakker and Rev. H. S. must rely entirely on ourselves. That is not bad, N. Gorter we were able to present to our read­ because the common need and mutual help cannot ers the first pictures showing some Mennonite otherwise but revive and strengthen the spiritual churches of Holland before and after they were destroyed by bombs. Those who wish to help life of the Brotherhood. Already at all places mon­ our Dutch Brethren in their reconstruction ey is being collected for the Emergency Fund that project should forward their gifts to the Menn­ has been created by the Algemeene Doopsgezinde S'O- onite Central Committee, Akron, Pennsylvania.

iii ■ ■ •nnauon. fortified by the eak the German 1 oyal Air Force t land.

ommon among the Mennonites in Holland. This in \\ akru ount was published in the August issue of the f r, with indc

12 MENNONITE LIFE The George I. Rempel family, Meade. The children in the order of age are: Margaret 24, Herman 22, Willie 21, John 19, Edwin 17, Pete, 16, Walter 14, Eldon 12, Irma 10 Marilyn 8, Donald 6, Ilene 4, Helen 2 (not on picture). THE MEMONITE EOMIHEHTY IT MEIDE BY J. W. FRETZ HE visitor to the Meade, Kansas, Mennonite com­ visitor becomes acquainted with the people and their munity is likely to be impressed by four or five homes, he will note the characteristically large farm fami­ T pronounced characteristics. lies. A third impression is the unique pattern of dual Characteristics farming. Not only do practically all of the farmers raise First is the impression that the Mennonite settlement cattle and grain, but it seems as if every farmer has a is very compact, spelling group solidarity. Second, ,as the side line in the form of a shop, small factory, commer-

Buildings of the Meade Bible Academy and the Evangelical Mennonite Brethren Church located near the Academy.

MARCH/JUNE 13 1

a repair shop, (center) employing several of his boy:

cial service or part-time job in town. A fourth noticeable ment reflected in the Meade area. Families seem to be characteristic is the dominance of the church in the com­ settled in kinship groups. As one drives through the set­ munity. It is the focal point of all activity in the com­ tlement under the guidance of such a well-informed and munity. It is literally and figuratively the source of the promising young community leader as Henry Loewen he community's strength, the repository of its best ideas, is told that in this area live the Reimers, there the the very fountain of its collective life. Finally, the visi­ Loewens, beyond the Bartels, the Friesens, the Rempels, tor is impressed with the way the community holds its the Wiens, the Edigers and others. This settlement by youth. The Mennonites have their own high school and families is due to the larger tracts of land which the thus control the character of their secondary educational early settlers bought and then divided for their sons and system in which their young people are trained. Few sons-in-law. There is still much of the atmosphere, flavor, Meade young people go to college. Most of them find and appearance of the open .prairies. Trees are found jobs locally or are provided with farms where they settle only around the homesteads and buildings. down in homes of their own not far from their parents. The Mennonite settlement is located ten to twenty There is a certain colonial frontier pattern of settle­ miles south of Meade running in an east-west direction.

Dave Classen's Country Store is a farm service center. Wheat harvesting in the Meade area with large combine.

14 MENNONITE LIFE MARCH/JUNE Vu9 t h peet ie h stlmn epnin s n a in is expansion settlement the time present the At wnyfv drc dsedns ms o te lvn in living them community. of Meade most the descendants, direct animals twenty-five farm and birds of hundreds occupies carving and by farm himself original his seventy-six on now still is settlers, He age. of Mennonite years two first the of one ago. years and forty-five on living acquired Here still they are Oklahoma. homes settlers the original northern the of of number a hills there the and south River drives one As direction. eastward and northward h cm t etbih hi fmle ad ete on to down settle and families their establish to came who and other toys out of wood. He claims one hundred hundred one claims He wood. of out toys other and Cimarron the both see can he Meade, of town the from rwn wet n riig aiis Rme mvd to moved Rempel families. raising Mennonites and the wheat growing to sell to glad were had ranchers but The homesteaded, intervals. great houses at ranch landscape small the few a dotted Only ranches. vast of form the h Lee Bohr o Med ae rdtd ih aig sd h frt obn (95 es o te ok Mountains. Rocky the of east (1915) combine first the used having with credited are eade M of Brothers Loewen The t h tm h cm t Mae al h ln ws in was land the all Meade, to came he time the At Rempel, F. Peter is residents the of oldest the Among Farm homes of Jacob E. Loewen and John N. Ediger. The Emmanuel M ennonite Church on a Sunday morning. Sunday a on Church ennonite M Emmanuel The Ediger. N. John and Loewen E. Jacob of homes Farm claimed that the Loewen Brothers used the first wheat wheat first the used is Brothers It Loewen farming. the in power that motor claimed introduced also Kansas, of later part Men­ and this The into wheat Nebraska. winter introduced Jansen, nonites from both family, Friesen afo Mae onywee h Mnoie ae located. are Mennonites the southern where the re­ County to Meade In come of second. have half booms cattle gas and all with oil on years area cent crap the cash in chief a farms the by now Mennonite pulled is was Wheat and engine. bar steam cutting mammouth 30-foot The a had Mountains. machine Rocky the of east combine B. Jacob the with along 1906 of September in Meade rtr on s mn sos n idsre lctd on located industries and shops many so found writer Almost all of their land is now leased for oil or gas. or oil for leased now is land their of all Almost hy rvd a sfl evc t te omnt, steady community, the to farming. service to useful a addition all provide in They Almost operated are community. enterprises Kansas these of Meade, the in as farms ohr es i te ntdSae o Cnd hs the has Canada or States United the in else Nowhere Rural Industries Rural 15 (Lofl) John K. Friesen has the only Mennoniie business in ihe city of Meade. (Center) Machine shop of Henry L. Friesen, son Alvm operating lathe. (Right) Peter F. Rempel, 7G, carves hundreds of birds, animals, and toys from wood. employment to the farmers and their growing sons, and by working in his father’s repair shop draining crank provide supplemental cash income for the families. To cases in old model-T Fords and learning the trade of the casual observer it may appear as though the garage blacksmithing. As cars began to appear and horses dis­ cr machine shop on the farm is used exclusively for the appear, he shifted from blacksmithing to mechanics. At mechanical work done on the individual farm; but upon the present time Rempel has a fine large concrete-block investigation one finds complete sets of machinery, and structure, fully equipped to do all kinds of motor over­ completely-equipped places of business equal to the hauling and repairing on tractors and cars. He employs smaller shops found in towns and cities. If one is present two boys in addition to himself. Besides the work on during the week, he discovers that they are well patron­ the garage, the family farms three quarter sections of ized by customers from near and far. land, most of it in wheat. The Rempels have a family One of the earliest of the machine shops established of thirteen children. Herman, 22, and John, 19, help their was that of George J. Rempel who lives four miles east father; Willie, 21, is in voluntary service in California and three south of Meade. He came to Meade in 1906 while Margaret, the oldest daughter, spent some time in with his father. In 1924 he married Marie Friesen, daugh­ voluntary service at the MCC Brooklane Farm, Mary­ ter of Abraham H. Friesen. In 1927 he moved on his land. Although not all families are as large as Rempels, present half-section of land and began his general auto families of five to eight children are common throughout repair work a year later. He started in auto mechanics the Meade community. The high birth rate of Mennon-

16 MENNONITE LIFE ites in the Meade area is also reflected in the large num­ a model-A Ford water pump and some model-T Ford ber of children in churches and Sunday school on Sun­ parts. day morning. Isaac Loewen, another member of this village and Other rural shops and small industries on farms are the father of eight children, operates a farm on a rather Dick Klassen’s and Alfred Friesen’s repair shop; and large scale. He too, manifests a mechanical genius. Henry L. Friesen’s machine shop; Dick Friesen's auto Twelve years ago he bought an old 1926 model, 15-foot repair shop; and the Friesen Brothers windmill company, Case combine for $42.50. The owner thought of it as good operated by Cornie and Henry. This company specializes only for junk. Loewen repaired the combine and has in erecting the Fairbury windmills and doing general used it ever since. He installed an automatic oiler and household plumbing. The Friesens with Pete Bartel are greaser with parts from an old Hart Parr tractor. He now engaged in drilling wells. put on two old B-29 airplane tires and an electric lift Henry L. Isaac has a splendidly-equipped and well- that can be controlled by the tractor driver by merely kept wood-working shop in which he specializes more in pressing a button. His entire combine can be greased cabinet work and general finishing. Peter J. Rempel and automatically by means of tubing from a central loca­ sons, Henry and Edward, build houses .and farm build­ tion. Isaac Loewen generally has about ninety head of ings; Klass H. Reimer and his boys engage in the car­ cattle, around 700 acres in pasture and 420 in cultiva­ pentering and building business; Henry K. Friesen oper­ tion. He has an automatic lift for his silage so that he ates a fleet of gasoline and oil bulk transports and hauls need not climb into the silo and throw it out by hand. grain in season. Other farmers may operate on a larger or smaller scale Another interesting establishment is the Classen Coun­ but Loewen’s farm program is somewhat typical for his try Store which was started in August, 1949. At first area. only books were sold, later a line of groceries was added. Church and School Now the thriving little store also sells gas and has a At the present time there is the Emmanuel Mennonite pick-up truck which is used to make deliveries to and Church and an Evangelical Mennonite Brethren Church. for his customers. The store is in the open country about The attendance at services, whether morning, afternoon a half mile from the Meade Academy. People leave cream or evening, is good. Christianity for these people is im­ at the store and Dave Classen takes it to town three portant and taken seriously. The register board in the times a week. The Classen Country Store thus becomes Emmanuel church indicates also a high per capita Sun­ a genuine farmers’ service center. The Singer Sewing day school giving. On Sunday, March 18, there were 265 Machine Company picks up and delivers machines for present with an offering of $65.16 or about twenty-five repairing at stated intervals. The gross business is about cents per person as the average contribution. On the $2,000 a month, far beyond what the size of the space following Sunday the attendance was 261 and the offer­ would indicate. The store provides fresh fruits, frozen ing $84.50 for an average of about thirty-two cents. This meats and vegetables, and in the summer time becomes compares favorably with the six to ten cents as the the watermelon center for the community bringing in average per capita giving in most Mennonite Sunday truckloads at a time. Following a dual industry as all schools. the other repair shop and contractors mentioned do, Dave The seriousness with which the Meade Mennonites Classen farms in addition to carrying on his regular busi­ take the matter of Christian faith and training of their ness. youth is found manifested in the establishment and main­ A Village Pattern tenance of the Meade Bible Academy whose principal Among the interesting discoveries that the visitor at the present time is F. B. Klaassen. Four teachers are makes is a village which might be called the Loewen- employed—Anna Regier, Andrew Classen, and Henry Friesen village. In this quaint settlement live H. F. Isaac, and Eldora Wiebe. In the Academy all four years of high Henry L. Isaac, Isaac L. Friesen, Mrs. A. H. Friesen, one school training are provided. In addition, a specialized of the first settlers, Mrs. John L. Friesen, Isaac W. course in Bible and Sunday school teacher training is Loewen and Dan C. Loewen. All of these people are in conducted in the evening. This course is open to all adults the same family or kinship group. All of them are pri­ as well as students of high school age. Of interest is a marily dependent on farming, but a number of them random selection of statements from the Meade Academj' specialize in some side line. Isaac L. Friesen operates a student’s creed. Here are several samples. modern dairy and furnishes grade “A” milk. He is being “I will not allow myself to become angry. assisted by his nephews, Lawrence and Leroy Friesen. Henry L. Isaac has a newly-equipped cabinet shop with a “I will not worry. If a thing can be helped, I will full line of machinery and is reputed to be a highly help it. If not, I will make the best of it. skilled craftsman. He started in 1932 by filing saws; grad­ “I will plan for at least a half-hour of quiet, for ually he got into wood working. That he is mechanically reflection, for prayer, for real communion with inclined is demonstrated by the ingenious toy ferris wheel Christ. which he made of scrap parts and operates with a clock “I will do somebody a good turn that is not expect­ spring. He made his own jigsaw out of a sewing machine, ing it of me.

MARCH / JUNE 1

“If any person does me wrong, I will not bear him a grudge. I will try to forget it. “I will be more honest, square and prompt than business requires, more kind than charity requires, more loyal than friendship requires, more thought­ ful than love requires.” Not only have we an interesting insight as to the ideals of the Meade Academy; we have an argument for parochial education which can provide moral training and ethical ideals as well as the acquisition of mental discipline. The Future As Christian communities go, the Meade area seems destined to a bright future because the people put the church and her Lord very much at the center of their living and thinking. There are, however, evidences of change .present which promise to make themselves felt in the future. There is pressure for expansion and the large families require additional land for the establish­ ment of the newly-married young people. In 1939 seven or eight families moved to De Ritter, Louisiana where they settled on cut-over timber land. The price was low and it was felt that a new community might be estab­ lished. By 1941 all of the families had returned, con­ cluding that Louisiana was not the place for them. Early in 1924 five or six Meade families moved to Mexi­ co where most of them remained and eventually assimi­ lated with the Old Colony Mennonites.

18 MENNONITE LIFE What of Mcnnomte broadcasting? Usually it is assumed that we Mennonites are his­ proclaiming their new found conviction resulting from torically “Die Stillen im Lande.” Yet that is not true fresh Bible study. Thousands of Europe’s people listened when one considers our origin in Switzerland, Holland, to these travelling Anabaptist or Mennonite ministers; and South Germany. Our fathers in the faith were ur­ and large sections of the population accepted the inter­ gent in season and out of season, travelling incessantly pretations of the Bible as proclaimed by our fathers.

MARCH/JUNE 19 Then several centuries of persecution silenced this circles available for coaching and approval. The time witness. The whole movement was driven underground may have come when recorded programs, or at least and the conviction began to take root in the minds of recorded music, should be made available by official surviving Mennonites that God wanted them to be and bodies which will see to the maintenance of standards. remain “die Stillen im Lande” (the quiet in the land). The Mennonite Board of Missions and Charities at Elk­ This conviction rooted itself deeply, and we have still hart is conducting a study of needs and opportunities not quite overcome it, even though we have now had in broadcasting. It would seem to me that, since the a full century of more or less “freedom of speech.” How­ dominant motive is evangelism, conferences or mission ever, we are now waking up, and realize that we can boards should carry the chief responsibility for any ex­ speak; and that we ought to speak. Brother Shelly’s ar­ tensive system of Mennonite broadcasting. ticle, telling us how we already do speak from the house Menn. Publ. House —Paul Erb tops, is revealing and encouraging. I would suggest that our Board of Publication make UNITED EFFORT NECESSARY an attempt to get together with Boards of Publication Mennonites could well afford to contemplate spon­ of other Mennonite Conferences, and plan for some sort soring a high-class radio hour or even operating a of concerted effort to establish a “Mennonite Hour" of station of their own through joint efforts of the various international outreach. Mennonite schools and colleges, or the united efforts of G. C. Board of Missions —John Thiessen the various mission boards or through an existing agency such as the Mennonite Central Committee which serves CONFERENCE BROADCASTING a Mennonite and non-Mennonite constituency through­ It is much to the credit of various Mennonite con­ out the world. The air waves are cluttered with cheap gregations and groups that they have seen and are using programs. What is needed is more high-class programs the evangelizing possibilities in radio. It may not be to minus the sickening commercials which stullify, exag­ their credit that they have sometimes rushed into broad­ gerate and deceive. casting before counting the cost. I do not refer only to Bethel College —J. W. Fretz the week-after-week money cost of keeping a program on the air, but to the talent, hard work, and prayer re­ Although a compelling argument could be made for quired to make the program a real success. It is a dis­ a national, and even an international, Mennonite Central credit to the Gospel and to the church which preaches Committee radio broadcast, it is doubtful if sufficient it to go on the air with music of poor quality and with financial support and a common agreement on a program sermons poorly prepared. There is a lot of radio technique could be obtained to insure the success of such a venture. which must be mastered by those who plan and broad­ Perhaps the best approach at the present time would be cast the programs. One has the feeling that we have per­ to have a central agency such as the M.C.C. produce haps too many programs. disk recordings which could be offered at a nominal price One does not like to discourage local enthusiasm and to any local Mennonite group which would be willing to initiative. But there ought to be some way to make con­ sponsor the program in its area of the country. siderable radio experience and know-how in Mennonite Menn. Research Foundation. —Melvin Gingerich

20 MENNONITE LIFE WHERE HAVE ALL THE LOVERS GONE? By Vincent Harding

Reprinted from New South (Vol. 21, No. 1, Winter, 1966). Reflections on the Nonviolent Movement in America each line was heard throughout the wounded and I speak Americans for your good. We must and shall broken communities of the South. Soon they seeped be free 1 say, in spite of you. . . . And wo, wo, will be into the weary ghettos of the North, finally pouring to you if we have to obtain our freedom by fighting. out to a world half cynical, half wondering if this might —David Walker (Boston Negro), in his APPEAL, indeed be the way. 1829. In the minds of black and white men alike grim vi­ Do to us what you will and we will still love you. . . . sions and somber dreams were thrown against these We will soon wear you down by our capacity to suffer. words of hope. Memories of Nat Turner, images of the —Martin Luther King, Jr., STRIDE TOWARD carnage at Shilo and Antietam, sounds of hateful, fear­ FREEDOM, 1958. ful mobs, pictures of black bodies swaying in the winds A black man has the right to do whatever is necessary on lonely country roads or above exultant, guilt-torn to get his freedom. We will never get it by nonviolence. crowds—all these seemed too much to forget, to forgive, —Malcolm X, 1964, quoted in LIBERATION, to overcome. February, 1965. Still the black preacher preached on, and the people marched, and the court finally ruled on their behalf. And when the deaths continued, when the oppression Will They Learn? seemed more devious but no less unrelenting, the young Sometimes it seems far more than a decade and some­ man born in the South adopted the Indian saint as times it seems no longer than a fiercely stretched and his own and cried out, searing day since a young, frightened and eloquent black preacher stood in the churches of Montgomery, We will match your capacity to inflict suffering with our Alabama, and urgentlly called a determined Negro capacity to endure suffering. We will meet your physi­ populace to fight evil with love. As those tens of thou­ cal force with soul force. We will not hate you, but sands began their long walk of protest against the deeply we cannot . . . obey your unjust laws. Do to us what you will and we will still love you. Bomb our homes entrenched injustice and humiliation of segregated and threaten our children; send your hooded perpe­ buses, they were challenged with these words: trators of violence into our communities and drag us out on some wayside road, beating us and leaving us Our actions must be guided by the deepest principles half dead, and we will still love you. But we will soon of our Christian faith. Love must be our regulating wear you down by our capacity to suffer. And in win­ ideal. Once again we must hear the words of Jesus ning our freedom we will so appeal to your heart and echoing across the centuries: “Love your enemies, bless conscience that we will win you in the process. - them that curse you, and pray for them that despitefully use you. . . .” In spite of the mistreatment that we have Soon a generation even younger than his own heard confronted we must not become bitter, and end up by the call and moved into the battle. Their language hating our while brothers. . . . If we fail to do this our protest will end up as a meaningless drama on the stage and convictions were not as outwardly Christian as of history, and its memory will be shrouded with the the prophet of Montgomery, but their personal com­ ugly garments of shame.1 mitment was no less complete. As they sat at the counter and rode the buses, as they fell beneath the In these ardent, moving words were the convictions billy clubs and sang in the jails, they too were hoping that had been delivered up out of the man’s own dark that this preacher of love was right and they were and solitary nights of turmoil and search. They were willing to risk their lives on the gamble—at least for the words that struck responsive chords in the minds a time. A new society might be worth a man’s life. and spirits of his Negro listeners, and as he spoke, his Then in the midst of the tumult, among the com­ words repeatedly brought forth impassioned outbursts munity of white, hoping, wondering men—especially of hope from trembling lives. Soon each intonation, in the leader’s own Southland—a question was raised.

MARCH / JUNE a haunting, agonizing question: “Will they learn to coterminal. hate before we learn to love?” The image of “they” In Montgomery, different promises were often made, was legion and yet one, and almost impossible to define: promises of “victory” of “winning” the enemy, of smiling, patient, loyal, devious, annoyingly shrewd, achieving desegregation, of creating “the beloved com­ lazy, unctuous, happy, sad, fearful, and black. All munity.” Gandhi was joined to Christ for social rele­ of these, but not hateful, not yet. And the “we” ? vance, and nonviolence became a “tool” in the civil “We” were ruling, cringing, domineering, fearful, rights campaign. In the minds of many men it was superior, confused, patronizing, conservative, and white. seen as one means of achieving some very tangible and All these, but not loving, not yet. necessary goals. It was an experiment with struggle, It was a self-protective, anxious question, but it was even in Montgomery, and it was clear that a majority also a question that revealed a painful courtship of of those who tried it were ready to turn to other means hope. For it was surely true that some of the ques­ if it did not work. tioners dreamed of a day when their unclaimed Mont­ For a time in the South it “worked.” But even gomery brother would be proved right, when the crush­ where tangible successes came forth they too were ing shell of their whiteness and their customs and their hedged in by paradox, and Montgomery was again a possessions would be penetrated by the piercing shafts classic example. One aspect of the paradox of success of love, and they would be “won” indeed. Passively, there was partially resolved in advance by Martin most often too passively, they waited, asking, almost Luther King when he spoke not of a boycott against fearing the answer, “Will they learn to hate? Will they? the bus company, but of non-cooperation with evil. Now at the end of a decade of deaths and burnings, He said this was an imperative. No such delicate of victories and scarring overtumings, now with the distinctions were made, however, by the walkers on echoes of Malcolm still in our ears and the flames of the city’s streets. Most of them had read neither Watts dancing in the recesses of our minds, now the Thoreau nor Gandhi (and they did not understand answer seems to be in. They have learned to hate and their Christ to have spoken of bus companies). They we have not learned to love; and the only real question knew only America and its profit-oriented world. “Hit seems to be, when will the ghettos of Atlanta and Bir­ them where it hurts,” some said, “in the pocketbook.” mingham hear the cries, “Burn, Whitey, Burn!” Somehow, though they hoped for a different reality, After a ten year walk on the brink of hope is this they often believed that the withholding of money was our final answer? Has nonviolence lost its way in the a surer weapon than sacrificial love. It was the cash American racial revolution? This essay pretends to no register that changed men, not the heart. The tension definitive answers, but represents rather a series of re­ between the hope of love and trust in economics was flections which might provide a path toward some painful, and whenever it was relaxed it was most truth. Reflections are first in order on nonviolence in often love that lost. What else could one expect in the Freedom Movement. Reflections are no less fitting a society so fearfully proud of its material possessions? on the anguished question concerning “we” and “they.” Even more difficult, perhaps, was the fact that when Finally, reflections have no meaning without some at­ the buses were finally desegregated the action did not tention to the grounds for future hope, resignation or come through the initiative of a converted white com- despair. cunity, nor even through the power of the dollar. It came rather by the fiat of a federal court, with its I: The Paradox of Success ultimate appeal to the coercive, destructive power of As it began to be organized in Montgomery, this latest the government’s armed might. (More will be said phase of American nonviolence grew up in paradox, later about this strange ally in the cause of love.) no fertile ground for firm answers. (Among the first of What would have happened if the courts had not paradoxes, of course, was the blooming of such a flower come to the people’s aid after a year of non-coopera­ in the Cradle of the Confederacy, at the heart of the tion? King himself remembers that it was near the most militant section of the nation.) Only a moment’s end of the protest, when the legal harassment of the reflection on Montgomery suffices to force to the sur­ city grew serious, when the car-pool was threatened face some of those fretful dilemmas that continued with disarray, when the length of the struggle seemed with the movement. For instance, all of the rhetoric interminable—it was then he says that he was able and many of the convictions of those early days were “to feel the cold wind of pessimism passing through” framed against the background of that sublime fanati­ his followers. What would have happened without cism: “Love your enemies.” When these words were the courts? Would the winds have extinguished even originally spoken to the long aching hearts of an op­ the guarded hope in love? Experiences elsewhere pressed and noble people there were only two promises strongly support such a guess. connected with them. One was acceptance as a son Is this the natural fate of nonviolence when faced of God. The other was the cross. Through the life with a prolonged struggle? Is it possible that a mass, of the first Galilean speaker the two promises became nonviolent movement cannot be maintained in Amer-

22 MENNONITE LIFE During the Race Riots, Detroit, Michigan, June, 1943.

MARCH /JUNE 23 1

ica? Are thousands (to say nothing of millions) of repeatedly taken to task for playing too shrewd a game men and women and children too many, too variegate, with his narrowly won power and his great popularity. too individualistic to submit to the self-discipline and Criticism was widespread against his failure to speak group discipline required by nonviolence? Both Gandhi out with clarity and precision until after Birmingham. and King believed that a dedicated core of true be­ And from the outset of Lyndon Johnson’s assumption lievers could serve as the spine for the fluid crowds of presidential power the pressure was on him to use when times of disappointments came. And with sharp that massive weight on the side of civil rights and intuitions King knew that many discouraging times integration. Meanwhile Congress was being constantly would come, for he realized how different were the assailed for its staunch refusal to deliver national legis­ tasks of winning independence from a society and in­ lation that would help to secure the rights of black men tegration into one. (Plow much easier it is to demand and their allies to life, liberty, and the pursuit of power. land and control in the nebulous West or in the all too I hroughout the cities of the South nonviolent demon­ specific heart of Harlem than to break down every strations often seemed more precisely aimed at Pennsyl­ steel-bound, fear-bound wall through the power of vania Avenue and Capitol Plill than at the Albanys, creative, disciplined loving.) Greenwoods, or Shrevcports where they were taking Where then was the solid center of believers in the place. At times it appeared that the demonstrators North, in the South? Could it be that the movement and their leaders did not really live in the hope their was never prepared to “experiment” with nonviolence nonviolent rhetoric proclaimed. Decades of disappoint­ for the long years that might be required before a truly ment, duplicity, and suffering seemed to have produced new and united community of respect and love could a certain skein of hopelessness in their attitudes toward be built? Could it be that the necessary dedication to the local white citizens, officials, and police. truth and to poverty that Gandhi assumed was hard There were exceptions, of course, but by and large to imagine among black men who had been forced the approach seemed to be a short-circuited one that for centuries to use a mask as a way of life, who lived leaped quickly and brilliantly beyond the seemingly in an image-oriented, public relations-dominated society, impenetrable consciences of a segregationist, fear-ridden and who had tasted the tempting affluence of America? populace to the power inherent in the national govern­ Or was it simply that the hope for the “beloved com­ ment. The placards were to be read in the White House. munity” was an impossible one from the beginning, The marches were limed for Huntley-Brinkley and no less chimerical than the Marxist dream of the New Telestar. The assistant attorney general—after the first Society? And even if it is more than a dream, can hard grueling months—was often on call to deliver the love be used as a tool, even for good ends? Can its prisoners if jail got too long or too hard. results ever be predicted, be guaranteed? All this was understandable when hope was dis­ Perhaps Martin Luther King was involved in an counted. When little but repression was really expected unresolvable dilemma when he first called men to of “the white man” then other allies were needed. follow the commands of Christ as a means of achieving The consciences of influential northern liberals seemed integration. It may be that the Negro boy sitting in less impervious, and their complaints seemed helpful the debris of Watts saw more clearly than he knew upon reaching the White House or various congressional when he said, “I’m tired of hearing about the good offices. All of this fitted into a pattern of pressure and old Jesus Christ . . . The cross is a sign of death, that’s dependence upon the federal power, but it may have all there is to it. Jesus Christ hung from it.” What compromised the integrity of the power of nonviolence. is the future of nonviolence in America or in the world It may have by-passed the stubborn, frightened southern without a cadre of those who will face the cross—- opponents in the understandable search for quicker, and its equivalents—as a beginning and not as the end? less painful results. Meanwhile, an enemy who might have been waiting in terrified, flailing anticipation of II: God Is Nice, But. . . love was left to laugh and cry alone in his fear. In 1964 the results of such strategy began to come in. Among the strange and paradoxical elements of the Apparently the pressure on Washington and the appeal attempt at nonviolent resistance in our midst few are to the world had worked. Suddenly the movement was more perplexing than the activities of the federal gov­ besieged by a president who operated with as great ernment, especially in its role as the deus ex machina a flair for publicity as any civil rights lieutenant; who for many men. After Montgomery, against the back­ made and carried his own placards, who moved quickly ground of a relatively sympathetic Supreme Court, and often ruthlessly with great power whenever it the Movement turned again and again to the hope of pleased him, or so it seemed. The marchers and field federal power. President Eisenhower was castigated workers were overwhelmed by money, by registrars, for moral neutrality and apparent unconcern. Men by national legislation, by a war on poverty, by a chief wept as he waited until troops seemed the only alter­ executive who seemed ready to burst out with the native in Little Rock. The late John F. Kennedy was music as well as the words to We Shall Overcome.

24 MENNON1TE LIFE A repentant white Southerner had seen the light. What around it, and thus may have chosen the lesser part? more could be desired? Here was federal power, often In the process many a strategic battle has surely been with a vengeance. If some persons felt that the appear­ won, but no one seriously speaks any longer of “re­ ances and the labels were often more impressive than deeming the soul of the South” or of America. Has the actuality, they still could not deny the seemingly the task been given up as hopeless or have the victories ubiquitous reality of the federal presence. Here were been confused with redemption? the “results” that the Movement had so long sought. Dare we even raise such questions? Do they suggest The great majority of television-prone barriers that unbelief? Who is to say that there was not a spirit at were such obvious targets for nonviolent demonstrations work among us, created by the truly nonviolent minor­ and protests now seem to have been broken down by ity, a spirit which accounts for victories yet unseen? the actuality or the threat of federal force. In the Who is to say that all is known when we describe laws minds of many financial contributors the battle is done and cash registers and troops? Was there no tortuous and money flows into the civil rights coffers far more movement of conscience beneath the surface of ex­ slowly than at any time in the last five years. Young pediency? Did the gallant songs from Parchman jail, heroes of the Movement are drifting back into school, the blood on Birmingham’s street, the death of William moving reluctantly toward the army, or simply wan­ Moore and his brothers—did these produce no fervent dering, like the remnants of a victorious but forgotten tumult in the lonely nights among judges, police, and crusade. Officials are turning to the service of the presidents? Perhaps our myopic bondage to the per­ Great Society. Is that the natural resting place for spectiveless present bars us from the vision of miracles a movement that began as an experiment with Christian such as these. love, became a syncretistic appeal to “all men of good Nevertheless we are bound and the appearances are will” and then a tool in the struggle for power? Is it what they are. And they seem to suggest that the natural that it should have been lured into the national task of redemption through suffering and dogged loving consensus to sing the paeans of a greatness created has been given up without sufficient effort. Perhaps by fiat, television, and money? the marchers and the singers have now accepted the The results are in, and in many ways they are im­ chilling conclusions of the black poet, LeRoi Jones, pressive, but at the same moment a strange, almost when he speaks with evident conviction of “the rotting inexplicable malaise has settled down like a spangled and destruction of America.” Or, do they look with shroud over the Movement. Somehow it all seems so less despair (but no more hope) to Bayard Rustin, overwhelming. The heavy-breathing octopus of gov­ that veteran of the struggle, as he says: ernment initiative seems to have sucked the life out of so many protests and creative actions. Is this the end Hearts are not relevant to the issue; neither racial of the nonviolent aspects of the Movement? Could affinities nor racial hostilities are rooted there. It is it be that nonviolence has passed and we are left no institutions—social, political, and economic institutions nearer to the beloved community than we were ten —which are the ultimate molders of collective senti­ years ago? Segregation remains at the core of the ments. Let these institutions be reconstructed today, American way of life. Unemployment figures arouse and let the ineluctable gradualism of history govern the formation of a new psychology.3 little compassion and are countered by contracts for ammunition, helicopters, and napalm. “Desegregated” Ill: Farewell, White Brothers, Farewell schools are shields for the continued alienation that both Negroes and whites endure, and the churches Such questions lead to reflections upon the future remain the last public—but increasingly irrelevant—• of a movement once called nonviolent, now often name­ bastion of fear. less, indescribable—like some rage. What is its direc­ Is this what was bargained for? Is it possible that tion, what are its goals? In a sense it is Rustin who dependence on federal power, a conservative, manipu­ has articulated what many persons believe to be the lative power, has actually sapped the clan vital of non­ newest (yet very old) goals of the Movement. Through violence? Could it be that the movement that began this attack on institutions Bayard and Malcolm’s heirs, with a promise to match “physical force with soul force” Martin and Muhammcd’s followers would all see a may well have found too easy a way out in matching common greater vision: to bring to America’s Negroes instead the physical force of the federal government a sense of manhood, a conviction of true human dignity. against the terror of A1 Lingo’s state troopers? Could How, specifically, shall that be achieved? Is there it be that the movement that promised to encounter possibly a role for nonviolence here yet? In a society the “enemy” with tough, protesting, forgiving love that so often equates manhood with the capacity to may have escaped the hard and costly encounter by use physical, destructive force against animals and appealing to Washington in the showdown? Is it men, this is a difficult matter. For many Negroes be­ possible that the movement that sang “God is on our lieve that America will recognize their manhood and side” was really more happy with the national guard their dignity more quickly through the sniper’s sights

MARCH /JUNE 25 of Watts than through the prison bars in Jackson. for dignity. It has evidently appeared that both can­ (Thus one reputable Negro professional will soon pro­ not be done at once. In some ways the new fascination duce a book that goes beyond the Deacons for Defense appears racist and in some ways it is. As such it may in its call for the formation of a Mafia-like protective simply indicate another way in which we have “suc­ police force among Negroes to face the federal gov­ ceeded,” another way in which the Negro has broken ernment with a grim alternative.) Only if Negroes— into the mainstream of American thought.) But here and whites—in America find some more transcendent again the question must be raised: Are these really standards of manhood could the situation be different. the things that bring dignity to a man, important Under such conditions of thought nonviolence is surely though they may be otherwise? Do the spokesmen for passe and has no role in the new phase of the Move­ such goals consider the members of the power “struc­ ment. For it suggests another standard by which to tures” in our cities and nation, the wheelers and dealers, measure a man. The vision of nonviolence suggests to be persons of dignity and true manhood? Do the that it is a man’s commitment to truth, to love, to life worshipers of power assume that Negroes would use that makes him truly man and not his readiness to economic and political levers in a more humane and “defend ’ himself. It affirms that manhood is to be compassionate way than others? Flow can this happen found in the ever deepening and interdependent life unless at the same time something is changed within of the loving community rather than in the traditional the human spirit? violence and personal isolation of romantic frontier The continuing problems of socialist nations reveal individualism. Whether nonviolence can ever deeply to us the human factor at the heart of the issue. New dent the American image of manhood is a moot question. institutions and control over them—no matter how And what of dignity? It is not surprising that the benevolent their intent—do not produce either human­ means of achieving dignity are now equated with po­ ity or dignity. The greatness and awesomeness of non­ litical and economic power. It is not surprising, but violence was that it promised to reform not only the it is so very disappointing in the light of history’s ver­ evil system and the men who ran that system, but it dict on power. Still even the voice that once spoke essayed a change in the nonviolent resistcr himself. of winning the enemy through enduring love now Is such a hope in vain? Or is it too much a threat, too says “political power may well . . . be the most frightening to realize that we might have to experience effective new tool of the Negro’s liberation” ; and one change no less radical than the society and the men wonders what struggles against the hardness of our we face on the line? Perhaps the devotees of non­ hearts led to this new path for him. One wonders violent change desired more of the pie-as-is than anyone if his words reflect a loss of hope- for any deeper way knew. Perhaps the burning ship was not so bad at all to dignity in the midst of a society of men and women if you could travel first class and dance with anyone whose capacity to coil themselves around power and you please. privilege seems greater than any capacity to receive Perhaps it was not their fault. Perhaps there simply the sword of love. is not present in America any philosophical, moral or Clearly power has become the theme. Even though righteous grounds for an understanding of new men or we have been greatly disillusioned by the uses of federal new society. Could it be that bad? power, even though a library of volumes and unknown graves mark the exploitations of private power, still IV: In the American Style there is an infatuation with political and economic force. “We must have jobs and income, not simply Whatever the causes, there now appears solid reason for what they mean to our families and our spirits but to believe that “they” have at least forgotten about for the lever they give us.” So goes the cry. “We loving, and at most may have learned to hate. If this must have the capacity to influence those political de­ is true then it may be that there is no hope for us cisions that concern us. We need the power of self- at all save a possibly slower “rotting and destruction” determination in the ghettos of Iiarlem and Chicago than Jones expects. and Detroit no less than the black men of Africa and Have “they” really learned to hate? How hard it the nonwhites of the rest of the world. The white man is to hear such words. How terrifying to live under is the same the world over and we do not trust him. such a cloud. Have they? While Martin King once Power alone can change our situation, can bring us spoke of enduring and wearing down the whites with the dignity of real men.” love, now a different set of voices can be heard in every This is the new theme in the Movement. (And section of the land, sections where even the brave those who are waiting yet to be loved by “them” need warrior of southern streets dares not walk when the to recognize the current preoccupation. It is a di­ “next time” becomes now and fire burns the land. rection that no longer offers any significant attention In such places Malcolm is still echoed and revered for to the needs of “our white brothers” for redemption, saying “I’m against anyone who tells black people to but rather focuses on the needs of- “our black brothers” be nonviolent while nobody is telling white people to

MENNON1TE LIFE be nonviolent . . . Let the Klan know we can do it. conspicuous evidence we have of the breaking down tit for tat. tit for tat.” In Los Angeles a young man of the economic machinery. I do not believe there reflects on the experiences of Watts’ riot and says: is any chance that the private, self-adjusting economy can provide today’s unemployed Negro with a job, It was the best thing that ever happened. You come the traditional means to dignity and self-respect. Tax to the Man and try to tell him, over and over, but cuts and war on poverty notwithstanding, most Negroes he never listens. Why, the Man has always been now without work are not likely to be taken up into killing. He first drove the Indians out. Now my the private economy again.5 arm’s almost been bit off. I’ve got to bite back. The When the hopelessness within them seemed to give a riot? There’ll be more of the same until the Man opens up his eyes and says “We’re going to give it vivid witness to such statements about their society to you because we’re tired.”'1 and their future, then they gave vent to their anguish in the American way. (Perhaps they do not hate us. Thus the capacity to endure suffering is exchanged Perhaps more than anything else they despise us. Per­ for the bitter resolve to wear out the deaf and blind haps they are blind in their rage because we did not “Man” with the capacity to inflict violence. learn in time, and if we did learn, then did not resolve Why is it that such voices seem more dominant in to act in ways radical enough to save them from decay. America today? Have “they” really learned to hate? Did they not want us to love? Is this the madness of Perhaps they knew all along. Perhaps they were it all? Is this why the heat, the seeming hate is so waiting, too, to see if consciences would truly be moved, intense? Are we like lovers in some limbo, acting out to see if deep changes in the society would be made the urgings of death, repressing the surgings towards voluntarily, to see if love might well prevail. Perhaps life and never never reaching far enough and long they knew their hate too well, knew its fearful debili­ enough to touch the fevered hand, the atrophied heart tating consequences, and waited, hidden from us, at on the other side? And where other broken seekers the other end of the brink of hope. Perhaps they did in other kinds of worlds would then take to the long not try hard enough, perhaps--they did not wait long silence of meditative night and slow dying, is it that enough, perhaps they should have entered the non­ we turn instead to violence and shall at least bum to­ violent movement more deeply, perhaps there should gether?) Is this the anguish imbedded deep within have been a movement for their concrete jails. the meaning of the young man’s soliloquy in Watts? However much we yearn for it to be different, they If it is, then what more than failure could we have are waiting no longer. They are rising up, and it must expected of nonviolence in such a land as ours, when be known and it must be affirmed that their response faced with such terrible pain and humiliation? What is no new hatred, learned at our feet. It is as old as could we expect of nonviolence in a nation that had man, old as the first slaveship rebellion, old as Walker’s come to being in the midst of armed revolution? What Appeal and Nat Turner’s rusty sword, old as the Dea­ could we expect of nonviolence in a nation that had cons for Defense and Negroes With Guns. It is a re­ realized its Manifest Destiny over the unburied bodies sponse more human than black, a reaction to humilia­ of the natives of this land? What could we expect tion, exploitation, and fear. So it is not that “they” when the savagery of Civil War seemed required to have learned to hate, rather they were human all bring freedom to four million men in the land we along, just as “we” are, and they knew the arts of believed chosen by God as the world’s last best hope? hate, knew them well. They were only waiting with What could we expect of nonviolence in a nation cool, masked hope to see if Martin King would make that had bombed some enemies into submission, atom­ any significant change in the American way of life. ized others out of existence and now lives easily with In their eyes he did not. If there were changed the threat of complete annihilation of all who would consciences they could not see them. What they saw seek seriously to oppose or dominate us? What could was force and pressure and the power of law, of money we expect of nonviolence in neighborhoods where and of guns. Meanwhile they were still unemployed, frightened policemen recorded their fear in fierce still given atrocious schooling, still kept out of the words and quick guns? What could we expect of a Man’s communities, still humiliated by social workers society that defines manhood as the state of being and coerced by police — in spite of all the highly willing to “fight for your rights” ? praised laws. Periodically they were still being swept Violence to the enemy is built into the American off the streets into the patronizing, isolated job corps grain far more deeply than nonviolence. Negroes in camps or into the burning jungles of Vietnam. They Chicago and Los Angeles and Atlanta consider the Man had neither the words nor the concepts but they knew to be their enemy. They have seen the economic, the truth was being spoken by the man who said: educational and residential walls being built stouter and higher against the majority of them. They attri­ The unintegrated Negro is the symbol of our demo­ bute this either to the malignant purpose or the care­ cratic failure and the unemployed Negro is the most less disdain of the Man. Why should they not turn to

MARCH / JUNE violence if they believe that he will listen to nothing else? The North claimed to offer more, partly because it When will the violence come south? If some ob­ just was not the South. So its frustrations are greater, servers are right it has begun in the North because and TV simply helps to make all of it breathlessly vivid. the cities of that promised land were once considered Thus the argument goes. pinpoints of hope in a racist society. Something more If this is true then we need wait only long enough than despair was expected where hundreds of laws in the South for our city officials, newspaper editors, were on the books and where newspapers daily and and chambers of commerce to announce to the world fully condemned the white South. Now the moment our new image. Soon we too will claim to be fully of truth has come and many Negroes have discovered liberal, desegregated and great havens of economic op­ that their hopes are being dashed more cruelly because portunity for all men. We too will no longer have any they had hoped for more. Northern residential segre­ racial problems. We will have gathered all our Negroes gation is more humiliating because it is denied. North­ from their diaspora throughout the cities and placed ern unemployment is more difficult because the food- them in concentrated enclaves. Then we will chide producing land has been left behind and the signs of the rural areas of the South and ask for federal action other men’s affluence are even more obvious. Northern on behalf of those wonderful Negroes. When that schools are more offensive because they have been day comes we can expect our own explosions, explosions “desegregated” in some places for a long, long time. that will make us long for Birmingham and Albany.

Five hundred Negroes participated in an integration march in 1962 at Albany, Georgia. One hundred twelve were jailed (or “parading without permit.”

28 MENNONITE LIFE For as long as Negroes expected us to act like South­ hope that such a day could possibly begin to appear? erners, clinging to official segregation, practicing in­ So we return again to hope. Perhaps the problem formal desegregation, waiting for “them” to love, we is lodged deeply in that direction. Is it possible that could escape. Once we claim to be as good as the our capacity to hope is now as far from us in America North, our nakedness will be seen. For in the eyes as our sense of moral absolutes? The conquest of non­ of black sensitized men we shall be as bad, as frus­ violence depends both on hope and upon truth. It trating and as provocative as Chicago or New York. speaks of love and goodness, of evil and wrong as if Then the burning will begin. Such seems to be the such things were real, as if amoral meant immoral. price of progress in our America. Could it be then that the failure (how sad a word!) We say it is madness for them to choose violence. of nonviolence in our own generation is a sign of our Their minority status in a hostile nation would make multiple loss: loss of hope, loss of nerve and loss of any their destruction certain. But they find it hard to truth outside our own small, quaking lives? The ul­ hear us when any night’s newscast brings to them timate vision of nonviolence is the beloved community. glimpses of the American style in the world. Is their Where shall we find our model in the midst of Ameri­ madness any greater than ours when the nation attempts ca’s age of personal isolation and corporate fear? the same approach in a world where “we” are in a Where shall we find it in the midst of our non-families? minority? Is our destruction any less certain? The Where shall we find it when we protect ourselves voice of conscience from Montgomery once proclaimed against the majority of the human community with to Negroes that the use of violence to achieve justice never sleeping silos of concentrated hell? would cause their “memory to be shrouded with the Perhaps it was all too wild a dream in the first place, ugly garments of shame.” The nation seems little this hope of redemption. Perhaps it was a child’s fan­ concerned about the way future generations will judge tasy in the sleep of night, or another Negro folk tale its dress. Why should the Negroes care more? dredged up from the long dead age of faith. But if it was, then who shall preserve us from the day, from V: Shall We Overcome? this age, from the sudden blaze of fiery light? Perhaps such harsh reflections can lead us to one of the deepest insights for the present moment. It may Speak to Us of Love, But not Much well be that in a society of violence it is no longer In the midst of our endless, almost involuntary, hope­ a matter of our learning to love the Negro, but our less search for “them,” for the black brothers who once learning to love. Perhaps we shall find no solution for held hope for us all, there is something raging within the explosive problem in our own midst until we eschew that turns us instinctively to glance toward the man violence as a way of life in international affairs or keep who preached the tender words so very long ago. the Negroes out of the army and away from TV sets. Now ten years older, a thousand years sadder, the For who can tell the black, indignant men that violent wounds of evil upon him, he still seems to search for solutions are no real solutions while he has television grounds of hope — sometimes desperately. As he moves or can join the military forces? Who can speak of the — such burdened moving — from East to West, from need to love those who arc hating him when our na­ ghetto to cotton field, searching for his followers, we tional policy is at least to frighten and at most to cannot stifle a sudden, urgent call, a call to him. destroy those who hate us? “Speak to us of love; speak of hope; speak of brother­ Can the American Negro — so very American — hood,” we say. And all we hear is the anguish of his change his heart before the rest of us? Once Martin troubled words describing, protesting napalm and gas King and a host of other men deeply hoped for this. and death in Vietnam. Once they thought the Negro might bear some Mes­ We are angry; and in our anger’s rigid, fearful sianic possibilities for our nuclear-ringed world, but strength we push to keep him in his place, his place of the evidence is not with them now. We have not civil rights, his place of nonviolence, his place of love learned to love soon enough, and Negroes have not for us. chosen to be the suffering servants of the society on “Speak to us of love, not of fighting for our freedom a long-term basis (most of them had no desire for this against ‘them,’ ” we say. on even the briefest terms). Now we must do our What must he think as a billion of the humiliated own loving and it may be too much to require, for “them” gather in watchfulness under the strange dark­ now it must include Negro and Chinese and Castroite ness of his visage? What ranges of almost bitter sadness Cuban and a variety of intermediates. Indeed the and weighted laughter must the somber shades of flesh “we” must now be expanded to encompass both the and blood conceal? black and white non-lovers and haters. Perhaps this What must he think? is what it really means to overcome, to overcome even Who will save us from the breaking in of fire, of light? our we-ness and our they-ness on a scale no less than the measurements of the globe. Have we given up all

3. Commentary. February, 1965, p. 28. 1. Martin Luther King, Jr., Stride Toward Freedom. New York: 4. Christianity and Crisis. October 4, 1965, p. 201. Ballantinc Books, 1958, p. 51. 5. W. H. Ferry. “Toward a Moral Economy.” Unpublished mimeo­ 2. Ibid., pp. 177-178. graphed copy of a speech delivered in Atlanta, Georgia, Dec. II, 1965.

MARCH / JUNE 29 H. R. Yoth: Ethnologist

By Fred Eggan

H. R. Voth as Mennonite mission­ 1870s the Russian colonies were Voth made his first visit to the ary is a controversial character and severely tested. As a result, the con­ Hopi country in the autumn of 1892, in recent years has been blamed for gregation to which the Voths be­ and the following spring the board many of the difficulties experienced longed removed to Kansas in 1874 decided that a mission station should by the Hopi Indians of Third Mesa and started a new colony near New­ be established. —unfairly in my estimation, as I ton. Voth and his family proceeded via hope to show. But H. R. Voth as Voth was the only member of the Holbrook to Kearns Canyon by ethnologist was an important figure colony who spoke English. He means of a Mormon freighting out­ in the development of anthropology taught school for two years before fit and stayed with Superintendent around the turn of the century, and attending Wadsworth Academy in Collins and his wife, old friends his collections of Hopi material cul­ Ohio, and later the Saint Louis from Indian Territory. After visit­ ture, his reports of Third Mesa Medical School, where he spent a ing all the mesas, Voth decided on ceremonies and other aspects of year learning the elements of medi­ Oraibi, the largest Hopi community, Hopi life provide an unrivalled cor­ cine in preparation for missionary as the best location for his mission. pus for the serious student. Of his work. His first assignment was to Oraibi, with over 800 Hopis, was contemporaries only A. M. Stephen, the Cheyenne and Arapaho in what already too large for the land base who resided at First Mesa begin­ was then Indian Territory, and later immediately available, and the vil­ ning in the 1880s, and J. W. Oklahoma. These Plains tribes, fresh lagers were sharply divided on the Fewkes, who represented the Bureau from military defeat and subjection, question of sending their children of American Ethnology, made com­ had only recently been established to the new boarding school establish­ parable observations on Hopi cere­ on reservations, and they were not ed a few years earlier at Kearns monial life and culture. How the easy to work with. Voth spent most Canyon, some twenty miles to the Reverend H. R. Voth became an of the decade of the 1880s with the east. Initially all Hopis opposed the ethnologist, after having established Arapaho, learning to speak the lan­ school, since it disrupted the initia­ the first mission among the Hopi guage, collecting Arapaho tales tion rituals and training essential Indians since the Pueblo Rebellion (some of which he published much to the continuation of the elaborate in 1680 drove out the Franciscans, later), recording Ghost Dance songs Hopi ceremonial system. In 1890 the will be the major theme of this as well as carrying out his mission government had brought a group of paper. duties, and maintaining a volumi­ Hopi leaders to Washington, and the Heinrich R. Voth was born in the nous correspondence in German with trip "convinced” most of them that village of Alexanderwohl in south­ the Mennonite Conference. The they had no choice. Lololoma, the ern Russia in 1855. His parents Dawes Act of 1887 which allotted Oraibi village chief and leader of were part of a German Mennonite the reservation lands to individual the Bear clan, was opposed by the colony which had been offered sanc­ Indians, interrupted the mission “traditionalists” led by Yokioma, the tuary by Catherine the Great, and work. Kokop clan chief and Lomahong- the young Voth grew up in the vil­ In 1891 Voth took a six month’s yoma, the Spider clan leader. The lage, learning both Russian and leave of absence to visit his old resulting factional quarrel led to the English in addition to his native home in Russia, and during his ab­ division of the ceremonial system, German, and preparing for a life in sence the Mission Board decided to and the ultimate splitting of the the church. The Mennonites were establish a mission among the Hopi village into two almost equal parts an outgrowth of the sixteenth cen­ Indians, and asked him to take up when Yokioma led his followers off tury Anabaptist movement which the new assignment on his return. to found Hotevilla in September, repudiated war and emphasized the En route back to Kansas Voth mar­ 1906. rebaptism of adults as a result of ried Martha Moser, a former mis­ Voth, initially unaware of the tur­ personal conviction. Adherence to sion worker, in Dalton, Ohio, his moil ahead, rented a Hopi house pacifism and nonresistance led to first wife having died earlier. With while he started construction of his frequent persecutions, and in the the president of the Mission Board, mission station on land provided along the wash, a mile away from 0 MENNONITE LIFE the village, and began to learn the Hopi language. It took almost two years to master the language, and after the mission was built he and his wife began to hold meetings in the streets and plazas. As they be­ came more proficient in Hopi they entered into every phase of Hopi life, becoming acquainted with the various families, aiding the sick, and attending the ceremonies. In a retro­ spective account of their decade as missionaries from 1893 to 1902, Voth reported that under the Hopis’ “outward filth and degradation there were splendid lovable natures, immortal souls to be saved.” But it was mainly he and his wife who prepared the way: “If we could have made the gate a little wider, the road a little less narrow, we could have had many converts, but as it was, none came to a full deci­ sion for Christ.” In the spring of 1901 his wife died in childbirth and Voth decided to leave the mission field, at least temporarily. He had become increas­ ingly interested in Hopi ceremonial life as the rituals followed one an­ other in order throughout the sol­ stitial year, and through the inter­ was rehabilitated during the war he reports on his personal assess­ est of George A. Dorsey he began to but was later struck by lightning, a ment of the Mennonite missionary prepare collections for the new sign to the Hopis that their deities activities: Field Columbian Museum in Chica­ were still opposed to the Mennonite The first Mennonite missionary go. He remained a year longer, initi­ intrusion. It still stands as a gaunt to the Hopi, H. R. Voth, was an ating his successor, the Reverend reminder of an important period in aggressive evangelist and anthro­ J. B. Epp, into the language and Hopi history. pologist. He gathered many Hopi work, and began the church on In recent years the Mennonites artifacts, made intensive studies Oraibi mesa that became his monu­ have come under severe criticism of their customs, vocabulary and religion, and wrote carefully and ment. J. B. Frey soon came to help from Laura Thompson in her Cul­ voluminiously about them. But he, with the mission, and a few of the ture in Crisis, A Study of the Hopi as had the Catholic fathers before Hopis accepted Christianity and Indians (1950), in which she ex­ him, also antagonized them. The were baptized. By 1905 the factional plains the “breakdown in the cere­ present missionaries feel they are still the objects of a resentment disputes in Oraibi were reaching a monial organization in the Menno- that was aroused by pioneer mis­ climax. Epp had returned bringing nite-dominated villages through the sionaries. [p. 84] a wife, but opposition to the mission undermining of the authority of the work was so great that he had to priesthood, the conversion of the The Voth archives and journals leave for a while. chief priests, and the subsequent will ultimately provide a more defi­ In the 1920s Voth characterized lapse of the ceremonies they led”— nitive answer. In the following pages the Hopi reservation as one of the and in general the upsetting of the we shall see kindness and under­ most difficult of mission fields. In organic balance of the social system. standing as well as behavior which thirty years the converts numbered This overstates the influence of the would not escape censure today. only about forty in all—an average Mennonites and neglects environ­ We might now look more specific­ of a little more than one a year. He mental factors such as pressure on ally at II. R. Voth’s development as added: “Of course we hope for more land, limited water supply, and the an ethnologist which led, among in the future but even as it is—it new alternatives provided by the other things, to the collection of pays!” Today the mission still sits government. Alfred Siemens, a Hopi materials which are described along the wash with a school for young Mennonite scholar from Brit­ in the present catalogue. In Eliza­ beth Q. White’s account of her child­ children, and the congregation of ish Columbia, has provided a more hood in No Turning Back (1964) the Mennonite church in New Orai­ balanced view. In “Christ and Cul­ bi is not much larger than in the ture in the Mission Field,” publish­ we have a number of glimpses of 1920s. Voth’s church on the mesa ed in Mennonite Life (April, 1962), Voth. He had lured her father to help him and the daughter often MARCH / JUNE tagged along. In 1894 a new school deuce widened. J. W. Fewkes want­ making it to aid in my studies. If had been built at the foot of the ed comparative data from Oraibi I leave this work the collection will mesa, and the government was using for his First Mesa accounts, but probably be for sale and those stone Navajo policemen to round up the Voth was reluctant to let Fewkes articles will then be subject to your children. Lololoma, the village chief, publish his material for fear of order.” had given his promise that the chil­ weakening interest in his own pro­ The documentation that Voth pro­ dren would attend the new school, posed accounts. In a letter to Su­ vided for his collections was both but the conservatives refused and perintendent Collins as to the ef­ complete and perceptive, and he had hid their children as long as possi­ fects of the ceremonies on the teach­ a passion for accuracy that greatly ble. The friction between Lololoma ings of the government schools, impressed Dorsey. Dorsey returned and Yokioma intensified as children Voth stated that “As a whole the in December of 1897 to see the were caught and taken to the school ceremonies are devotional and ser­ Oraibi Soyal ceremony, the keystone where they were bathed and given ious,” but the obscene sideshows of to the Hopi ceremonial calendar, new clothes and new names. Eliza­ the clowns were degrading and fil­ which Voth had observed annually beth’s parents, Qoyawayma and Se- thy, and the whipping of the chil­ since 1893. Dorsey had earlier pro­ venka, were conservatives and Yoki­ dren at initiations was a serious vided Voth with a camera and a oma and his followers often visited problem. He asked whether the gov­ typewriter, and he soon proposed to Voth to discuss their problems and ernment might not prohibit certain Voth that he come to Chicago and get his advice. Later, when the con­ features of the ceremonies. Voth prepare a series of exhibits on Hopi servatives were imprisoned in Alca­ was a member of the Indian Rights culture and a set of monographs on traz after the founding of Hotevilla, Association and was concerned with the major ceremonies. Voth was Voth remained their means of com­ both policy and appointments. In tempted but he was unwilling to munication with their families until 1897 he wrote that the Hopi had leave the mission even temporarily they were released. reached a crisis and that much of until a successor was available. In During the 1890s Voth began a the good work was at a standstill. the meantime he began a corres­ systematic study of Hopi social or­ “We are getting discouraged.” pondence with Dorsey which con­ ganization and ceremonies in order Later in 1897 these interests be­ tinued over the next decade and a to understand better their religious gan to take a new direction. Dr. half, covering a wide variety of beliefs. He attended funerals and George A. Dorsey was Acting Cur­ topics of mutual interest. Dorsey inquired about their conceptions of ator of Anthropology in the Field had interested Stanley McCormick, the afterworld, and of good and evil. Columbian Museum, established af­ a member of the prominent Mc­ The Kachina cult particularly inter­ ter the World’s Fair of 1893. He Cormick family in Chicago, in sup­ ested him because of the initiations visited the Hopi reservation en route porting the Hopi exhibits, and Voth of the children and the masked from a summer’s field trip to the was given funds for both collecting dances which occupied the winter coast of British Columbia and dis­ and planning exhibits. All of his and spring periods. He began a covered Voth. Dorsey was the first publications from 1901 until 1912 collection of the dolls which the Ph.D. from Harvard’s pioneer an­ were brought out under the auspices Kachinas presented to the girls on thropology department, and had of The Stanley McCormick Hopi particular occasions. He also began been put in charge of developing Expedition. to sort out the bewildering variety exhibits and making new collections The death of his wife and the of Hopi deities who were associ­ for the growing museum. He was a needs of his children were impor­ ated with various aspects of nature sophisticated administrator; during tant factors in Voth’s decision to and culture, and represented on the the next decade he brought together leave the mission field temporarily altars set up in the Kivas for the a remarkable staff at the museum in 1901. He had reconstructed sev­ calendric ceremonial performances. and raised large sums of money eral Hopi altars from his photo­ “The religion of the Hopi,” he wrote, from Chicago financiers and indus­ graphs and measurements for the “is preeminently a product of his trialists to support museum activi­ Field Museum and with Dorsey’s environment. Being- surrounded by ties. guidance, had prepared a manu­ a harsh and forbidding desert, awe Dorsey immediately borrowed script on The Oraibi Soyal Cere­ inspiring in its solitude, stern and some 400 specimens from Voth, mony which was published in March, inhospitable, he is strongly modified including a collection of kachina 1901. Voth had the confidence of by its subtle influences, and his dolls and a large number of stone the Hopi chief priests and was al­ altered nature shows itself in his implements and weapons, as well as lowed to witness the kiva rituals, daily life and in his attitude to­ some twenty-four masks that he had despite the growing schism in the wards those unseen but real forces accumulated. Voth specified that village and the opposition of some of nature which determine and go these were a “loan,” since mission­ members. In December Voth’s ac­ to make up what we call religion.” aries were prohibited from trading count of The Oraibi Powamu Cere­ As Voth became more knowledge­ and he had recently been denounced mony was published. These two vol­ able about Hopi life he was called as a “Russian Jew trading with In­ umes alone would make his repu­ on for advice with regard to reserv­ dians all the time.” He wrote Dor­ tation as an ethnologist; they were ation problems — trading posts, sey that “Neither the collection as soon followed by a series of further schools, Navajo incursions, missions a whole nor any part of it is for accounts of ceremonies and of other — and the scope of his correspon- sale as long as I stay here. I am aspects of Hopi life, which provide 9 MENNONITE LIFE an unrivalled corpus on the Hopi. new El Tovar Hotel was soon to Dorsey, he said: His correspondence with Dorsey open. Huskel was the son-in-law of Before I left last spring [1912] I reveals Voth’s growing ambivalence. Fred Harvey and had entered the suggested certain work with the He notes that “no other white man company in 1898, founding the In­ Hopi Collections to Sims and Owen. will ever get in Oraibi what I now dian Department in 1902. Voth 1. Continuation of the series of have," and goes on to say that he wrote Dorsey asking if he should Hopi altars. ought to be working full time but help out the Fred Harvey people 2. Reproduction of shrines and springs. cannot: “I am a missionary here and evidently received an affirma­ 3. Overhauling of (Drab) Flute Al­ and have to be loyal to my calling tive reply, since he reported two tar now that I have the meas­ and to my Board." With the com­ months later that “our Hopi House urements. pletion of the Soyal manuscript, — a large structure — progresses 4. "Aging” altars for appearance. Dorsey again asked him about work­ nicely." Whether Voth contributed 5. Preparing publications on Ni- man and Oraibi Flute cere­ ing full time. “My idea would be to to the “large amount of museum monies. I have many splendid add you permanently to the staff of quality crafts" shipped to Grand photographs. the Museum, giving you ultimately Canyon in 1904-5 is not clear from (5. Working up and publishing songs the position of Assistant Curator of the records, but in his spare time —the records of which I pro­ cured for you some years ago. Ethnography." he was more than busy reading 7. Publication on Kachinas—masks, Voth still temporized but the new proofs on several manuscripts in dolls, etc. publications resulted in criticism at press at the Museum. 8. Further study in the field, es­ home. Late in 1901 he wrote Dorsey In the spring of 1905 Dorsey pecially of songs and the Kachina cult, of which we know extreme­ that “People have heard that I was wrote Voth that Stanley McCormick ly little. again working for the Museum, and would probably not support further now a storm of prejudice against work with the Hopi and suggested Dorsey’s reply was brief and re­ me has been fanned and is blowing other expeditions that he might gretted “that it will not be possible through our churches. I have ex­ want to consider: Brazil, the Rio to go on with the work in the South­ plained about these publications and Grande Pueblos, the Amur River, west." have an understanding with the Mis­ the Interior of Labrador, German Voth had ended his letter to Dor­ sion Board ... but it will take my East Africa, or German New sey: “I was in Oraibi lately, doing personal presence in Kansas to fully Guinea. “I have faith in your ability a little work for Mr. Huekel, which explain what I am doing." He went to go into a tribe ... make scien­ he had asked me for.” This is un­ on to say that on January 1, 1902 tifically complete and valuable eth­ doubtedly a reference to what be­ he would have been in mission work nological collections, and prepare a came later the Henry R. Voth Hopi for twenty-five years and “I shall report on the same,” Dorsey wrote, Indian Collection at Grand Canyon, on that date consider my official and he asked Voth to think about Arizona, the catalogue for which connection with the Mission severed. it. The salary was tempting, one was prepared by Voth in 1912. By­ I can then do work easier—though hundred and sixty dollars per month ron Harvey III, in his Introduction I have a right now to do it.” and expenses, and the time varied to the publication of Voth’s original Dorsey urged him again to take from two to five years each. catalogue in 1967, says that “In a position on the staff of the Muse­ Through Dorsey, Voth had become 1912 he sold a collection to the um but Voth, while expressing his a founder of the new American Fred Harvey Company which had appreciation of Dorsey’s confidence Anthropological Association and was conceived the idea of adding it to in him, replied that he was not yet beginning to attend meetings. He the display at the Hopi House, built ready to sacrifice the position he was tempted but decided that his in 1905 for both the display and held among the Mennonites and family and business interests had to sale of Indian craft. Voth was re­ would prefer to continue his re­ come first. tained to describe the specimens.” searches at Newton—“this our peo­ Five years later he received word The 1912 collection is labelled ple would excuse and understand.” from C. L. Owen, Assistant Cur­ •“Hopi Collection No. 2" and is — or A few months earlier he had begun ator of Anthropology at the Muse­ was in 1967 — preserved virtually the Oraibi chapel on the mesa, and um, that they wanted him to con­ intact at the Hopi House at Grand he was well along on his description struct four altars, two to three Canyon. “Hopi Collection No. 1” of the Snake and Antelope cere­ shrines, and a representation of a was sold to George C. Ileye in 1918 monies and the women’s Ottqolc Ilopi spring to add to the nine altars and is presumably at the Heye Foun­ ceremony, both published in 1903. and representations originally con­ dation in New York. This collection He was soon to start Tradition,s- of structed. Voth replied that he would was derived from several sources the Hopi, published in 1905, stories like to do it, but since he now had but included some twenty-five care­ he collected in the vernacular and another occupation he asked to do fully listed specimens from the Fred without an interpreter. the work at home. He estimated Harvey Voth Collection secured a- While working at Newton, Kan­ that it would take eight months and round 1909. The lists of material sas, in August, 1904, Voth received Owen authorized him to go ahead. culture provide a better idea of Hopi a letter from John F. Huekel asking After Voth completed the task daily life than do Voth’s major pub­ if he would help the Fred Harvey and had installed the altars in Chi­ lications. Company design and build a Hopi cago he made a survey of what still Voth’s last monographs were also House at Grand Canyon, where the needed to be done. In a letter to published in 1912 by the Museum. MARCH/JUNE to Dorsey saying he had not had an opportunity to round out his Hopi work and suggesting that he would be glad to do further work at home if the Museum were interested. Dorsey apparently never replied and was soon to leave the Museum. In 1915, during the war, Berthold Läu­ fer, Dorsey’s successor, wrote to Voth asking him if he had any manuscripts for publication and ex­ pressing a hope that they might be able to continue with the construc­ tion of altars and other projects. But Voth had not as yet put his notes and photographs of the Oraibi Flute ceremony together and the matter was apparently dropped. What can one say about Voth’s role as ethnologist and as mission­ ary? The answers may be found in the H. R. Voth Collection at the Bethel College Historical Library in Newton, Kansas, and in the journals in the possession of his daughter; the correspondence I have consulted at Bethel College and in the Field Museum provides an outline of his career and indicates some of its contradictions. As a Mennonite mis­ sionary the Reverend Voth stood for pacifism and nonresistance to au­ thority and for individual decision with regard to religion. Hopi con­ verts were forbidden to watch Hopi ceremonies once they were baptized or to take part in any ritual activi­ ties, a policy which cut them off from their relatives and often forced them to move from conservative villages. When his own Mennonite communities turned on him Voth experienced a similar ostracism at first hand, but it did not cause him to rethink the mission operations. As Voth became more interested in the Hopi in terms of their cul­ ture he began to systematically Chief Loloma study their ceremonies and collect ceremonial objects. Hopi ceremonies are in the hands of societies which require initiation for admittance to In the Preface to the Oraihi Marau altars and prepare further papers the secret and sacred portions of Ceremony, Dorsey states that on Hopi ceremonies and customs, their rituals, and Voth initially and to add new ethnic features to Through the renewed generosity of the Hopi collections. gained access to the Kiva rites Mr. Stanley McCormick, the Field through cultivating the friendship Museum of Natural History re­ But the Marau monograph had been of.the priests and through learning sumes investigations among the left over from the 1905 group of the Hopi language. Where there was Hopi Indians of Arizona. The ser­ publications and Brief Miscellaneous opposition to his presence he some­ vices of Mr. H. R. Voth, who has Hopi Papers, which followed, was made that tribe the object of spe­ times forced his way into a kiva, cial studies, have again been secur­ composed of odds and ends. justifying his intrusion on the ed to construct additional Hopi Later in 1912 Voth again wrote grounds that he had permission 34 MENNONITE LIFE from the chief priests of the cere­ dancers, and their relationship to the conversion of Charles Frederick, mony. Without their confidence in rain and crops. For all his interest the younger brother of the village his activities he would never have in Hopi religion he never attempted chief. The priests who gave up their received the information that he to understand it in its own terms ceremonies did so for quite other was given. More serious were the because he had already defined it reasons, as Titiev’s account of Old later accusations that he had “stolen as false. Oraibi (1944) clearly shows. Nor their secrets” and published them Voth excelled as an ethnologist. did the Mennonite influence “render for all to read. The details fascinated him and he difficult the implementation of any In 1913 Voth was hired by the was never content until he had federal policy which fosters self- Fred Harvey Company to install everything in place. The account of government,” as she also claimed. three altars in the Harvey House the Soyal ceremony, which Dorsey The Indian Service bureaucracy (of at Albuquerque, and so authentic and Voth did together, is relatively which her then husband, John Col­ were the reproductions that First brief and Voth kept adding more lier, was Commissioner) didn’t re­ Mesa I-Iopis are said to have asked data until Dorsey wrote him that quire assistance from the Menno­ for their return, in the belief that we “don’t need to wait until the nites to make self-government diffi­ they had been stolen and sold. Twen­ subject is exhausted” before pub­ cult. ty years later a number of Hopis lishing. As their collaboration con­ In this brief essay we have tried from Third Mesa were taken to the tinued the Hopi provided an inex­ to illuminate the Reverend Voth as Century of Progress in Chicago; haustible supply of ethnological de­ Mennonite missionary and II. R. while visiting the Field Museum tail, built up over a millenium and Voth as ethnologist, or perhaps bet­ nearby they discovered the Hopi more of addition and accumulation, ter, ethnographer. We haven’t been altars and other exhibits which as new groups joined the early set­ able to reconcile the two "persons,” Voth had built and installed around tlers on Black Mesa. For Dorsey and indeed, Voth himself seems to the turn of the century. So realistic and the Museum he was an ideal in­ have been unable to choose one role were the figures that the Oraibi vestigator, one who could make col­ or the other or to integrate the two Hopis thought they could identify lections, interpret them, and put in a meaningful way. Despite his in­ Don Talayesva, the author of Sun them on exhibit for the general pub­ ability to make up his mind, or Chief, as one of the Soyal perform­ lic. But as time went on he kept re­ possibly because of the tension cre­ ers, an accusation which resulted in peating what he had already done ated by his two roles, Voth has his being excluded from ceremonies until he had practically all the Hopi left us with a remarkable series of until Mischa Titiev could secure altars on display. As an ethnologist studies of Hopi life and culture statements from the Museum which of Hopi life he had no peers but which form a foundation for all cleared him of any connection with the task of interpretation has had future studies, and for which we the exhibits. to be carried out by others, and can be exceedingly grateful. Later, Panimptiwa, one of the particularly by Mischa Titiev for Note on sources. I am indebted critics of Voth, assumed the leader­ Third Mesa. to the Bethel College Historical Li­ ship of the Poivamu ceremony at Why Voth never became a per­ brary at North Newton, Kansas for Oraibi when his elder brother died. manent member of the staff of the permission to utilize the Voth Ar­ Not knowing the details of the pro­ Field Museum, once he was free of chives, and to Dr. John M. Janzen, cedure, Titiev reports that he was his obligations to the mission, is a former student, for his kindness forced to follow Voth’s account, more difficult to understand. We in making a preliminary survey of which was translated for him by his have provided some of the reasons their contents. I have also made ex­ grandson, in order to carry out the above but only a detailed study of tensive use of the files on the Dor- ceremonial activities. his journals will provide the full sey-Voth Correspondence and other For some reason Voth never evidence. Pie did have the task of materials in the Field Museum ar­ studied the major men’s societies, looking after his children from at chives. Voth’s extensive photograph­ Wowochim, Tao, Ahl and Kwan, least two marriages, and he un­ ic collection of some 1500 negatives, which were collectively concerned doubtedly had property in Kansas, the majority of which pertain to the with initiation into manhood and and probably also in Oklahoma. But Hopi, have been made more avail­ intimately associated with the dead his reference group, first and last, able 'through the efforts of Profes­ and the underworld. The factional was the Mennonites, and he main­ sor Emil Haury. disruptions of the 1890s and early tained his relations to them until This article was originally pub­ 1900s were such that tribal initi­ the end. lished as an introduction to a cata­ ations were not held on Third Mesa Laura Thompson's accusation that log of artifacts collected by Voth until 1912, but Voth must have been the Mennonites undermined the au­ and now deposited in the Heard aware of their significance. Nor thority of the priesthood through Museum, which kindly granted per­ did he ever solve the problem of conversion of the chief priests which mission to reprint Eggan’s essay in who the kachinas were, since he had led to the subsequent lapse of their Mennonite Life: Barton Wright, early rejected Fewkes’ hypothesis ceremonies does not hold up under ed., Hopi Material Culture: Arti­ of ancestor worship. Hence he miss­ scrutiny. Neither Voth nor his suc­ facts gathered by H. R. Voth in the ed the significance of the equation cessors ever converted a major Fred Harvey Collection (Flagstaff: of the dead with clouds and masked leader; the closest they came was Northland Press, 1979). MARCH/JUNE 35

Lecture for a Limited Audience

by John Ruth

Preacher Christian Halteman, of the Salford Mennonite congregation, Wrote, in 1782, On Easter Sunday, no less: "There are two kinds of people in the world.”

Two centuries later, as I preach in the same congregation, I remember how, as I studied in the university, A philosopher told me such thinking was embarrassingly too simple. So did an anthropologist, several types of psychologist, A sociologist, a historian and a theologian. Also a European writer who came through and said (Being quoted complete with accent for the next half a month), "The executioner is the bond of the community of man.”

A friend at a party did agree that there were two kinds of people, For about thirty seconds, but then amended it to three: Bad men, liberated men, and women. There might be—it was conceptually possible— Some bad women, too, But you couldn’t be sure which ones they were, Because they had all been so immemorially victimized That for the next while, at least, Moral categories were not useful in this case.

Talking about "two kinds of people,” My friends told me, was potentially dangerous: A Cain-and-Abel type of dichotomy; And we need as few oversimplifications as we can j^et For the next century or so, Or at least until we can get the computer fully humanoid. It’s necessary to realize, they said, If you expect to be taken seriously in today’s global milieu, That there are innumerable types of people.

Having experienced this stimulating intellectual interchange, It tickled me to remember how much gall old Christian Halteman had. You’ve got to live in a small township like Upper or Lower Salford, To believe what he did, or believe that some people can believe it. As Shakespeare once wrote: "Home-keeping youth have ever home-bred wits.”

There are two kinds of people, this preacher said.

Now Christian had an ancestor, Hans Haldeman, Oh, about a great, great-grandfather, Who was branded in Switzerland with the Bernese seal,

MARCH/JUNE 37 And expelled into Burgundy with pus running down his back, Because he wouldn’t go to communion in the right church, And he wouldn't fight for his country. (His people also insisted they would tell the truth without an oath.) His expulsion was done at the recommendation of some concerned clergymen. The only valuable export Switzerland had then was soldiers, And when you refused to respect the military system, You were unravelling the fiber of Christian society.

The difference between kinds of people That made a difference to Hans Haldeman— Christian’s great-grandfather— Was that there was a kind of fellow-Christians of his Who claimed a God-given responsibility To have a red-hot iron applied to his back. Maybe that's where those Haltemans got their habit of oversimplification, Because Hans must have been sorely tempted to believe (In the heat of the process) That either he was a different kind of people than these fellow-Christians, Or else that he and they were believing in two different Gods. Being a monotheist, certainly, he must then have thought— Well, you draw the conclusion. It was very confusing for Hans, And of course quite painful.

I trust he prayed, “Father, forgive them,” But, as he felt the kiss of the iron, Could you blame him (or his descendant Christian of Salford, Hearing about this, or reading about it in the Martyrs’ Mirror) For thinking that there might just be two kinds of people: Those who believe in a God who says you can kill If you’re morally certain it’s necessary, And have checked with your bishop first if there was sufficient time. And those who believe in One who says, “Thou shalt not kill, and there’s no fine print to that” ?

Two kinds of people, not psychologically, but theologically.

What I seem to be trying to say is: it’s a fact That there are people in the world who will use a sword On human flesh, Or an M-16 or an Enola Gay, If there are good enough reasons. And then there are people who won’t do such things for any reason.

That second category does exist.

I’ve never seen a systematic history of it from Crowell or Macmillan’s (Well, yes I have, but it was a history of pacifism. Christian Halteman, the farmer-preacher, never heard about pacifism. He didn’t say there were two kinds of philosophies, Or two kinds of ethics. In his parochial way, he said there were two kinds of people.) I can’t remember any documentaries on the phenomeon as such, Not even on PBS. And you know, they could do something like that, even on commercial TV. A few good-looking actors, some helicopters and a haystack or bedroom scene— You can make any theme interesting. I even saw the Holocaust done that way once. You could have a name narrator, And use Joan Baez’s voice on the music track.

38 MENNONITE LIFE As little as I read about this phenomenon in the New York Times, I do pick up, in odd pages, evidence that in every war (And sometimes it’s not even a war, just some kind of polarization) The strange species, the second kind of people, appears. In of course statistically insignificant percentages.

They just won’t fight. Sometimes they'll even carry guns, but won’t shoot, Or they’ll shoot, but never hit anything. Stonewall Jackson complained about people like that around Harrisonburg, Virginia. In World War I, one man used to go “over the top,” day after day, in France, With his rifle held flat against his chest. He shook hands, once, with a German soldier. He knew only two German words—Mann and Liebe. He said them both, and the German smiled before walking away.

On the streets of Tashkent, I talked with a Russian, In the 50th year of our comrade Lenin, Who told me that though he served in the Soviet Army, He would have died before killing anyone else, even an enemy. He was a Baptist. Think about that, Some of you liberals who think you own Peace.

This species, I insist, exists internationally.

Now I don’t necessarily mean the people you always see on marches. At the Washington Moratorium in 1969 I met a lot of anti-types. One young gang with a flag was chanting: “Six-seven-eight, Smash the state!” "You’re planning,” I yelled, “to bring in peace that way?” “That’s where it’s at, man!” one of them hollered back, And marched on like any Prussian.

So I found my Falcon and drove back home to Lower Salford, And there I read again this crude sermon by Christian Halteman, My predecessor in the Salford pulpit, Who had the gall to say there were all of two kinds of people in the world.

Now just how ignorant, though, is that?

I mean, there are some people who categorically won’t kill, And the rest of them will. It’s what you might call binary. It’s a funny line to draw, I suppose, Because there are Christians on both sides of it, And Buddhists, I imagine, and atheists, and even Republicans.

Certainly, there were masses of Christians who went on the Crusades, When the Papa of the Church said you could enjoy killing, But I’ll wager there were a few who wouldn’t have gone Even if you’d have threatened to kill them, Or if Papa would have damned them to hell for cowardice.

( I wonder what would happen today, if an American evangelist announced A “Crusade for Christ” in, say, Saudi Arabia.)

I once saw an arresting cartoon: A victorious Crusader enhorsed—the holy cross on his banner— Had a paynim down on his back on the ground. As the point of the Christian’s lance quivered over the pagan's nose,

MARCH / JUNE 39 The latter gazed upward with sincere attention. “Tell me,” he begged, “about this Christianity of yours. I’m terribly interested.”

As I said, there are two kinds of Christians (And, I often hope, two kinds of Moslems, etc.— If you are out there, please write me before Pakistan gets the Bomb), And I don’t mean Fundamentalists and Modernists. The dividing line I’m talking about runs right through both their ranks. Most of them, when a war heats up, Either say that the Sermon on the Mount must after all be seen as an ideal, Or, if they hold to Scriptural Innerrancy, That it doesn’t completely apply yet: What it is is a glimpse we can have of the beautiful Kingdom that some day, If we take Jesus as our personal Savior now, and are born again, We’ll inherit; Where it will actually be natural to live like the Beatitudes (Loving your enemy will be academic; there won’t be any. All evil will be removed by Divine Fiat). In the meantime we must be wiser than serpents, And as harmless as is consistent with common sense.

So both Fundamentalists and Modernists, on this point, are in the same church. They both carry rifles on both sides of all the wars.

What I’m saying is that there are millions of this kind of Christian, But that there are also a few like Christian I-Ialteman, the other kind of people, Who say you have to live by the Sermon on the Mount And accept any consequences. Luther called them Schwärmer, fanatics, People who think the Kingdom of Heaven is at hand, already in tim e: A species of naivete, often mainly rural.

Now, as a student of world reality, I find that every ethnic group claims folk wisdom on this matter, And has short-story writers.

Many of them seem to feel that if they could just share their secret, Play their zithers, sing their song, Do their dance on the world stage. It might charm us all into World Peace. When somebody from one of the ethnic groups does something good, And the media ask them how they did it, They often say, “Well, I guess it’s because I'm a, a n ______” And then they name their group. Others, who feel no ethnicity, Explain that they were following out their correct ideology. Some say it was their sex. And some, of course, give all the credit to the Lord, Right on Phil Donahue.

Some people feel that it’s the poets who will bring in peace. Schiller wrote, and Beethoven heard music for, "Alle Menschen werden Brüder:' They sing this all over the world, in concert halls, And for the moment, apparently, feel as moved by it as if they believed it.

The confusing thing is that in the crunch, Ethnics, ideologues, believers and poets Seem to rest their case as much on their bullets As on their songs, their ideology or their Lord. And all those groups have both kinds of people in them:

40 MENNONITE LIFE The kind that can use a weapon on other people, And the few that absolutely can’t. (Catholics handle this in part by calling the latter saints, Which allows them to be viewed as spiritual freaks, Beautiful but not normative.)

It’s funny, it seems that all the ethnic groups (I should know—I’m Pennsylvania Dutch when it helps), If they get a crack at cultural ascendancy, Directly extrapolate from this to divine favor, Or at least historic destiny, or something, And then to keep this status, they do what Jesus himself wouldn’t— Rig threat-displays to keep boundaries sacred: ‘‘Stay on your side of that line, friend, Or I’ll be forced to, Reluctantly, after due deliberation, anticipatory expiation, legislation, Or prayer, as the case may be, Fry your hide. (Nothing personal: it’s simple deference to Nature’s First Great Law Of self-preservation).”

Now the small percentage of the other kind of people (Too small to show on most graphs) Refuses to be serious about these sacredest boundaries. Conscientious, ethical Gypsies, you might call them, With cousins on all continents. They dream that they have property that moths can’t eat, And that thieves have no motive for stealing.

When the recruiters’ posters go up, and the bands march, The politicians and generals, Thinking, as they do, of the greatest good for the greatest number, Simply can’t depend on this type of people.

The Pentagon, of course, is safe, as is the Kremlin : There aren’t enough of these people To compromise the viability of the international order. There are probably not enough of them, in any significant county, To elect, in a fair vote, the dog-catcher.

But they do exist. To use a phrase of Immanuel Velikovsky's, These people amount to ‘‘more than zero.”

Now then, In addition to the people who are glad to have an excuse to kill, And the people who are willing to kill if they have to (Which are both subdivisions of an admittedly asymmetric category), There exists this other species, Who are willing to die if they have to, But who can never, By the Az-my, the Navy, the Marines, the Air Coz^ps, The local high school band, The Pope, or Commissar-, Their priest or minister or rabbi or psychologist, Or Satan himself, Be made willing to kill.

A phenomenon is a phenomenon. Christian Halteman was on to something. There are definitely two kinds of people.

MARCH/JUNE 41 Dying to Be Pure: The Martyr Story by Melvin Goering

Dirk 's Exodus invites Mennonites to Second, I will examine some of the tional and necessary in such a homoge­ ask a fundamental question. What does major messages which Dirk’s Exodus neous ideological/cultural context. it mean to be a Mennonite (individual and the martyr tradition portray as These traits have become so integral to or institution) in North America in an models for Mennonite living and note the Mennonite personality they often go urbanized, interconnected, profession­ their inability to address the contem­ unnoticed. Others notice them very alized, information age? What does it porary need. Third, I will offer hints on quickly when the traits persist well mean to be Mennonite, when one is im­ the type of stories that would be helpful. beyond the social context in which they mersed in the “ secular” culture?1 The were functional.3 play does so by retelling a particularly Mennonite Cultural Immersion First, there is a lack of openness to gripping martyr story. The retelling outsiders. This reinforces the cohesion gives power to familiar Mennonite Some form of two kingdom theology of the group and decreases the chances theological and ethical themes. By so has been central to the way in which of a successful challenge to one’s beliefs doing, it portrays a perspective with Mennonites have seen themselves. Loy­ and actions. From the standpoint of the which to compare contemporary Men­ alty to the kingdom of God and the outsider, however, it often appears to nonite practice. church and separation from, indeed, op­ show an arrogance and superiority, a The comparison reveals a great dis­ position to “ the world” have been moral smugness which puts down the sonance between the theological and guiding principles for social structures life of the other person. ethical features of Dirk’s Exodus and and individual life.2 Increasing numbers Second, purity of belief and action is the lives of an increasing number of of Mennonites are becoming immersed very important. One demonstrates contemporary Mennonites. The theo­ in societal institutions in ways that membership and loyalty to the com­ logical assumptions and social context challenge the assumptions of two king­ munity by showing a lack of com­ of Mennonites at the end of the 20th dom thought. promise with other positions. century are so different from the world Third, a rhetoric of superiority often of Dirk Willems, a comparison raises Socicd Context covers a sense of inferiority. There is doubts whether the martyr stories can a need to convince the primary group provide guidance for the 21st century. I grew up during the 40’s and 50’s that it is not “ wrong,” even though it The theological framework implicit in in central Kansas. The distinction be­ is different from the dominant culture. Dirk’s Exodus is in increasing con­ tween the Church (more broadly Men­ The more interaction with the majority tradiction with the lived experience and nonite life and values) and the World culture, the more the inferiority is felt, the needs of the contemporary culturally (more broadly anyone not a Mennonite) and the more the habit of assuming immersed Mennonite. The martyr was prominent. The boundary between superiority comes through—often in the stories provide dramatic images of a the two communities was relatively form of subtle put downs of others. heroic past but do not provide culturally clear, though always subject to chal­ My experience with the Mennonite immersed Mennonites with an inte­ lenge and changing rapidly by the 50’s. Congregation of Boston in the late 60’s grated “ theology” for the 21st century. Members of the church community had provided a vivid contrast to my Kansas The problems contemporary Mennon­ little need for sustained interaction with youth. Members were primarily profes­ ites face require stories which provide social institutions beyond the trans­ sionals (or budding professionals) who a framework for being “ faithful” in the action of business—selling wheat and lived and worked in “ secular” institu­ midst of culture. Dirk ’s Exodus is not buying groceries. Many of the socially tions. The meetings served as time for such a story. accepted behavior patterns served to reviving memories, since most had I will address these issues in three decrease the chances for interaction. If come from more traditional Mennonite ways. First, I will draw attention to a one could not dance, play cards, drink, backgrounds. In many ways, we had lit­ radical shift in social and cultural pat­ participate in athletics, attend movies, tle in common, except some need to terns of Mennonite life which have etc., one was less likely to have social connect with our past. In some ways the created a gulf between the traditional interaction with “ the world.” meetings functioned more as a family theological assumptions and the con­ Mennonites even developed psycho­ or class reunion than a traditional temporary social and cultural context. logical character traits which were func­ religious organization—though reli- 42 MENNONITE LIFE Mennonites find themselves gious elements were certainly empha­ communities. sized. The first generation of urban profes­ Contrast the early experiences of the sionals could “ live o ff’ the heritage, with a highly developed young Mennonite growing up in Mound- much as the Boston Congregation noted ridge in the 40’s and 50’s with the above. By the second and now the third individual ethic, but one young Mennonite growing up in Boston generation, in some cases, that heritage in the 60’s. In the 40’s in Moundridge of shared memory is no longer present. nearly all interaction took place within Even more important, the illusion of the whose sharp edges are not the context of Mennonite dominated set­ separation of church and world can no tings: home, elementary school (one or longer be sustained. Urban Mennonites very junctional in a world two rooms with nearly all teachers and are committing their lives and energies students Mennonite), church, work to the care and sustenance of secular in­ (family farming or small town busi­ stitutions or “ church related” institu­ o f systematically ness). In the 60’s in Boston, nearly all tions seeking to care for the world. interaction was outside the context of Many Mennonites have crossed a fun­ interrelated institutional Mennonite dominated settings. One damental “ Rubicon.” If Mennonites might spend 2 hours a week in a Men­ ever were living for the “ church” in nonite social or institutional context, at the church/world distinction, they are settings, especially in best. increasingly living for the world, its By the 90’s the children of the urban values, its institutions, and its benefits— congregations of the 60’s are adults. at least sociologically speaking. contexts where diversity of They do not have the common “ Men­ nonite experience” from Inman or Church Related Institutional Context belief and action are the Freeman to define their identity as Men­ nonites. They have been raised and Some Mennonites feel less “ com­ shaped by the institutions of American promised” by the culture if they work order of the day—yet mass culture.4 They are children of within a church related institution. parents who had great motivation to Many of these institutions were formed, Mennonites are increasingly succeed in their chosen professions— in large part, to provide education, and have often done so. To be a suc­ health care, or social services for those cessful professional means adopting the within the church. Others were formed living in such contexts. values and standards of the profession more explicitly to serve the needs of and “playing by those rules.” Often the others. Whatever the motive for crea­ professionals judge themselves by the tion, church related institutions of upwardly mobile standards of the cul­ higher education and service became ture and implicitly teach their children major avenues by which the broader to be conscious of those images.5 The culture and the Mennonite culture came Mennonite heritage becomes a quaint into a new relationship. part of the parents’ tradition but cer­ The Mennonite mental health exper­ tainly not one that fits with the world ience provides an instructive illustra­ in which the children live. It is precisely tion. Mennonites did not begin work in the children of the urban professionals the mental health field to bring more that are most difficult to recruit to humane and just treatment. They found church related institutions. Such institu­ themselves assigned to mental hospitals tions are a symbol of the parents’ his­ as a result of their sense of Christian tory, but they do not have sufficient obligation to avoid “ taking up the prestige for modem life. The church sword.” Once involved, they soon college may have launched the parents realized expressions of individual love into the world, but once there, the for the patients was not enough. It was world has a variety of “ better” options the institution, the system which needed for success. correction. The realization led to at least An increasing number of Mennonites two types of response. First, there were are caught in a lived contradiction. efforts to expose the conditions in the They have an inherited theological mental hospitals. Second, alternative framework which is not consistent with mental hospitals were begun. Mennon­ the reality they live each day. The ites were not yet ready to enter the framework is grounded in a clear political process and reform the existing distinction between the church and the secular institutions. Establishing alter­ world, between good and evil. It is a native models allowed some psycho­ framework that reinforces and is com­ logical distance from full involvement patible with a life pattem in which Men­ in the institutions of the world. nonites live in semi-isolated com­ The establishment of Mennonite men­ munities. They no longer live in such tal hospitals provides an interesting MARCH / JUNE 43 transitional response. It shows increas­ Developing alternative models of far less sense of how to be accountable ing awareness of three elements. First, social agencies and structures is some­ for institutional life. Mennonites have some obligation for thing of an intermediate step which Such a view of authority and institu­ the injustices in the systems of the quickly leads to immersion. Anyone tions makes Mennonites very good at world. Second, institutional/systems ap­ who has worked in a Mennonite higher saying “ no” to what is, but much less proaches are required to address some education context or seen the struggle adept at establishing sound alternatives problems. Three, professional secular for a sense of unique mission in the cur­ among those who do not accept their wisdom may be critical to deal with rent mental health field should recog­ version of Christianity. It fosters a problems, even those within the church. nize the shift and the difficulty. critical negativity without a correspond­ The church/world distinction was be­ More and more Mennonites and ing sense of responsibility. One cannot coming more blurred. Mennonite institutions are living in the lead an institution by saying “ no.” After nearly 40 years of operation in heart of society and culture, not in Good leaders see the positive oppor­ a highly competitive environment, there isolated rural or urban enclaves, but as tunities in a situation and work to in­ are some who wonder whether Men- individuals, families, and institutions at­ corporate others into the vision of what nonite mental health facilities (and tempting to be effective, successful, might be. many other Mennonite institutions) useful, and even faithful in the midst of Mennonites often have a reflexive have any distinctive features to warrant the world. Where are the stories which response to authority and leadership. their continuation—at least their con­ provide models for this new interaction Authority and power become confused. tinuation as church related.6 In order to between church and world? Anyone in authority seems to rely on remain viable they are required to use the use of power. The exercise of power the best in care and techniques as de­ Authority, Ethics and Institutions seems to contradict an ideal of self- fined by the variety of accrediting agen­ sacrifice. Yet power is an integral ele­ cies and the standards of the profes­ Mennonites have emphasized an in­ ment in social roles, especially leader­ sional organizations in the field. In dividualistic ethic in the context of a ship roles in institutions. order to receive favorable governmental history of opposition to authority and Equally important, authority implies funding and regulation, political in­ institutions. Now they find themselves a social context in which a different volvement and lobbying become essen­ in positions of authority within institu­ ethical style is required. Leading a tial. The facilities have become cultur­ tions attempting to deal with secular group often entails coordinating diverse ally immersed in ways that make the social realities. They are no longer perspectives. One sometimes must take question of mission a central question developing activities or institutions to a position that is not “ pure” but allows for Mennonite Health Services as well serve only the church. A common reli­ the group to move forward. Thus in­ as the individual hospitals. One could gious commitment cannot be assumed. stitutions and their leaders become trace a similar movement in education The lack of a positive view of author­ morally suspect, by the very nature of and other church related institutions. ity (power) and leadership coupled with the context in which they must operate. The transition from “ church based” an individualistic ethic creates dis­ Anyone who has been in a leadership service, such as Mennonite Disaster sonance as people work and act in con­ role in a Mennonite institution has seen Service (MDS), to active participation texts where groups of diverse popula­ this historical consciousness in action. and involvement in the social service tions attempt to address social, struc­ When I moved from a faculty position structures of government demonstrates tural, and political problems. to an administrative position, one of the a qualitative change. MDS style service General Conference Mennonites have faculty members said, “ It is good to see allows one to move from a protected a deep distrust of authority and institu­ some who are willing to make the church base, following the requirements tions. After all it was the institutional sacrifice.” The context and tone made of faith, to speak to human need without authorities of the church and state which it clear. A person in administrative being required to be accountable for the sought to eliminate the Anabaptists. The authority in an organization, even a social structures which may have created very identity of Mennonites has been church related organization, inevitably the need. It is still within a general shaped through opposition to the estab­ is assuming a morally tainted role. framework of two kingdom theology. lished religious and governmental One is not responsible for the broader authorities and institutions. social structure, but one is responsible This long tradition of opposition to the church. Such responsibility re­ creates a psychological dilemma. Men­ quires one to feed the hungry, clothe the nonites often feel most comfortable in poor, and comfort the lonely. standing over against an idea, leader, When caring for the hungry, poor and or institution. This historic expectation depressed means providing new models results in an internal conflict for those of social structures or working within Mennonites who are in positions of the social service structures, service authority. They are in a role that is not assumes a different foundation. The in­ valued by the tradition. They are in a dividual has now taken responsibility role which comes with few positive for the social structures of society. One guidelines on how it can be filled is now immersed in, shaped by, and re­ without contradicting the religious and quired to be accountable for the social ethical dictates of the tradition. Men­ order. One has begun to care for the nonites have some sense of how to be world in a new way. accountable for their personal lives, but 44 MENNONITE LIFE The traditional ethical admonitions of the institution. The choice is seldom ship is not an option. Two kingdoms are the Mennonites are applicable to the in­ between good and evil, but among evils a presupposition of the martyr tradition dividual or to the relationships among or among goods. From a traditional in Mennonite thought. believers. There are few indications of Mennonite perspective, persons in such INQUISITOR: Then whose side are you how one lives among those who are not complex contexts cannot continue to be on? Do you support King Philip, emis­ believers, other than avoidance. Even faithful or ethical. Withdrawal to the sary of God? Or are you with that rebel, so-called Mennonite institutions are no realm of the personal is required. William of Orange? longer “just for believers.” It is this At the end of the 20th century, Men­ DIRK: “ I am a disciple of Jesus Christ, mixed situation which cries for a new nonites find themselves with a deeply not of any worldly king or prince.” 10 response. rooted psychological and religious dis­ With those within the Church one can trust of societal authority and institu­ Good and Evil: A Sharp Dichotomy appeal to a religious framework. To tions coupled with an ethic developed those outside, one can justify one’s per­ largely for the individual or the com­ Dirk is clearly the symbol of good. sonal action on the basis of a religious munity of believers. At the same time The Inquisitor is the symbol of evil—a framework. Such a religious stance is Mennonites are increasingly called to religion gone wrong." Typically the often admired, even if socially un­ live within and to provide leadership foi martyr stories present a very sharp, popular. As soon as the person begins societal institutions or church related in­ clean, separation between good and to use the religious foundation to tell stitutions that wish to be effective in the evil. The options are not ambiguous. others how to run societal affairs, a larger society. Mennonites find them­ Good and evil do not reside in the same negative reaction is more likely to be selves with a highly developed indi­ person in some tangled web. There are evoked.7 vidual ethic, but one whose sharp edges some doctrines, beliefs and actions that This transition has taken place in the are not very functional in a world of are right and some are wrong. Evil is Mennonite positions on governmental systematically interrelated institutional associated with those persons and insti­ policy and issues of peace and social settings, especially in contexts where tutions who care for the civic, social, justice. Mennonites are no longer con­ diversity of belief and action are the cultural, and religious welfare of the tent to avoid participation in public order of the day—yet Mennonites are people. Good is associated with those policy. Mennonites have become in­ increasingly living in such contexts. who embody beliefs and actions which creasingly activist. Mennonites make This prelude leads us back to Dirk's separate them from those typical de­ pronouncements and take public policy Exodus, one important illustration of the mands of society, those who follow stances with an eye to affecting the ac­ martyr tradition. Will the martyr stories Christ. tions of governments and societies. provide guidance for a people immersed These positions are expected to be ef­ in culture, for persons living in the con­ Rejection of Earthly Authority fective in securing a better world, not texts noted above? Will the martyr and Institutions just a better church. In important ways, stories provide guidance for a people in there has been a rapid movement away need of a positive vision of authority Dirk rejects the appeals to consider from the call “ to be in the world but and institutional ethics? the teaching of the established church. not of it” to a call “ to be in the world He rejects the appeals to accept the and to transform it.” The new involve­ Messages of the Martyrs commands of the civil authorities. It is ment in public policy reflects a new precisely the rejection of civil and sense that governmental and social The martyr stories are gripping tales structures are a part of the responsibility of humans struggling with life and death religious authority and institutions which is required in order to be faithful. of the Mennonite. issues—literally. Dirk’s Exodus brings Look what religious and civil institu­ Historic Mennonite ethics have had the story of one such martyr to life in sharp edges. The world was fairly black a special way. In so doing it portrays tions did to the early church. Look what religious and civil institutions did to the and white, with a minimal number of many messages typical of the martyr Anabaptists, so shouts the martyr tradi­ grey areas. Such an ethic is more suit­ tradition. I will mention five especially tion. The use of the Bible is, in part, able for individuals than for institutions. relevant to the Mennonite context of in­ an effort to affirm a direct relationship If movies are sinful, one can avoid creasing cultural immersion.8 to a source of authority without need for movies. If killing is wrong, one can civil authority or religious institutions. avoid killing. Two Kingdom Dualism Institutional ethics are more openly complex. Seldom do all participants in Martyr stories dramatically portray Purity Over the Prudential the institution agree on the correct two kingdom thinking.9 The Inquisitor behavior or position. The leader, belongs to one kingdom and Dirk to the The Mennonite martyr tradition however, is charged with preserving other. One cannot participate in the places a heavy emphasis upon remain­ and fulfilling the mission of the institu­ structures and politics of the civil state ing pure. There is no room for com­ tion. To wait for agreement would be or the state religion and be loyal to promise or for accommodation, either to destroy the college or the church or Christ. In part the dramatic tension of to save one’s life or to provide for the the business. Therefore, when institu­ the play has less to do with the poten­ continuing needs of family, friends, tional leaders take action, it often ap­ tial loss of life than it has to do with the community, or church. Personal purity pears to compromise some ethical uni­ struggle for loyalty between the two of belief and action are of paramount versal and often does so at the expense potential kings seeking the allegiance of importance. One could save one’s life, of individuals either within or without Dirk and others like him. Dual citizen­ but to do so would require compromise

MARCH/JUNE 45 and accommodation to outside forces. you have the answers you evangelize, The Mennonite immersion Such persons are weak and less faithful. if not you dialogue. The effect of one’s behavior on others is much less important than the effect Individual over community in the world reflects a of accommodation upon one’s relation­ ship with God. There is no room for a theological awareness that utilitarian ethic. Martyrs are individuals. They make The drive for purity justifies a strict decisions for themselves, not for a com­ discipline within the church, a separa­ munity. The ethics of martyrdom is an the Christian God is not individualistic ethic, however important tion of oneself from those who do not the believing community may be in share the same beliefs and actions, and shaping their lives and convictions. a lack of involvement with the evils and only the God of salvation Mennonite martyrs seldom provide a injustice of the world. It also fosters one social ethic or way to resolve issues of of the more interesting psychological social justice.14 Faithfulness is a rela­ but the God of creation. features of Mennonites. It seems that tionship issue between the individual Mennonites are only feeling good when and God in the drama of the moment. they feel bad. If purity and perfection Christians are called not Each of these messages reinforces a are required, even those Mennonites perspective that assumes a required within the church can always feel chasm between the Mennonite life and just to assure their own “ bad” because they are not living up the social and cultural context of the to the ideal. One is never allowed to feel nonbeliever. They are messages that good about accomplishments, lest one salvation but to care for presuppose a life in which individual show pride. One must always remain ethics can be separated from institu­ humble and unworthy. God’s creation as well. Even the traditional opposition to war tional ethics, where God’s call does not include a need to be faithful for social is based on a need to remain pure or institutions, where the political and faithful. Historically Mennonites do not Whatever the history of the social forces are not a part of the do­ refrain from participation in war be­ main of the Christian. cause they have a better alternative to The messages do not speak, in other movement toward eliminating evil and injustice in the world.12 words, to the problematic of the 21st century culturally immersed Mennonite. Mennonite cultural The messages call people to psychologi­ Preaching and Pronouncement, cal patterns which do not foster cooper­ Not Dialogue ative institutional life, certainly not immersion, it is an institutional life with those outside the Martyrs project a clarity of belief, a church. Contemporary Mennonites need sense of being correct against all odds. stories that provide guidance on how to opportunity for a They are right and they know it, no be faithful while immersed in secular matter the degree to which they are in culture, in secular institutions, and in a numeric minority. For those in agree­ theological correction. church related institutions immersed in ment with them, their behavior shows secular life. Contemporary Mennonites courage and faithfulness. To those in need stories that assist with the develop­ disagreement, the behavior often shows ment of character patterns able to have an arrogance and a moral smugness. conviction in the midst of openness, to Sincere dialogue implies the possibil­ be effective without giving up ethics, ity of error in one’s position. If there etc. is doubt, would one give up one’s life? The critic might suggest the impor­ Just as a martyr, as a model Christian, tant point has been missed. The martyr does not accommodate to the social con­ stories are essential just now as a clarion text so a martyr does not entertain alter­ call for renewal. The description of the natives on the psychological or personal contemporary Mennonite trends is cor­ level—at least that is the way it is por­ rect. The wrong conclusion has been trayed. drawn. Culturally immersed Mennon­ DIRK: But I have read what the Bible ites do not need stories to help them live says of Jesus’ teachings, His life and His in the new contemporary context. Men­ death. It is clear beyond doubt.13 nonite cultural immersion simply shows One can profess a position or witness the problem to be solved. Urban Men­ to another person if one has the truth nonites need martyr stories to call them in one’s possession. Martyrs provide a back to faithfulness, since they have lost witness, not a serious quest for truth or their way in the labyrinth of church the meaning of faithfulness in conver­ related and secular institutional life. sation with those outside the church. If First, to suggest a need for renewal

46 MENNONITE LIFE Contemporary Mennonites is to agree with a fundamental premise. action. Avoidance of such involvement, The historic perspective implicit in implicit in the assumptions of the martyr Dirk’s Exodus and the cultural immer­ tradition, places purity of self aoove the need stories that provide sion of Mennonites are in tension, nay cry of the poor and oppressed. contradiction. Fifth, the extent of the cultural im­ guidance on how to be Second, even those professionals mersion has exposed the inherent con­ most inclined to see the tension seem tradiction in two kingdom theology. unwilling to alter their cultural involve­ One can deny the contradiction when faithful while immersed in ment with church related or secular in­ life is lived in self-imposed isolation stitutions in order to be more consistent from the broader social systems. When secular culture, in secular with the tradition. It would require a nearly all of life is lived in such reorientation of values. It would require systems, the fact becomes obvious. Go­ a shift in identity.15 Mennonites would ing back to the isolated community will institutions, and in church be required to pay greater heed to the not solve the inherent dilemma. It is Amish and Church of God in Christ for now too apparent. related institutions models, rather than the educated pro­ Sixth, the Mennonite immersion in fessionals in institutional leadership the world reflects a theological aware­ positions. Intentional communities with ness that the Christian God is not only immersed in secular life. a greater degree of self-imposed isola­ the God of salvation but the God of tion would become more prominent. creation. Christians are called not just Such a renewal is unlikely. What does to assure their own salvation but to care Contemporary Mennonites that mean for those who are not will­ for God’s creation as well. Whatever ing to accept such a version of renewal? the history of the movement toward need stories that assist with Are they no longer “ true Mennonites?” Mennonite cultural immersion, it is an Third, the transition to involvement opportunity for a theological correction. with institutions and secular systems the development of grew from the recognition of a genuine New Stories need and a realization of a weakness of character patterns able to the traditional Mennonite position. In­ Dirk 's Exodus performs an important dividual love of neighbor is minimally service. It calls people to a social, effective in situations where institutions cultural and theological life which is in­ have conviction in the midst and systems shape the lives of people. consistent with the life lived by an in­ The CPS experience in mental hospitals creasing number of contemporary Men­ of openness, to be effective and other service efforts drove Men­ nonites. By doing so in a dramatic nonites to this realization. Institutions public arena, it focuses the discussion are sometimes the only vehicles which on the central dilemma of modem Men­ without giving up ethics. allow love and care to be delivered. nonites. Can the Mennonite religious Political involvement is sometimes the tradition, developed through years of Where are the stories which mechanism for bringing positive change opposition to the “ world,” transform to the sick, the elderly, and the op­ itself and retain distinctive character­ pressed. Genuine lo^e of neighbor as istics which differentiate it from others provide models for this new your self in the modern context requires while still maintaining some continuity the incorporation of systematic, institu­ with the tradition? Or does the grow­ tional, political approaches. ing cultural involvement of Mennonites, interaction between church Fourth, there is a dark underside to both in Mennonite institutions and in the traditional position, seldom acknowl­ secular institutions inevitably mean the and world? edged by Mennonites but often pointed end of the heritage? Is there a Men­ out by others. A social consciousness nonite “ identity” and role beyond the that focuses on believers tends to be­ demise of two kingdom theology? come self-centered. Remaining “ theo­ Addressing the questions will require logically pure” implies a focus on creative thought, whatever the ultimate oneself in contrast to a giving of oneself answer to such questions. Mennonites to meet the need of others, even at the will need different stories to focus the expense of one’s own purity. Promoting future. The stories need to be authentic justice for the poor in the broader com­ to the heritage. They need to be stories munity can become an endeavor in which assist Mennonites to obedience which one "compromises” some ideals with flexibility, beliefs without dog­ in order to achieve the possible. Pro­ matism, faithfulness within culture, moting a more peaceful world, not just ethical leadership within institutions, avoiding personal participation in war, love and justice within social structures, requires deep involvement in social and conviction in the midst of ambiguity, political movements that soil the purity dialogue without arrogance, care with­ of intention and idea with the reality of out condescension, openness without

MARCH/JUNE 47 disintegration. It will require stories that Martyrs' Mirror is praised as "arguably the most encourage responsible caring for God’s important book produced by the Anabaptist- Mennonite tradition.” Kreider claims a long list creation—the world. Dirk’s Exodus and of virtues which any Christian should adopt to be the martyr tradition which it portrays a faithful servant in the modem era—all illustrated is not such a story. by the martyr tradition. ’"Despite certain melodramatic tendencies, the Martyrs' Mirror is a valuable source for the theology of suffering. The fact that the Mennonite ‘I use the phrase, "urban Mennunite" and church devoted itself to the collection and illustra­ "culturally immersed Mennonite” to identify a tion of stories of horror indicates more than a mor­ growing number of Mennonites who live and bid psychology. It indicates a profound belief in work in social settings in which most of the social a theology of the two Kingdoms, the Civitas Dei interaction is with those who are not Mennonite; and the Civitas Diaboli of St. Augustine, though and/or in “church” institutions in which the stand­ with an eschatological rigor which went beyond ards for professional competency are set by Augustine.” J. Lawrence Burkholder, The Prob­ regional or national agencies with minimal regard lem o f Social Responsibility From the Perspective for Mennonite beliefs; and/or in institutions serv­ o f the Mennonite Church (Elkhart, Indiana: Insti­ ing the common needs of society, not the church. tute of Mennonite Studies, 1989), 47. Most contemporary North American Men­ '"Dirk's Exodus (Topeka: TK Printing, 1992), nonites fit into one of these categories. The tran­ 131. sition has been most rapid and startling among "ln Dirk 's Exodus the author makes room for those Mennonites with a strong rural heritage shades of grey, seeds of doubt, especially in the who, until recently, lived in relatively isolated character of the Inquisitor. Those who tortured communities (the 1874 migration). and burned the Anabaptists were never given such 2For a more detailed historical/theological ambiguous features in my youth. They were sym­ analysis of many of the themes noted in this paper bols of an evil religious and civic kingdom. see J. Lawrence Burkholder's book, The Problem ,3The traditional position has been modified a o f Social Responsibility> From the Perspective oj great deal in some circles. Through the Korean the Mennonite Church (Elkhart, Indiana: Institute war the Mennonites focused on the political im­ for Mennonite Studies, 1989). plications of their religiously based positions of A recent respondent at “ Dialogue ’92,” offered nonresistance. Since the Viet Nam era, Mennonite a contemporary version of the "two kingdom” pacifism often blends with a political discussion assumption in talking about health care. "Per­ of the most appropriate public policies to achieve sonally, I do not think we can change the system. a peaceful world. The shift is one of degree, but The world’s systems will never be redeemed. I the shift in degree has become a shift in kind. think our job is to create alternative systems.” I remember a conversation with a faculty Beryl Brubaker, "Dialogue ’92,” March 6-8, member at Bethel who found it difficult to under­ 1992, Indianapolis, Indiana. stand the discussions of the Gulf War. The posi­ ’While culturally immersed Mennonites have tions of some of the Mennonites seemed to be lost the social context where such behavior is based on political and pragmatic reasons, but useful, they often retain a psychological profile when challenged they were not open for discus­ of a minority culture—traits that served well in sion. What sounded like prudential political rural Kansas but do not serve well for institutional discussion, was not. When I suggested that the and individual life immersed in the broader real driving force in the positions were religious, culture. They are displayed most often in transi­ though heavily camouflaged, he understood why tional settings where an institution seeks to be open discussion was so difficult. Mennonite and the majority of institutional liDirk's Exodus (Topeka: TK Printing, 1992), members are Mennonites but they are trying to 133. serve a broader population of those outside the UI suspect the popular term, “ Shalom” was Mennonite tradition. seldom used by Mennonites prior to the mid to 4Clearly children growing up in Freeman and late 20th century, or at best, was used to describe Inman are children of contemporary mass culture the life of the "true believers." It is not uncom­ as well in the 90’s, compared to the 40’s, but with mon to hear Mennonites in the 1990s suggest the a less obvious domination, and more room to con­ Mennonite concern for social justice is a defin­ tinue to feel distinct from the rest of society. ing characteristic. Historically Mennonites have ’The Mennonite who grew up in Freeman and not been concerned for social justice. They have becomes successful in a secular institution in a been concerned for the church, the community large city may wonder whether they have “ sold of believers. Social justice was the domain of the out” in some way. They may have qualms about princes and popes. authenticity or integrity with their religion. The Mennonite who grew up in Buhler and becomes INQUISITOR: You would disarm all Chris­ acculturated in the educational world and returns tendom and allow the infidel Turks to over­ to a Mennonite institution often develops a sense run all of Europe? Who would defend you of being a "failure.” The really good profes­ Dutchman then? sionals are at Carleton or Harvard. "I am at a DIRK: Let God see to the defense of His small unknown church college. Therefore I am people. Followers of Christ must trust God not O.K.” This feeling of inferiority has profound and live by the law of love. effects on the life and culture of Mennonite Dirk ’.v Exodus (Topeka: TK Printing, 1992), 131, institutions. 132. ’See the interesting article by George Dyck, “ A '’There was a time when faculty members at Critical Look at Mennonite Health Services,” church related colleges found their professional presented at the Association of Mennonite identity in the college. Increasingly, faculty now Psychologists Conference, March 1992. find their identity in the discipline of study. Earlier 7The current discomfort among many at the way one was more likely to modify the standards of in which the religious right is moving its agenda the discipline to accommodate the mission of the into the political process illustrates the point. church related college. Now the pressure is to 8Alan Kreider’s article, "The Relevance of modify the church related college to accommodate Martyrs' Mirror to Our Time,” in the September the needs of the discipline. I suspect a similar 1990 issue of Mennonite Life suggests a number phenomenon is taking place among professionals of messages provided by the martyr stories. The in all church related institutions.

48 MENNONITE LIFE MemionUe BMio-ytiaphy, 1946

By MELVIN G1NGERICH AND CORNELIUS KRAHN

This Mennonite Bibliography is a new feature of Hershberger, G. F. War, Peace, and Nonresistance. Scott - Mennonite Life. Annually in the April issue we plan to dale, Pennsylvania. Second Printing. 415 pp. present a list of all significant books, pamphlets, and Hildebrand, J. J. Chronologische Zeittafel, 1500 Daten magazine articles that deal with Mennonites and related historischer Ereignisse aus der Zeit der Ge­ groups. Magazine articles will be restricted to non- schichte der Mennoniten Westeuropas, Russlands Mennonite publications, since the historical libraries of und Amerikas .... Winnipeg, Manitoba: The Bethel College, North Newton, Kansas; Goshen College, Author. 416 pp. (60 illustrations, 11 maps) Goshen, Indiana; and Bluffton College, Bluffton, Ohio; Isaak, P. Dem Leben abgelauscht. Waldheim, Saskatche­ keep complete files of all Mennonite periodical publi­ wan: The Author. 200 pp. (poetry) cations and are accessible to everyone. Janzen, Henry J. “Greater Love Has No Man . . .”. Kit­ We invite our readers to call our attention to publi­ chener, Ontario: The Author. 28 pp. (Menno­ cations falling under the above classification that we nites during Russian Revolution) may have omitted, in order that we may include them in Janzen, Jacob H. Die Geschichte der Philosophie. Water­ our next annual bibliography. loo, Ontario: The Author. 64 pp. Janzen, Jacob H. Ein Beitrag zu der Frage der Allerloe- BOOKS AND PUBLICATIONS sung. Second edition. Waterloo, Ontario: The Adrian, J. D. Hilisbuch fuer Sonntagsschul-Lehrer. Wink­ Author. 24 pp. ler, Manitoba: The Author. 76 pp. Janzen, Jacob H. Leben und Tod. Waterloo, Ontario: The Adrian, J. D., and D. K. Duerksen. Kurzgefasste Glau­ Author. 32 pp. (guide for young people) benslehre iuer Fortbildungs- und Bibelschulen. Janzen, Jacob H. Wanderndes Volk. Waterloo, Ontario: Yarrow, British Columbia: The Authors. 115 pp. The Author. 2 vols. (Mennonites in Russia) Bining, Arthur C., Brunhouse, Robert L., Wilkinson, Janzen, Jacob H. Da ist euer Gott, Predigtbuch. Waterloo, Norman B. Writings on Pennsylvania History, Ontario: The Author 358 pp. (sermons) A Bibliography. A List of Secondary Materials Kauffman, Henry, Pennsylvania Dutch American Folk compiled under the auspices of the Pennsylvania Art. New York and London, 236 pp. Historical Association, Harrisburg. 1946. Klassen, Johann P. Der Zwillingsbruder. Vancouver, Bri­ Dyck, Arnold. Dee Millionaea von Kosefeld. Steinbach, tish Columbia: The Author, (poetry) Manitoba: The Author. 94 pp. (Low German, three short stories) Klassen, Johann P. Nohoaksel. Vancouver, British Co­ Dyck, Arnold. Verloren in der Steppe. Vol III. Steinbach, lumbia: The Author, (poetry) Manitoba: The Author. 119 pp. (cultural life of La Confession De Fe De La Iglesia De Los Hermanos Mennonites in Russia) Mennonitas De Norte America. Hillsboro, Kan­ Eby, Frederick. Newman, The Church Historian. A sas: Mennonite Brethren Publishing House. Study in Christian Personality. Nashville, Ten­ 32 pp. nessee: Broadman Press. 203 pp. (11 illustra­ Landis, Ira D. The Faith of Our Fathers on Eschatology. tions, 15 portraits), (reference to Anabaptist Lititz, Pennsylvania: The Author. 423 pp. history) Leendertz, W. De Middenweg en het Midden. Haarlem: Ford, J. Edward. David Rittenhouse. “Pennsylvania Bohn. 16 pp. Lives.” Vol. X. Philadelphia, Pennsylvania: Uni­ Loewen, Esko (ed.). Mennonite Community Sourcebook. versity of Pennsylvania Press. 226 pp. Akron, Pennsylvania: Mennonite Central Com­ Friesen, Abram, and Abram Loewen. Die Flucht ueber mittee. 147 pp. den A m u r . Rosthern, Saskatchewan: Echo- Verlag. 66 pp. Lichten, Frances. Folk Art of Rural Pennsylvania. New Gorter, S. H. N. Levende Steenen, 50-Jaar Doopsgezinde York and London: Charles Scribner's Sons. 276 pp. Gemeente Apeldoorn. Apeldoorn. 15 pp. (1 illu­ stration). Loewen, Gerhard. Feldblumen. Steinbach, Manitoba: Gorter, S. H. N. Medewerkers. Rotterdam. 8 pp. (por­ Arnold Dyck. 136 pp. (poetry) trait) Meihuizen, H. W. Een Dader des Woords, in Memoriam Gratz, Delbert L. (ed.). Mennonite World Relief Confer­ Ds. Albert Keuter. Amsterdam: Uitgeverij Kir­ ence. Transl. by Paul Schmidt. Akron, Pennsyl­ chner. 27 pp. (portrait) vania. 43 pp. Mesdag, W. In Dit Teeken .... Aan de Nagedachtenis Grove, Frederick Philip. In Search of Myself. New York: van Ds. A. Croix. Amsterdam: Kirchner. 20 pp. The MacMillan Co. (Mennonites in Canada) (portrait)

MARCH/JUNE 49 P. R. N. in a Mental Hospital. C. P. S. Unit No. 63. Schräg, Otto. “Die Heuschrecken," (New York) Staats­ Marlboro, New Jersey. 82 pp. (176 illustrations, zeitung und Herold, 1946. 2 charts) Schreiber, William I. “A Day with the Amish,” Ameri­ Paetkau, D. Liederalbum. Book I. Saskatoon, Saskatche­ can-German Review, February, 1946, pp. 12-13. wan: The Author. Reprinted 1946. 92 pp. Schreiber, William I. “The Swiss Brethren in Ohio,” Paetkau, D. Liederalbum. Book II. Saskatoon, Saskatche­ American-German Review, June, 1946, pp. 22-24. wan: The Author. 96 pp. Tweet, R. “Mennonites—Mountain Lake Community," Peters, G. H. Blumen am Wegrand. Gretna, Manitoba: (a radio script written in a school competition) The Author. 265 pp. (poetry) Minnesota History, September, 1946, pp. 221- Proceedings ol the Fourth Annual Conference on Men- 227. nonite Cultural Problems. North Newton, Kan­ Wach, Joachim. “Casper Schwenckfeld, a Pupil and a sas. 164 pp. (1945 Conference) Teacher in the School of Christ,” The Journal Ris, Cornelius. Mennonite Articles of Faith. (Reprinted of Religion, January, 1946, pp. 1-29. by the Committee on Doctrine and Conduct of Waltner, Elma. “Hutterites in State. Interesting Experi­ the General Conference of the Mennonite ment in Communal Living,” The Daily Argus- Church of North America). 76 pp. Leader, Sioux Falls, South Dakota. Schultz, Selina Gerhard. Caspar Schwenckfeld von Ossig. Norristown, Pennsylvania: The Board of Publi­ cation of the Schwenckfelder Church, xx -|- 453 pp. Spruchheft, 1946-1947. Rosthern, Saskatchewan: Kon­ ferenz der Mennoniten in Kanada. 40 pp. (de­ votional) The Voice of Peace. Published by members of Civilian Public Service Camp Number 57, Hill City, South Dakota...... (illustrated) Twenty-five Years, the Story of the M.C.C. 1920-1945. Akron, Pennsylvania: Mennonite Central Com­ mittee. 24 pp. (17 illustrations, 9 portraits, map, chart) Wanner, A. F. Untergehendes Volk. Vancouver: The Author. 80 pp. (10 illuustrations) (reference to Mennonites in Russia) YPSI. C. P. S. Unit No. 90. Ypsilanti, Michigan. 64 pp. (illustrated)

MAGAZINE AND NEWSPAPER ARTICLES “Amish Aloof: Mennonites May Ballot on Unionization,” Business Week, June 29, 1946, p. 90. Auemheimer, Raoul. “For Instance, Myself,” American- German Review, June, 1946, pp. 27, 29, 38. Bach, Marcus. “Experiment in Contentment,” Coronet, June, 1946, pp. 135-139. (Hutterites) n r T Felton, Ralph A. “Corn, ‘Unincorporated’, has a Heart,” Romance oj Low Uei Farm Journal, October, 1946, pp. 38-40. (Corn, (Continued from nnee I'M Oklahoma) Knoop, Fred. “The Amish Know How,” The Farm Quarterly, Summer, 1946. Lohrentz, John H. "Henry W. Lohrentz,” Foreign Mis­ sions, March, 1946, pp. 3-29. Lin m o,! iiM tr o i Maisel, Albert Q. “Bedlam, 1946. Most U. S. Mental Hospitals Are a Shame and a Disgrace,” Life, May 6, 1946, pp. 102-118 (15 illustrations.) “Mennonites Disappear from View in Russia,” Christian Century, April 17, 1946, pp. 485. Messerschmidt, H. Edgar. “Working with the Amish,” Ami, ion, it n ay b- said 1:1 : f < liiMhOod i American-German Review, August, 1946, pp. ifhoul these hynm . They hoc mit part 22-24, illustrated. i •Sun:', i.f the chilli’s mind, ami a . a. part of

50 MENNONITE LIFE Mennonite Bibliography, 1995

Compiled by Barbara Thiesen, Mennonite Library & Archives, Bethel College (MLA)

Assisted by 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); Ina Ruth Breckbill, Mennonite Historical Library, Goshen College (MHL); E. Morris Sider, Archives of the Brethren in Christ Church and Messiah College (MES).

1995 1955. Gananoque. ON: Author, 1995. Pp. 124. MHL. Bowman, Carl F. Brethren society: the cultural transformation o f a "peculiar people." 1X35 Molotschna census. Goessel, KS: Cindy Schroedcr, [1995], 2 v. MLA. Baltimore: Johns Hopkins, 1995. Pp. 491. EMU, FRE, MHC, MLA. Abbott, Margery Post. .-In experiment in faith: Quaker women transcending Bowman, Silas. Mrs. Listen to the farm. LaGrange, IN: Pathway, 1995. Pp. 32. EMU, differences. (Pendle Mill pamphlet; 323) Wallingford, PA: Pendle Mill, 1995. Pp. MHL, MLA. 30. MHL, MLA. Brandt, Stephen. The VonRiesen family tree : descendants o f Abraham VotiRiesen 2X About the Holy Land. Wendy Lehman, ed. Chicago: Christian Peacemaker Teams, Sep. 1756 and Margaretha Wiebe Dec. 1754. Blumenort, MB: Author, 1995. Pp. 1995. I portfolio. MHL. 71. MHC. Akron, Pennsylvania centennial. 1X95-1995. Richard Wanner, ed. Akron: Akron Braghl, Thielcman J. van. Yours very ajfectionally in the Lord. Walnut Creek. OH: Centennial Planning Committee, 1995. Pp. 102. MHL. Tracts for Life, 1995. Pp. 20. EMU. Anabaptist currents: history in conversation with the present. Carl F. Bowman, Braun, Henry J. Braun family tree: Jacob D. Braun. IX26-I9I9. Katherina (Funk) Stephen L. Longeneckcr, eds. Bridgewater, VA: Forum for Religious Studies, Braun. 1X27-1920. Steinbach: Braun Family Tree Committee, 1995. Pp. 282. Bridgewater College; [Camden, ME]: Penobscot Press, 1995. Pp. 319. EMU, MHC, MHL, MLA. FRE, MES, MHL, MLA. Bridging tumbled waters: Mennonite Brethren at mid-century: essays and Arnold, Eberhard Why we live in community. 3rd English ed. Farmington, PA: autobiographies. Paul Toews, ed. Winnipeg: Kindred, 1995. Pp. 296. MHL, MLA. Plough, 1995. Pp. 73. MHL. MLA. Brunk, Alice Yoder. My dear Joe: letters o f Alice Yoder Bntnk to her husband. Joe. ASM: alternative service memoirs. John C. Klassen, Jake Krueger, eds. [Altona, MB: during his year's term as Mennonite Central Committee relief worker in Turkey, Jake Krueger], 1995. Pp. 318. MHC, MHL, MLA. 1920-21. Mabel V. Brunk, ed. Goshen: Editor, 1995. Pp. 79. EMU, MHC, MLA. Baecher, Claude. Aitabaptistes et mennonites: tine bibliographicfranyaise: decouvrir Brusati. Celeste. Artifice and illusion: the art and writing o f Samuel van Hoogstraten. I'anabaptisme en longuefivnyaise. Bienenberg: Ecole Bibliquc Mennonite Chicago: Univ. ofChicago, 1995. Pp. 401. EMU. Europeenne, 1995. Pp. 25. MLA. Bullinger, Heinrich. Briefe des Jahres 1556. (Heinrich Bullinger Werke. Briefwechsel; Baecher, Claude and Francois Caudwell. La conversion a Jesus-Christ. (Cahier 6) Zurich: Theologischer Verlag, 1995. Pp. 518. MHL. Christ Sent; 1995/1) Montbeliard: Christ Seid, 1995. Pp. 114. EMU, FRE, MLA. Burkholder, David. G. Ye fathers bring them up. David L. Martin, James L. Bolls, eds. Bauman, Sandra. Gaining skill with arithmetic. Grade 5. Rev. (Mathematics for Crockett, KY: Rod & StalT, 1995. Pp. 357. EMU, MHL. Christian living) Crockett. KY: Rod & Stall, 1995. Pp. 436 + teachers manual, Byler, Levi U. and EllaJ. Byler. Pennsylvania Amish: directory o f the Lawrence pis. I & 2. EMU, MHL. County settlement. Volant, PA: Authors, 1995. Pp. 108. MHL. Bauman. Sandra. Progressing with arithmetic. Grade 4. Rev. (Mathematics for Call, Patricia Bush. Belfort o f yester-years. Lowvillc, NY: Author. 1995. Pp. 99. MHL. Christian living) Crockett, KY: Rod & Staff, 1995. Pp. 440 + teacher's manual, Clapp, Steve. Who's in'.' Who's out? A look at Jonah & Ruth. (Generation why Bible pis. I & 2. EMU, MHL. studies; 1:1) Newton: Faith & Life, 1995. Pp. 32, MLA. Bear, Lily A. Shepherd of the highlands. Elida, OH: David Bear, 1995. Pp. 158. Clemmer, Richard O. Roads in the sky: the Hopi Indians in a century o f change. MHL. Boulder: Westview, 1995. Pp. 377. MLA. Beeilter Mennonite Church. Beeilter, Nebraska. 1X95-1995. Kearney, NE: Morris, Coffman, Martha Kauffman. Thnntgh-the-year Bible puzzles. Cincinnati: Standard, 1995. Pp. 102. MHL, 1995. Pp. 48. EMU. Bender, Carrie. Whispering Brook Farm. Scottdalc: Herald. 1995. Pp. 221. FRE. Conference of Mennonites in Canada. Constitution and bylaws. Winnipeg: The MHC, MLA. Conference, 1995. Pp. 21. Ml 1C. Bender. Esther. April bluebird. Scottdale: Herald, 1995. I v. EMU, MHL. Confession o f faith in a Mennonite perspective. Scottdale: Herald, 1995. Pp. 112. Bender, Esther. Shadow at Sun Lake. Scottdale: Herald, 1995. Pp. 151. MLA. EMU, MHL. MLA. Bender, Sue. Plain and simple wisdom. San Francisco: Harper, 1995. Pp. 92. MHL. Confession o f faith in a Mennonite perspective: dm ft for Wichita ‘95. [Newton: Faith Benner, Cheryl and Rachel T. Pellman. Dahlia quilts and projects. Intercourse, PA: & Life], 1995. Pp. 35. EMU. MLA. Good Bks.. 1995. Pp. 98. MLA. A Day in an Amish kitchen. Bob Ottum, ed. Greendale, Wl: Reiman, 1995. Pp. 98. Bentley, Elizabeth Petty. The genealogist's address book. 3rd etl. Baltimore: EMU, MLA. Genealogical Pub. Co., 1995. Pp. 653. MLA. Denlinger, Deborah. The blessing o f time. Lancaster: Author, 1995. I video. MHL. Bial, Raymond. Visit to Amish country. Urbana: Phoenix, 1995. Pp. 111. FRE, MHL, Descendants o f Benjamin J. Yoder and Fannie I. Yoder, IXX0-I995. Walnut Creek, OH: MLA. Carlisle Printing, 1995. Pp. 52. MHL. Bibliotheca dissidentium: repertoire des non-conformistes religieux des seiziente et Detour— main highway: our CPS stories: College Mennonite Church in Civilian dix-septiemesiecles; v 17. Andre Seguenny, ed. (Bibliotheca Bibliographica Public Service. Roy H. Umblc, ed. Nappanec, IN: Evangel, 1995. Pp. 111. MHL. Aureliana; 146) Baden-Baden: Koerner, 1995. Pp. 123. MHL. Drescher, John M. Meditations for the newly married. 3rd ed. Scottdale: Herald, 1995. Biographies o f our late leaders and histories o f the Mennonite churches in Essex and Pp. 142. EMU, MLA. Kent Counties. Gisela Scharnier, Astrid Koop, eds. Leamington, ON: Essex-Kent Drescher, John M. Sete necessidades Büsicas da crianfu. 8 ed. Silo Paulo: Editora Mennonite Historical Association, 1995. Pp. 141. MHL, MLA. Mundo Cristiio, 1995. Pp. 118. EMU. Block, John. Escape: Siberia to California: the 6.5 year providential journey o f our Drescher, John M. Sieben Dinge, die ihr Kind braucht. 4 Aufl. Asslar, Germany: family. Fresno: Author, 1995. Pp. 171. FRE. Schulte & Gcrth, 1995. Pp. 134. EMU. Boehr, Ewanda. From hemp and/lax fields to lands o f wheat and corn: Baehr-Böhr- Drescher-Lehman, Sandra. Meditations for moms-to-be. Intercourse, PA: Good Bks., Boehr genealogy. 1700-1995. Langham, SK: Author, 1995. Pp. 356. MHC, 1995. Pp. 284. MHL, MLA. MHL, MLA. Drost, Jerome. Index o f Pendle Hill pamphlets. 1934-1994. Wallingford, PA: Pendle Borntrager, Mary Christner. Sarah. Elbe's people: 8. Scottdale: Herald. 1995. Pp. Hill, 1995. Pp. 144. MHL. 144. EMU. MHL, MLA. Dueck, Alvin C. Between Jerusalem and Athens: ethical perspectives on culture. Bosch, David J. Believing in the future: toward a missiology o f Western culture. religion, and psychotherapy. Grand Rapids: Baker Bks., 1995. Pp. 262. FRE. Valley Forge. PA: Trinity. 1995. Pp. 69. MHL. Dueck, Benjamin. The descendants o f Paul Schellenberg. 1634-1995. Steinbach: Bowman, Bill. Ancestors and descendants o f Rev. Henry (Sliantz) Bauman, 1X67- Author, 1995. Pp. 82. MHC, MLA.

MARCH /JUNE 51 Duerksen, Carol. Understanding gangs. (Fast lane Bible studies) Newton: Faith & 32. MLA. Life. 1995. Pp. 48. MLA. ' Gcliman, Mary W. Abdi and the elephants. Scottdale: Herald 1995. Pp. 104. MLA. Duerksen, Carol and Maynard Knepp. Runaway buggy. (Jonas series; I) Hillsboro: Geiser, Abel. La decision: en 5A mots d'ontre persannalises, R versets bib/itptes el 2 Willowspring Downs, 1995. Pp. 135. MHL, MLA. anecdotes. No. 4. Prevessin-Moens, France: Author, 1995. Pp. II. EMU. Duerksen. Merino. Dear God. I'm only a boy. Rev. ed. Newton: Wordsworth. 1995. Pp. Geisser, Abel. La salut: en 54 mots d'ontre persannalises, R versets bibliques et 2 406. FRF, MLA. anecdotes. No. 3. Prevessin-Moens, France: Author, 1995. Pp. II. EMU. Dyck, Cornelius J. Radikal 'naia Reformatsiia: ixtoriia bozniknobeniia i razhitiia Gents from the files: past Hitmen in Mission programs from the 1940s to 19R0s. anabaptizma. [Introduction to Mennonite history) Scottdale: Herald, 1995. Pp. Newton: General Conference Women in Mission, 1995. Pp. 65. MHL. 112. MHL. Gerlach, Horst. Nightmare in red. 2nd ed. Freeman: Pine Hill, 1995. Pp. 270. MHC, Dyck, Cornelius J. Spiritual life in Anabaptism. Scottdale: Herald, 1995. Pp. 310. MLA. MHL, Germanic genealogy: a guide to worldwide sources and migration patterns. Edward Dyck, George G. Living Saskatchewan: a personal history. Ian G. Dyck, ed. Orleans, R. Brandt... [et at.]. St. Paul, MN: Germanic Genealogy Society, 1995. Pp. 370. ON: Editor, 1995. Pp. 166. MHC. MLA. Dyck, Johannes J. Am Trakt: a Mennonite settlement in the central Volga region. Glaphre. Pntying the Lord's prayer. (Fast lane Bible studies) Newton: Faith &. Life, llerniina Jolderstna and Peter J. Dyck, tr. (Echo historical series; 6) Winnipeg: 1995. Pp. 40. MLA. CMBC Publications and Manitoba Mennonite Historical Society, 1995. 1 v. MHC. Global mission tapestry. Harrisonburg, VA: Mennonite Board of Missions, 1995. Pp. Dyck, Peter. Peter Dyck, storyteller. V. 1: Expect a miracle; V. 2: Old bread is not hard; 84. EMU. V. 3: A plain fool! Shipshewana, IN: Menno-Hof, 1995. 3 videocassettes. EMU. Go ye into all the world. Millersburg, OH: Bethel Outreach Ministries, 1995. Pp. Edlund. Thomas Kent. Die Ahnenstammkartei des Deutschen Volkes: an introduction 145. MHL. and register. St. Paul, MN; Germanic Genealogy Society, 1995. Pp. 133. MLA. Goertz, Hans-Jiirgen. Antiklerikalismus und Reformation: sozialgeschichtliche Electric Amish. Barn to be wild. Indianapolis: Donkey Monkey Corp., 1995. 1 Untersuchungen. Göttingen: Vandenhoeck & Ruprecht, 1995. Pp. 140. MHL. compact disc. MHL. Goertz, Hans-Jürgen. Umgang mit Geschichte: eine Einführung in die Elias, Jacob W. I and 2 Thessalonians. (Believers Church Bible commentary) Geschichtstheorie. Reinbek bei Hamburg: Rowohlt, 1995. Pp. 194. MHL. Scottdale: Herald 1995. Pp. 400. EMU, FRE, MHL, MES. Good, Merle. Reuben and the blizzard. P. Buckley Moss, ilhis. Intercourse, PA: Good Funs, Edward. In search o f Abraham Ens (I7R9-?). Abraham lins (IS26-I9I3). Bks., 1995. Pp. 30. FRF. Abraham Ens (IR61-I935). Winnipeg: Author, 1995. 1 v. MHC, MLA. Good Merle and Phyllis Good. 20 most asked questions about the Amish and Enns-Rempel, Kevin. A history of the Peter F. Rempel family. [S.l.]: A. Dale Aufrecht, Mennonites. Intercourse, PA: Good Books, 1995. Pp. 96. MHL. 1995. Pp. 71. MHC. Good Phyllis Pullman, Kate Good, and Rebecca Good. Amish cooking for kids: for 6- Fpp, David. H. Johann Cornies. (Echo historical series; 3) Winnipeg: CMBC, 1995. to 12-year-old cooks. Intercourse, PA: Good Bks., 1995. Pp. 89. EMU, FRF, Pp. 137. FRF. MHC, MLA. m la ! Epp, Elizabeth and Bruno Epp. bn schönsten Wiesengrunde: Bring /lowers: Spirit of Good, Phyllis Pullman and Merle Good. Christmas ideas for families. Intercourse, gentleness. Barrie, ON: Authors, 1995. 3 cassettes. MHL. PA: Good Bks., 1995. Pp. 155. EMU, MLA. Erasmus’ vision o f the church. Hilmar M. Pabel, ed. (16th c. essays & studies; 33) Gottfried Arnold (1666-1714): mil einer Bibliographic der Arnold-Literatur ab 1714. Kirksville, MO: 16th Century Journal, 1995. Pp. 170. MHL. Dietrich Blaufuss, Friedrich Niewöhner, eds. Wiesbaden: I larrassowitz, 1995. Esh, John. Pie scriptural conduct o f the New Testament church. Hamptonville, NC: Pp. 436. MHL. Author, [19957] 1 v. EMU. Gräber, Jacob R. The lost children. 3rd printing. Sugarcreek, OH: Carlisle Printing, Eshleman, Grace R, The family of Samuel Cassel Eshlernan. IS62-I9A0 and Emma 1995. Pp. 205. MHL. Jane Harnish. Lancaster: Author, 1995. Pp. 23. MHL. Grabhof Lieder. Sugarcreek, OH: Carlisle Printing, 1995. Pp. 51. MHL. Eshleman, Grace R. The Jacob L. Eschleman and Adaline Shelly ancestors and related Gratz, Delber L. Hits isch dini nähme? = What is your name'.' Morgantown, PA: families. Lancaster: Author, 1995. Pp. 104. MHL. Masthof, 1995. Pp. 37. EMU. Fwert, David. A testament o f joy: studies in Philippians. (Luminaire studies) Greaser, Frances Bontrager. And a time to die: the pain and love o f a journey home Winnipeg: Kindred 1995. Pp. 153. EMU, FRE, MHL, MLA. with AIDS. Scottdale: Herald, 1995. Pp. 159. MHL, MLA. Experiencing and counseling multicultural and diverse populations. Nicholas Vacc, Gnerrier, Katharine. Beautiful quilts: Amish and Mennonite: making classic quilts Susan DcVaney, Joe Wittmer, eds. 3rd ed. Muncie, IN: Accelerated Development, and modern variations. New York: Sterling, 1995. Pp. 127. MHL. 1995. Pp. 376. MHL. A Guide to the discipline o f prayer. Harrisonburg, VA: Eastern Mennonite Univ., Exposition 16: a collection o f student essays. Adam J. Weaver, etl. Goshen: 1995. 1 v. EMU. Pinchpenny, 1995. Pp. 66. MHL. Güldene Aepffel in silbern Schalen. Walnut Creek, OH: Verlegt durch einem Fahrer, Walfred J. Building on the rock: a biblical vision o f being church together from Liebhaber Gottes Worts, 1995. Pp. 519. MLA. an Anabaptist-Mennonite perspective. Scottdale: Herald 1995. Pp. 127. MHC, Gundy, Jeff. Fiatlands. Cleveland: Cleveland State Univ. Poetry Center, 1995. Pp. 77. MHL. EMU, FRE. MHL, MLA. Favorite recipes from the families o f Antrim Mennonite Church. Waverly, IA: G&R Guth, Hermann. Amish Mennonites in Germany: their congregations, the estates Pub., [19957], Pp. 216. MHL. where they lived, their families. Mctamora: Illinois Mennonite Historical and Fish-eyes. Teil Swartz, Lee Eshleman. writers/ performers. Harrisonburg, VA: Fish-eye Genealogical Society, 1995. Pp. 380. EMU. FRE, MHL, MLA. Productions, 1995. 7 videocassettes + discussion guide. EMU. Hague-Osier Mennonite Reserve. IR95-I995. [S.l.]: Hague-Osier Reserve Book Fitzkee, Donald R. Moving toward the mainstream: 20th century change among the Committee, 1995. Pp. 728. MHC, MLA. Brethren o f Eastern Pennsylvania. Intercourse, PA: Good Bks., 1995. Pp. 347. Hall, Eddy. You can 'I make me go to church! The church o f Acts. (Generation why EMU, MES, MHC, MLA. Bible studies; 1:4) Newton: Faith & Life, 1995. Pp, 40. MLA. Flaming, Harvey D. The history and members of the Andreas and Helena (Unruh) Hamm, Berndl, Bernd Moeller and Dorothea Wendebourg. Reformationstheorien: Flaming family. Yukon, OK: Author, 1995. Pp. 161. MLA. Ein kirchenhistorischer Disput über Einheit und Viefalt der Reformation. Folsom. Jan. The Amish: images o f a tradition. Meehanicsburg, PA: Stackpole Bks., Göttingen: Vandenhoeck & Ruprecht, 1995. Pp. 139. MHL. 1995. Pp. 146. MHL, MLA. Handbook for the Low German genealogist using Brother's Keeper 5.2. Fresno: Ford Barbara B. The Oberholtzer book: a foundation book o f Oberholtzer immigrants Genealogy Project Comm, of the Calif. Mennonite Historical Society, 1995. Pp. and unestablished lines. Wallingford PA: Overholscr Family Assn., 1995. Pp. 424. 66. MLA. EMU, MHL. Harmon, Delbert. Greetings from Shelter Valley. Sugarcreek. OH: Author, 1995. Pp. Fresno Pacific College. Alumni Association. Pacific Alumni Association directory. 64. MHL. 1995. While Plains. NY: Bernard C. Harris, 1995. 1 v. FRE. Harvey County, Kansas, marriage license index. IR72 -April 1913. North Newton: Friesen, Abram Johann. Aus Gottes linker Hand: Stimme eines Irrenden: Gedichte. Mennonite Library & Archives, 1995. Pp. 264. MLA. Toronto: German-Canadian Historical Assn., 1995. Pp. 117. FRE, MHC, MHL, Hassan, Hazel N. The Mennonites o f Jo Daviess County. Illinois, IR49-IR79: MLA. biographies o f the nineteenth century: Baht; Durrslein, Hammer. Heer. Friesen, David. Journey of faith: IVinkler Beigthaler Mennonite Church, IR95-I995. Musselman, and Neuschwangerfamilies. Goshen: Author, 1995. Pp. 233. EMU, Winkler: The Church, 1995. Pp. 300. MHC, MHL, MLA. MHL, MLA. Friesland (1551-1601) and Groningen (153S-I60I). A.F. Mellink, ed. (Documenta I layama Missionary Seminar. Leadership: the church in Japan and the missionary. Anabaptistica Neerlandica) Leiden: Brill, 1995. Pp. 248. MHL. Russell Sawatsky and Gregg Hutton, eds. Tokyo: Tokyo Mission Research Inst., Gail, Peter. The delightful delicious davlily recipes and more. Cleveland: Goosefoot 1995. Pp. 113. EMU, MHL. Acres Press, 1995. Pp. 69. MHL. I lege, Evelyn. Happy days with Pablo and Juanita. Crockett, KY: Rod & Staff, 1995. Gantt, Michael. A nonchurchgocr's guide to the Bible. Intercourse, PA: Good Bks., Pp. 235. EMU, MHL. 1995. Pp. 184. MHL, MLA. Hclmuth, Willard. The short-bus kid. Unionville, NY: Royal Fireworks, 1995. Pp. Garver, Newton and Eric Reitan. Nonviolence and community: reflections on the 124. MHL. Alternatives to Violence Pmject. (Pendle Hill pamphlet; 322) Wallingford PA: Hernley, Charles R. A dream come true: poetry A pivse. New Paris, IN: Author, Pendle Hill, 1995. Pp. 47. MHL, MLA. 1995. Pp. 112. MHL. Gates, Tom and Liz Gates. Stories from Kenya. Wallingford PA: Pendle Hill, 1995. Pp. Herr. Donald M. Pewter in Pennsylvania German churches. Birdsboro: Pennsylvania

52 MENNONITE LIFE German Society, 1995. Pp. 214. MIIL, MLA. MLA. Hershberger, Michele. Ihn r to be a true friend. (Generation why Bible studies; 1:2) Kern, Kathleen, lie are the Pharisees. Scottdale: Herald 1995. Pp. 160. MLA. Newton: Faith & Life, 1995. Pp. 4(L MLA. Kerns, Wilmcr L. Frederick County, Virginia: settlement and some first families of Hershberger, Neil N. Church und family directory o f the Old Order.Amish, Dover. Back Creek Talley. 1730-IS30. Baltimore: Gateway. 1995. Pp. 647. MHL. Delaware 1995. Dover Author. 1995. Pp. 76. MHL. King, Christian E. Translations from the Lust-Giirtlein prayer book. Paradise. PA: 1 lertzler, Emanunl C. The other Hertzler-Hartzlers. Goshen: Author, 1995. Pp. 590. Author. 1995. Pp. 69. MHL. EMU, MHL. Klassen, Peter P. Die russlanddeutschen Mennoniten in Brasilien: Band I: Hilmarsum Himinighöfer, Traudel. Die Zürcher Bibel bis zum Tode Zwinglis. 1531: Darstellung am Alto Rio Krauel und Auhagen auf dem Stoltz-Plateau in Santa Catarina. und Bibliographie. Mainz: P. von Zabertt, 1995. Pp. 500. MHL. Bolanden-Weierhof: Mennonitiseher Geschichtsverein, 1995. Pp. 490. FRE, History of the Peter F. Rempel family. [Beaverton. OR]: Dale Aufrecht, 1995. Pp. 71. MLA. MLA. Kliewer. Menno L. A collection o f stories describing early day events. Reedley: Hochstetler, Daniel E. Descendants o f David.I. and Magdalena Hochstetler. 3rd ed. Author. 1995. Pp. 173. MLA. Goshen: Author, 1995. Pp. 511. EMU, MHL. Klopfcnstein, Perry A. Doctrinal perspectives. Fort Scott. KS: Sekan. 1995. Pp. 91. Modler, Beat. Das "Aergernis " der Reformation: begriffsgeschichtlicher Zugang zu MHL. einer biblisch legitimierten politischen Ethik. Mainz: P. von Zähem, 1995. Pp. Knabbe, Gertrude. New Testament word search puzzles. Harrisonburg, VA: Christian 208. MHL. Light, 1995. Pp. 71. EMU, MHL. Hofer, Samuel. Dance like a poor man. Winnipeg: Hofer Pub., 1995. Pp. 157. FRE, Knabbe, Gertrude. Old Testament word search puzzles. Harrisonburg. VA: Christian MHL. Light. 1995. Pp. 67. EMU, MHL. Hoover, Lester M. Ancestors and descendants o f Henry M. Hoover and Barbara II: Knudsen-HofTman, Gene. No royal road to reconciliation. (Pendle Hill pamphlet; 321) Noll. Lititz, PA: Author, 1995. Pp. 165. MHL. Wallingford PA: Pendle Hill, 1995. Pp. 35. MHL, MLA. Horning, Michael Z. Sunrise to sunset: memories o f the past. Newmanstown. PA: Koop, Heidi. A healthier you: a layperson's guide to optimum nutrition. Rev. [S.l.]: Author. 1995. Pp. 419. EMU, MHL. Author, 1995. Pp. 32." MLA. Horst, W. Dale and Cheryl A. Carmichael. A listing o f medical, biological and Krabill, James R. The hymnody o f the Harrist Church among the Dida o f south-central psychosocial articles from 1965 through 199-1 pertaining to: Mennonites. Amish Ivory Coast (1913-1949): a liistnrico-religious study. New York: P. Lang, 1995. and Hutterites in Kansas and Nebraska. Pennsylvania, North America. Wichita. Pp. 603. EMU, MHL. KS: Psychiatric Research Institute, [1995]. I v. MLA. Kntybill, Donald B. El reino a! reves. Bogota: CLARA, 1995. Pp. 297. MHL. 1 lostetler, Eldon. Early Milford people stories: old newspapers tell the story, IR64- Kraybill, Donald B. and Steven M. Nolt. Amish enterprise: from plows to profits. 19-10. Henderson,’ NE: Service Press. 1995. Pp. 143. MHL, MLA. Baltimore: Johns Hopkins, 1995. Pp. 300. EMU, FRE, MHL, MLA. Hostetler, John A. The Amish. Rev. ed. Scottdale: Herald 1995. Pp. 40. EMU, MHC. Krchbiel, James W. Swiss Russian Mennonile families before 1874 from the MHL. Michelsdorf. Michalin, Eduardsdorf. Homdvszcze, Waldheim. Zaltoriz and Hostetler, B. Charles. Keep yourself pure. Sugarcreek. OH: Carlisle Printing, 1995. Kutusovka congregations. Elvcrson. PA: Oldc Springfield Shoppe, 1995. Pp. 332. Pp. 96. MHL. EMU, MHL, MLA. Hostetler, Edwin C. Old Testament introduction. Grand Rapids: Baker Bks., 1995. Kreider, Robert S. South Central Kansas: map/guide. North Newton: Mennonile Pp. 106. MIIL. Press, 1995. 1 map. EMU, MLA. Hostetler, Joyce. Best friends forever. New York: Friendship Press. 1995. Pp. 93. Kroeger, Peter. Ein Glaubens-bekenntnis: Gedichte. Winnipeg: [s.n.]. 1995. Pp. 46. MHL. MHC. Howard County. Indiana family history, 1844-1994. Paducah, KY: Turner, 1995. Pp. Kroeker, Evangeline Harder. Reminiscence: letters by the Isbrand Harderfamily. 376. MHL. Clovis, CA: Author, 1995. Pp. 303. FRE. Huber, Samuel, Mrs. Through tears. Crockett. KY: Rod & Staff, 1995. Pp. 375. Kroeker, P. Travis. Christian ethics and political economy in North America: a critical EMU, MHL. analysis. Montreal: McGill-Queens, 1995. Pp. 201. MHL. Humphrey, John T. Pennsylvania births. Philadelphia County, 1766-I7AO. Laltman, Loise E. Teacher's guide (literature based appmach) for use with the Washington, DC: Humphrey Pub., 1995. Pp. 570. MHL. children's book Reuben and the fire. Intercourse. PA: Good Bks., 1995. Pp. 24. The Hunsbergers. Baltimore: Gateway, 1995. 3 v. MHL. EMU. Httyard David E. A journal of bygone years: history o f the Huyanls. Lititz, PA: D.Y. Landis, Mary M. Across the rose hedge with Aunt Merry. Crockett. KY: Rod & Staff, " Smucker. 1995. Pp. 51. EMU, MHL. 1995. Pp. 134. EMU. MHL. Hymnal masterworks: classical guitar. Tom Harder, guitar. Newton: Faith & Life. Lapp, Elam D. Amish history of Dauphin County Pennsylvania, 1978-1995. 1995. I compact disc. MLA. (Millersburg, PA: Author 1995?]. Pp. 191. EMU, MHL, MLA. Hymnal masterworks: classical guitar. Tom Harder, guitar. Newton: Faith & Life, Lasky, Kathryn. Beyond the divide. New York: Aladdin Paperbacks, 1995. Pp. 297. 1995. I cassette. MLA. MHL. Indien ik u vergete...: vijftigjaar na dato: leden van de Terenigde Doopsgezinde Lederaclt, John Paul and Mark G. Clnipp. Conflict/} y violencia.' busiptemos Gemeente te Amsterdam en ecu aantal pastoriebewoners in Nederland aan het alternativas creativas! Bototä: CLARA, 1995. Pp. 239. MHL. woord. J. van der Meer, M.C. Stubbe, and M. Wicrda-Bocr, eds. Amsterdam: Lederach, John Paul. Preparing for peace: conflict transformation acmss cultures. Verenigdc Doopsgezinde Gemeente te Amsterdam, 1995. Pp. 87. EMU. Syracuse: Syracuse Univ., 1995. Pp. 133. MHL, MLA. Inspirational songs for men, No. 2. Rosenort, MB: PrairieView, 1995. Pp. 160. MHL. Legeret, Catherine and Jacques Legeret. Les Amish. 2d ed. Paudex: TiPom. 1995. Pp. Jackson, Dave. Lost river conspiracy. Intercourse, PA: Good Bks., 1995. Pp. 220. 53. MHL, MLA. MI IL, MLA. Lehman, Glenn. You can lead singing: a song leaders manual. Intercourse, PA: Good Janzcn, Hedy. Addendum : our heritage, the descendants o f Heinrich P.Janzcn. [S.I.: Bks., 1995. Pp. 94. MLA. s.n., 1995]. 1 v. MHC. Lewis, Beverly. Catch a falling star. Minneapolis: Bethany Use., 1995. Pp. 143. MHL. Janzcn, Jean. Snake in the parsonage: award- winning poetry. Intercourse, PA: Good Living in the light o f the Lord's return. Harrisonburg, VA: Fellowship of Concerned Bks., 1995. Pp. 73. FRE. MHL. MLA. Mennonites, 1995. Pp. 65. MHL. Janzcn, John J. . I.v / remember it...: Neuanlage IS95-I995. [S.I.: s.n., 1995]. Pp. 78. Loewen, Helen Harder. Sky-lace. Winnipeg: Sky-Lace Books, 1995. Pp. 81. MLA. MHC. Locwcn, Julius. Jasykowo: ein mennonitisches Siedlungsschicksal am Dnjepr. Janzcn, Victor. Ihm Dnjepr zum Paraguay Fluss. Winnipeg: Author. 1995. Pp. 165. Gründing - Blüte - Unteigang. Winnipeg: Hcnning/Loewen Familie, 1995. Pp. EMU, MHL, MLA. 120. MHC. The Japanese emperor system: the inescapable missiological issue. Robert Lee, ed. Lubieniccki, Stanislas. History o f the Polish Reformation and nine related documents. Tokyo: Tokyo Mission Research Inst., 1995. Pp. 147. EMU, MHL. George Huntston Williams, tr. Minneapolis: Fortress, 1995. Pp. 995. EMU, MLA. Johnson, Helen. A tapestry of ancestral footprints: Gmenings. Duecks, Ennses, Ltitlty, David. Amish folk artist Barham Ebersol: her life, fraktur, and death record Koops. Friesens. Kmekers. Lockport, MB: Author, [19957]. Pp. 282. MHC, book. Lancaster: LancasterMennonitc Historical Society, 1995. Pp. 111. FRE. MHL, MLA. MLA. Jones, L. Gregory. Embodying forgiveness: a theological analysis. Grand Rapids: Lulhy, David. Our Lancaster County trip, may 15-20, 1995. [Aylmer, ON]: Author, Eerdmans, 1995. Pp. 313. MHL. 1995. 1 pamphlet. EMU. Joseph Jutzi and Marie Bender family history and genealogy. Waterloo: Joseph Jutzi Maplewood mots: growing in faith: the history o f Maplewood Mennonile Church. Family Book Committee, 1995. 1 v. MHL. David L. Habegger, ed. Fort Wayne: The Church. 1995. Pp. 202. EMU, MHL, Juhnkc, Jerry. The Carl FIT. Juhnke and Frances Kaufman family record. ISA I to MLA. 1995. [Wichita: Author, 1995], Pp. 85. MHL, MLA. Marten, Jacqueline. Just a kiss away. New York: Kensington, 1995. Pp. 441. MHL. Karlstadt, Andreas. The essential Carlstadt. Edward J. Furcha, tr. & ed. (Classics of Martin, Eber S. Perspectives old and new. Columbiana, OH: Americana Creatives, the Radical Reformation: 8) Waterloo: Herald 1995. Pp. 449. EMU, MHC. 1995. Pp. 118. MHL. MHL, MLA. Martin, J. Luke. Issues related to parenting. Crockett, KY: Rod & Staff, 1995. Pp. 75. Kauffman, Henry J. Henry's Dutch country anthology. Morgantown, PA: Masthof, EMU, MHL. 1995. Pp. 182. MHL. Martin, Marla. El gatito en elpozo. Crockett, KY: Editorial Vara v Cayado. 1995. Pp. Kenna, Kathleen. A people apart. Boston: Houghton Mifflin, 1995. Pp. 64. MHL. 241. MIIL.

MARCH /JUNE 53 Marlin, Marla. Little church house lakes a ride. Harrisonburg, VA: Christian Light, Plett, Delbert F. Sarah's prairie. Winnipeg: Windflower, 1995. Pp. 349. MLA. 1995. Pp. 103. EMU, MHL. Poems teachers ask for. [S.I.: s.n„ 1995?]. Pp. 288. MHL. Martin, Paul H. As the north culled to Linford Hackman for church planting along Porter, Randy and Nancy Sorrells. A cyclist s guide to the Shenandoah I alley. northern trails. Des Moines: Quality Printing. 1995. Pp. NO. EMU. MHL, MLA. Staunton, VA: Shenandoah Odysseys, 1995. Pp. 266. MHL. Mast, Daniel E. Anweisungen zw Seligkeit. Aylmer. ON: Pathway. 1995. Pp. 784. The Primitive church in the modern world. Richard T. Hughes, ed. Urbana: Univ. of EMU. MHL. III., 1995. Pp. 229. MHL. Mast, J. Lemar and Lois Ann Mast. Mennonite heritage tour journals: 1995 Puckett, Pearl A. Amish Mennonite Church story: O 'Neill, Nebraska, Holt Countv. Mennonite heritage lour, April 27-May 17, 1995. Elverson, PA: Olde Springfield West Point, NE: Author. 1995. Pp. 49. MHL. Shoppe, 1995. Pp. 24. EMU, MHL. Quaker crosscurrents: three hundred years of Friends in the New York yearly McDonald Ron. Leadership among Friends. (Pendle Hill pamphlet; 320) Wallingford, meetings. Syracuse, NY: Syracuse Univ., 1995. Pp. 432. MHL. PA: Pendle Hill, 1995. Pp. 29. MLA. Quillin. Patrick. Amish folk medicine. Canton, OH: Leader Co., 1996, [i.e. 1995]. Pp. Mennonite Brethren Singers. Sounds from Worship together. Wichita: 238. MLA. Mastertapeaudio, 1995. 1 compact disc. MLA. Racism dS the church: overcoming the idolatry: a Church o f the Brethren study Mennonite Central Committee: celebrate, reflect, recommit: anniversary photo essay. resource. Shanlilal P. Bliagat, ed. Elgin, IL: Brethren, 1995. 2 v. MHL. Akron. PA: MCC, 1995. Pp. 24. EMU. Redekop, Calvin, Stephen C. Ainlay, Robert Siemens. Mennonite entrepreneurs. Mennonite idealism and higher education: the story of the Fresno Pacific College Baltimore: Johns Hopkins, 1995. Pp. 291. EMU, FRE, MHL, MLA. idea. Paul Toews, ed. l-'resno: Center for Mennonite Brethren Studies, 1995. Pp. Refocusing a vision: shaping Anabaptist character in the 21st century. John Roth, ed. 164. FRE, MHL. Goshen: Mennonite Historical Society, 1995. Pp. 112. EMU. MES, MHL, MLA. Meyer, Albert J. and David L. Sutter. "Pastor-growing - people-growing": a manual Regehr, T. D. Bibliography for Mennonites in Canada. 1939-1970: a people for leaders who consult with congregations. Elkhart: Mennonite Board of transformed. [S.I.J: Author, [1995]. Pp. 106. MHC. Education. 1995. I v. EMU Ml 1C, MHL. Responding to HIV and AIDS: a 1995 resource guide for congregations. Goshen: Meyer, Albert J. and David L. Sutter. “Pastor-growing - people-growing ": a manual Mennonite Mutual Aid Assoc., 1995. Pp. 14. EMU. for leaders who provide oversightfor pastors and congregations. Elkhart: Rhodes, Donna McKee. Little stories for little children: a worship resource. Mennonite Board of Education. 1995. Pp. 143. EMU, MHC, Mi ll.. Scottdale: Herald 1995. Pp. 127. MLA. Migration from the Russian Umpire: lists o f passengers arriving at the port o f New The Road travelled: Bethel Place memories - series I. Helen Unrau, ed. Winnipeg: York. Baltimore: Genealogical Pub., 1995. 2 v. MHL. Bethel Place, 1995. Pp. 94. MHC. Miller, DeVon. Michigan Amish directory 1995. Sttgracreek, OH: Carlisle Printing, Roth, Donald W. The families o f Anna (Guth) Rediger Roth. Fort Wayne: Author, 1995. Pp. 166. MHL. 1995. Pp. 168. MHL. Miller. Elmer S. Nurturing doubt: from Mennonite missionary to anthmpologist in the Roush, Herbert L. Henry and the great society: a novel. LaGrange. IN: Pathway, Argentine Chaco. Urbana: Univ. of 111., 1995. Pp. 225. EMU, MHL, MLA. 1995. EMU, MHL, MLA, Miller, Jerry E. Indiana Amish directory: Elkhart, LaGrange, and Noble Counties. Rudolph, L. C. Hoosierfaiths: a history o f Indiana chinches & religious groups. Middlebury, IN: Author, 1995. Pp. 537. MHL. Bloomington: Indiana Univ., 1995. Pp. 710. MHL. Miller, Rebecca I. A treasured heritage: Ezra.!, and Susie (Weaver) Miller family. Rudolph, Miriam and Dorcas Rudolph. Little green songbook. [S.l.]: Authors, 1995. Middlebury. IN: The Miller Girls, 1995. Pp. 291. MHL. Pp. 142. MHL. Miller, Robbie. Clueless and called: discipleship and the Gospel o f Mark. (Generation Russia letters: IR93-I993: a collection o f letters written mostly from Russia to why Bible studies; 1:5) Newton: Faith & Life, 1995. Pp. 44. MLA. Edward Esau and family in Kansas and letters written from Central Asia to Miller, Vernon J. Historical album o f Charm. Ohio. Millersburg. OH: Author, 1995. Gerhard Esau II and family in Nebntska. Elina E. Esau, tr. North Newton: Esau, Pp. 278. EMU, MHL. 1995. Pp. 576. MLA. Mishlcr, Dorsa J. Deltsville jubilee: life stories 50years after CPS in Beltsville, Ruth, Philip. Sowing seeds o f faith: the founding and first fifty years o f Penn View Maryland. [S.I.J: Author, 1995. Pp. 164. EMU, MHL. Christian School, formerly Franconia Mennonite School, 19-15-1995. Modern encyclopedia of religions in Russia and the Soviet Union: vol. 6: Council of Harleysville, PA: Author, 1995. Pp. 92. EMU, MHL, MLA. 1613, Orthodox Church—Declaration o f loyalty by Metropolitan Sergius. Gulf Sargent, James E. Images o f peace in the Old Testament. [S.l. |: Author, 1995. Pp. 16. Breeze, FL: Academic International. 1995. Pp. 246. MLA. MHL. Moriatry. Tim. A message o f hope and healing. Erie, PA: Author, 1995. I v. MHL. Schmucker, Daniel M. Andrew N. Hochstetler and Elizabeth Lehman: also Myers, Tamar. Parsley, sage, rosemary, and crime. New York: Doubleday, 1995. Pp. descendants o f Elias A. Miller. Franklin, KY: Author, 1995. Pp. 133. MHL. 270. MHL. Schräg, Jenny. Zur ehre Gottes = To the glory o f God: a musical drama (in EnglishI Neighbors near and far: Mennonites o f European descent. Newton: General depicting the history o f the Eden Mennonite Church. [Moundridge, KS: Author, Conference Women in Mission, 1995. I packet. MHL. 1995], I v. MLA. Neufeld, Arnic. Prairie wots and branches. Winkler, MB: Heritage Valley, 1995. Pp. Schrift und Lieder. Berlin: Carlisle Printing, 1995. Pp. 8. MHL. 160. EMU, FRE, MHC, MLA. Schrock, Jennifer Halteman. Do the right thing: ethics shaped by faith. (Generation Neufeld Christine. Peace, just live it! A challenge to youth for the 21st century. why Bible studies; 1:6) Newton: Faith & Life, 1995. Pp. 44. MLA. Newton: Faith & Life, 1995. Pp. 104. MLA. Schroeder, Anna. Changes: anecdotal tales o f changes in the life o f Anna Born, New Testament o f our Lord and Saviour Jesus Christ — Das Neue Testament misers.... IMS-1992. Winnipeg: Bindery Publishing House, 1995. Pp, 174. MHC, MLA. Ephrata, PA: Groffdale Old Order Mennonite Conference: Grace Press, 1995. Pp. Secakuku, Alplt 11. Following the sun and the moon: Hopi kachina tradition. 799. EMU. MHL. Flagstaff: Northland 1995. Pp. 134. MLA. Oberholtzer. Della. Katie and the neighbors. Harrisonburg, VA: Christian Light. 1995. Sectarianism: papers o f the 1994 Conymeela Ecumenical Conference. Trevor Pp. 93. EMU. Williams, Alan Falconer, eds. Dublin: Dominican Publications, 1995. Pp. 76. O’Malley, J. Steven. Early German-American evangelicalism: pietist sources on MHL. discipleship and sanctification. Lanham, MD: Scarecrow, 1995. Pp. 350. MHL, Shenk, Dale. Confusion becomes confidence: Acts o f the apostles/acts o f the MLA. Anabaptists: teacher's guide with student repmducible sheets. Scottdale: Our guys. I’ll. Friesen, tr. Keewatin, ON: Friesen, [1995]. Pp. 288. MLA. Mennonite Pub. House, 1995. Pp. 71. MHL. Packull, Werner O. Hutterite beginnings: communitarian experiments during the Shenk, David W. Global gods: exploring the role o f religions in modern societies. Reformation. Baltimore: Johns Hopkins, 1995. Pp. 440. MHL. MLA. Scottdale: Herald 1995. Pp. 403. MHL, MLA. Pearson, Elizabeth Regier. Abraham-Elizabeth Fro ese Regier family histoty. [S.l.|: Shenk, John 11. Mv father, Daniel Shenk. Sarasota: Author, 1995. Pp. 23. MHL. Author, 1995. I v. MLA. Shenk, Wilbert R. Write the vision: the church renewed. Valley Forge: Trinity, 1995. Peifer, Jane Hoober and John Stahl-Wert. Welcoming new Christians: a guide for the Pp. 119. MHL. Christian initiation o f adults. Newton: Faith & Life; Scottdale: Mennonite Shoe that tattled and other stories to tell. Aylmer, ON: Pathway, 1995. Pp. 72. EMU, Publishing House, 1995. Pp. 142 + video. EMU. MHL, MLA. Pelsy, Luc. Le silence dans la Bible. (Cahier de Christ Seul; 1995/2) Montbeliard: Shortridge, James R. Peopling the plains: who settled where in fruitier Kansas. Christ Seul, 1995. Pp. 65. EMU, FRE, MHL, MLA. Lawrence: Univ. Pr. of Kan., 1995. Pp. 254. MLA. Penner, Peter. A brief histoty of the Steingart family. Calgary: Author, 1995. Pp. 13. Silva, Mercedes. Memorias del Gran Chaco. ISS4-I933. [Argentina]: Editado por MHC, MHL, MLA. Encuentro Interconfesional de Misioneros, 1995. Pp. 56. MHL. Peters, Herbert D. A genealogy o f the Jacob Dahl family. Saskatoon: Author, [1995?]. Silva, Mercedes. Memorias del Gran Chaco, 1934-1994. [Argentina]: Editado por Pp. 60. MLA. Encuentro interconfesional de Misioneros, 1995. Pp. 51. MHL. Phifer, Martha Nelson. The colors o f Christmas. Scottdale: Herald 1995. 1 v. MLA. Simpson, Bill. Guide to the Amish country. 2nded. Gretna, LA: Pelican, 1995. Pp. Philip Brown family of Tulpehocken Talley. Richland PA: Historical Committee, 1995. 184. MHL. Pp. 597. MHL. Sine, Tom. Ceasefire: searching for sanity in America s culture wars. Grand Rapids: Der Pietismus im achtzehnten Jahrhundert. Martin Brecht & Klaus Deppcrinann, eds. Ecrdinans, 1995. Pp. 302. MHL. Göttingen: Vandenhoeck & Ruprecht, 1995. Pp. 826. MHL. Sinucker, Esther F. Good night, my son: a treasure in heaven. Elverson, PA: Olde Plett, Delbert F. Kleine Gemeinde heritage tour '95. Steinbach: Crossway, [1995]. Pp. Springfield Shoppe, 1995. Pp. 88. EMU, MHL, MLA. 12. MHL. Snyder, C. Arnold. Anabaptist history and theology: an intmduction. Kitchener:

54 MENNONITE LIFE Pandora Press, 1995. Pp. 433. MES, MHL, MLA. Thesis (D.Min.)—United Theological Seminary, 1995. Pp. 156. EMU. Snyder, C. Arnold. Anabaptist history und theology. Abridged student ed. Kitchener: Weier, John. Steppe: a novel. Saskatoon: Thistledown, 1995. 1 v. FRE, Ml 1C. Author. 1995. Pp. 268. MHL, MLA. Wenger, Glenn. The Sabbath or the Lord's Day: a scriptural view of why tie keep the Snyder, Graydon F. Health and medicine in the Anabaptist tradition: care in first day of the week. [S.l.]: Weaverland Publications, 1995. Pp. 16. EMU. MLA. community. Valley Forge, PA: Trinity, 1995. Pp. 160. Mi 1C, MHL. MLA. Wengerd, Arlene. Country cooking and reminiscing. Millersburg, OH: Author, 1995. Spiritual life in Anahaptism. Cornelius J. Dyck, tr. & ed. Scottdale: Herald, 1995. Pp. Pp. 165. MHL. 311. EMU. Wengert, Timothy J. and Charles W. Brockwell, Jr. Telling the churches 'stories: Stauffer, Aaron. Uncle Aaron Stauffer's diary, 1947-1956. Enos E. Stauffer, ed. Port ecumenical perspectives on writing Christian history. Grand Rapids: Eerdmans, Treverton, PA: Editor, 1995. Pp. 122. EMU, MHL, MLA. 1995. Pp. 134. MHL. Stauffer Mennonite Community Snyder City, PA. 1995. Liverpool, PA: Levi B. Wesner, Doris. Alsatian connections: family genealogies o f Alsatian emigrants to Stauffer, 1995. I map. MHL. America, wl: From the villages o f Butten, Dehlingen. Diemeringen, Ratzwitler Steere, Douglas V'. Traveling in. (Pendle Hill pamphlet; 324) Wallingford, PA: Pendle and Waldhambach. Apollo, PA: Closson, 1995. Pp. 473. MHL. Hill, 1995. Pp. 45. MHL, MLA. Wh at is wmng with our baby':’ John Martin and Verna Mae Martin, eds. Wellsboro, Steiner, Sam. Lead us on: a history of Rockway Mennonite Collegiate, 1945-1995. PA: J.D. Martin. 1995. Pp. 160. MHL. Kitchener: Rockway Mennonite Collegiate, 1995. Pp. 372. EMU, FRE, MHL. White, Neva L. Letters o f Neva L. White to her family during her service with Stewart, Jillian. Amish cooking. Philadelphia: Courage 13ks„ 1995. Pp. 80. MHL. Mennonite Central Committee in Hong Kong. 1950-52. Manhattan, KS: Author, Stoll, Joseph and Christian Stoll. The songs we sing. Aylmer, ON: Pathway, 1995. Pp. 1995. Pp. 107. MLA. 49. EMU, MLA. Wiebe, Armin. The second coming o f Yeeat Shpanst. [Winnipeg]: Turnstone, 1995. Pp. Stoltzfus, J. R. A day on thefarm with Samuel: the life o f an Amish boy. [S.l.]: J & M 298. FRE, MLA. Publishing, 1995. I v. EMU. Wiebe, Glenn. General exodus: the Kansas Mennonite migration to Canada during Stoltzfus, Louise. Two Amish folk artists: the story of Henry Lapp and Barbara World liar One. Thesis (M.A.)—Wichita State University, 1995. Pp. 87. MLA. Ebersol. Intercourse, PA: Good Bks., 1995. Pp. 119. EMU, Ml 1C, MLA. Wiebe, Katie Funk. Bonier crossing: a spiritual journey. Scottdale: Herald, 1995. Pp. Slrehle, Stephen. The Catholic mots o f the Protestant Gospel: encounter between the 230. FRE, MHC, MHL, MLA. Middle Ages and the Reformation. Leiden: Brill, 1995. Pp. 146. MHL. Wijk, Nico van der. Emmers: een lichte komedie. (Menno Simons 500) [S.l.: s.n., Sudennan, Joel. David P. Schmeder, Sara (Janzen) Scltroederfamily history and 1995?]. Pp. 41. EMU. genealogy. [Marion, KS]: Author, 1995. I v. MLA. Wilde, Gary. The radical reign: potables o f Jesus. (Generation why Bible studies; 1:3) Swander, Mary. Out o f this world: a woman s life among the Amish. New York: Newton: Faith & Life, 1995. Pp. 40. MLA. Viking, 1995. Pp. 276. MHL. Wilke, Steve, Dave Jackson & Neta Jackson. When alcohol abuses our marriage. Thielmann, John II. Escape to freedom. Mountain View, CA: Author, 1995. Pp. 176. Green Forest, AR: New Leaf, 1995. Pp. 124. MHL. MHL, MLA. Wilke, Steve, Dave Jackson & Neta Jackson. When the odds are against you. Green Thrash, Catherine. The onliest one alive: surviving Jonestown. Guyana. Indianapolis: Forest, AR: New Leaf, 1995. Pp. 122. MHL. Marian K.Towne, 1995. Pp. 140. MLA. Wilke, Steve, Dave Jackson & Neta Jackson. When we fight all the time. Green Forest, Through new eyes. Akron: MCC, 1995. I video. EMU, MLA. AR: New Leaf, 1995. Pp. 128. MHL. Tiessen, Margaret D. Mennonite women from A to Z. [S.L: s.n.], 1995. Pp. 75. MIIC. Wise, Ruth Ann and Lucille H. Martin. Weaverland directoiy: members and their Toews, John and Eleanor Loewcn. No longer alone: mental health and the chinch. families who attend the Weaverland Conference Mennonite Churches and maps Waterloo: Herald, 1995. Pp. 174. MLA. showing the churches 'locations in Pennsylvania, Virginia, Missouri, New York, Toews, John B. .Ill: the autobiogmphy of a twentieth century Mennonite pilgrim. Wisconsin and Iowa. 3rd ed. [S.l.]: Weaverland Conference Mennonite Churches, Fresno: Center for Mennonite Brethren Studies. 1995. Pp. 208. EMU. FRE, 1995. Pp. 673. EMU. MLA. MIIC, MLA. Winner, Dave and Carol Witmer. Children in the cell group: a pnictical guidebook for 7uo notable shaped-note leaders: Joseph Funk by John IT I lay land; Aldine S. making your cell group an intergenerational place o f learning for children. Kieffer by Weldon T. Myers, Wm. B. Blake, B.C. Unseld. James S. Presgraves, ed. Salunga, PA: Eastern Mennonite Missions, 1995. Pp. 43. MHL. Wythevillc, VA: Bookworm & Silverfish, 1995 Pp. 36. EMU. Witmer, Edith. Miguel, elpastorcito. Crockett, KY: Rod & Stad', 1995. Pp. 218. EMU, Understanding ministerial leadership: essays contributing to a developing theology MHL. o f ministry. John A. Esau, ed. (Text reader series; 6) Elkhart: Institute of Wolff, Michele and Werner Enninger. Fidetes, infideliles. Strasbourg: Universite des Mennonite Studies, 1995. Pp. 123. EMU, FRE, MES, MLA. Sciences Huinaincsdc Strasbourg, 1995. Pp. 14. MHL. Veldhorst, Natascha. Bethlehem, dat is het Broodhuys, van Karel van Mander: het Wood, Stacy B. C. Clockmakers anil watchmakers o f Lancaster County. Pennsylvania. oitdst overgeleverde kerstspel in de Nederlanden. Thesis (Ph.D.)—University of Lancaster: Lancaster County Historical Society, 1995. Pp. 75. EMU. Amsterdam, 1995. Pp. 99. EMU. The World of rural dissenters, 1520-1725. Margaret Spufford, ed. New York: Vermigli, Peter Martyr. Dialogue on the two natures in Christ. John Patrick Donnelly, Cambridge, 1995. Pp. 459. MHL. ed. (16th c. essays & studies; 31) Kirksville MO: 16th C. Journal, 1995. Pp. 214. Worship together. Fresno: General Conference of the Mennonite Brethren Churches, MHL. 1995. Pp. 773. EMU, FRE, MHL. Versluis, Paul. Making disciples in the congregation: a guide to Christian formation Wright, Raymond S. The genealogist's handbook: modern methods for researching through the process o f mentoring and the experience o f congregational worship. family history. Chicago: ALA, 1995. Pp. 190. MLA. (Occasional papers; 17) Elkhart: Institute of Mennonite Studies, 1995. Pp. 98. Yoder, Alton N. Yoder memoirs: Noah and Mattie Yoder's family line: how love reigned MLA. through hardships. Goshen: GET Printing, 1995. Pp. 136. MHL. Vision Anabautista. Guatemala City: Esperanza en Camino, 1995. Pp. 44. EMU. Yoder, Ernest and Willa Yoder. The Moses H. Yoder family history. Kokomo, IN: Selby, Visual arts Wichita '95: an exhibition o f works o f art on the occasion o f the joint 1995. Pp. 340. MHL. conference o f the General Conference Mennonite Church and the Mennonite Yoder, James D. Black spider over Tiegenhof. Scottdale: Herald, 1995. Pp. 232. FRE, Church, Wichita, Kansas, July 25-30, 1995. Newton: Mennonite Press, 1995. I v. MHC, MHL, MLA. MLA. Yoder, John Howard. El ministerio de todos: creciendo hacia la plenitud de Cristo. Wagler, Elizabeth. A way in the wilderness. Crockett, KY: Rod & Staff, 1995. Pp. Bogota: CLARA, 1995. Pp. 123. MHL. 240. EMU, MHL. Yoder, Joseph W. Rosanna o f the Amish. Centennial ed. Scottdale: Herald, 1995. Pp. Wagner, Donald E. Anxiousfor Armageddon: a call to partnership for Middle 320. MHL, MLA. Eastern and Western Christians. Scottdale: Herald, 1995. Pp. 253. MLA. Yoder, M. Marie and Paul H. Yoder. The Daniel Beachyfamily o f Aurora. Ile.vt Waltner, Jerome K. This do in remembrance o f me: history o f Eden Mennonite Virginia: their lineage and life stories. Grantsville. MD: Authors, 1995. Pp. 280. Church, Moundridge, Kansas, 1895-1995. Newton: Wordsworth, 1995. Pp. 163. EMU, MHL. MHL, MLA. Yoder, Orlcy W. and Dianna K. Yoder. The family book o f Joseph J. Yoder and Lydia C. Waltner-Tocws, David. The impossible uprooting. Toronto: McClellan & Stewart. (Yoder). Goshen: Authors, 195. Pp. 101. MHL. 1995. Pp. 139. FRE, MHL. Yoder, Rebecca Bontrager. Memories and family record of the John D. Miller and Wandel, Lee Palmer. Voracious idols and violent hands: iconoclasm in Reformation Rosina Zehr family, 1916-1995. Goshen: Author, 1995. Pp. 58. MHL. Zurich, Strasbourg, and Basel. New York: Cambridge, 1995. Pp. 205. MHL, Yoder, Sanford. Competitive sports. Crockett, KY: Rod & Staff, 1995. 1 tract. MHL. MLA. Yoder, Sara Jean. Benjie, the in-between boy. Aylmer, ON: Pathway, 1995. Pp. 108. Wardin, Albert W. Evangelical sectarianism in the Russian Empire and the USSR. EMU, MHL, MLA. Lanhant, MD: Scarecrow, 1995. Pp. 867. MLA. Yoder, Stephen L. Amish farm boy: (first 70 years). Nappance, IN: Author, 1995. Pp. Water bov Gedichde: the life and poetry o f Edwin Gehman lieber. Ruth Ann Weber 288. MHL. Hollinger, ed. Morgantown, PA: Masthof, 1995. Pp. 284. EMU. Yoder, Stephen L. Bible doctrinesfor youth. Nappance, IN: Yoder's Bookstore, 1995. We have come this far by faith: Gospel Haven Church. Benton. Ohio. 19811-1995. Pp. 104. MHL. Benton, OH: The Church, 1995. Pp. 51. MHL. Youmans, Vance Joseph. The plough and the pen: Paul S. Gross and the establishment Weber, Dale K. and Verleite Vaughn Weber. The Good book: the Peter Good family of the Spokane Hutterian Brethren. Boone, NC: Parkway, 1995. Pp. 146. EMU, hook, 1530-1995. Bath, Ml: Authors, 1995. Pp. 93. EMU. MHC, MLA. Weidner, Mark. Sabbath living for sabbath leaders: clergy renewal by peer groups. Zacharias, Isaak I. Autobiography o f Isaak Isaak Zacharias. Ruth Heinrichs, Heinz

MARCH/JUNE 55 Bergen, Irs.; Ruth Heinrichs, ed. Regina: liditor, 1995. i’p. 51. Ml 1C. Druck, 1994. Pp. 272. FRE, MLA. Zazhitko. Alexander E. First steps. (In Russian) Ephrata: Grace Press, 1995. 1 v. Early. Richard K. Gelassenheit: essential motif in sustaining Anabaptisl/Mennonite MHL. faith and practice. Thesis (D.Min.)—Princeton Theological Seminary, 1994. Pp. Zijpp, A. van der and S. A. V'is. Degemeente in gesprek met Menno Simons: ecu xeric 128. MLA. von liegen inleitlingcn ivor gespreksgme/ien in doopsgezinde gemeenlen. (Menno Easlt. Ora E. Descendants o f Samuel S. Eash and Susan J. Miller. McMinnville, OR: Simons 500) Amsterdam: Algemene Doopsgezinde Soeieteil, 1995. Pp. 98. EMU. Author, 1994. 1 v. MHL. Zijpp, A. van der and S. A. Vis. De gem een re in gesprek met Menno Simons: enkele East-west Christian organizations: a directory o f western Christian organizations adviezen voor de leiding von gespreksgmepen. (Menno Simons 500) Amsterdam: working in East Central Europe and the newly independent states formerly part Algemene Doopsgezinde Societeit, 1995. Pp. 12. EMU. of the Soviet Union. Sharon Linzey, M. Holt Ruffin, Mark R. Elliott, cds. Zook. Leon R. The Amish-Mennonites ol Kempsville, I'iiginia, 1900-1970: a collection Evanston, 1L: Berry, 1993. Pp. 240. MLA. o f stories and photos from a time and place, gone forever, yet living in our Ediger, Katharina. Under his wings: events in the lives o f Elder Alexander Ediger memories o f a good and pleasant land. Leroy Miller, ed. Virginia Beach, VA: andItisfamily. Kitchener: Author, 1994. Pp. 179. EMU. FRE, MHC, MLA. Donning. 1995. Pp. 144. EMU, MHL. Edwards. Mark U., Jr. Printing, propaganda, and Martin Luther. Berkeley: Univ. of Calif., 1994. Pp. 225. MHL. 1993-1994 Enchiridion geistliker leder unde Psalmen. Introductory study and facsimile edition by Stephen A. Crist. Atlanta: Scholars Press, 1994. Pp. 120. MHL. Ada. Journey to contentment: a single girl's search for contentment in life. Elmira, Ens, Adolf. Subjects or citizens? The Mennonite experience in Canada, IS711-1925. ON: Bowman Bks. and Pubs., 1993. Pp. 27. MHL. Ottawa: Univ. of Ottawa, 1994. Pp. 266. EMU, FRE, MHC, MHL, MLA. All occasion poems for our homes and schools. Annie S. King, ed. Gordonvillc, PA: Epp, Elsie 11. Echoes o f the prairie pioneers: the ancestral history and descendants Print Shop, 1993. Pp. 108. MHL. o f Peter I hieben. 2nd cd. Henderson, NE: Author, 1994. Pp. 128. MLA. Andreas, James. Please God, not our grandson. Steinbach: Derksen Printers, 1993. Erbknm, Heinrich Wilhelm. Geschichte der Protestantischen Sekten im Zeitalter der Pp. 121. MHL. Reformation. Vaduz, Liechtenstein: Sündig Reprints, 1994. Pp. 587. MHL. Andreas, James. Till ive meet again. Steinbach: Derksen Printers, 1993. Pp. 121. Escuela Particular "Alvotv Obregon" Blumenau: Aiio Escolar 1993-1994. MHL. Cuauhtemoc, Mexico: [s.n„ 19947] Pp. 109. MHC. Arndt, Nikolaus. Die Deutschen in Wolhynien: ein kulturhistorischer Überblick. Fast. Margaret. Willie, forever young. Winnipeg: Bill and Margaret Fast. 1994. Pp. Würzburg: Kraft, 1994. Pp. 96. MHL, MLA. 146. FRE, MHC. MHL. Art and interreligious dialogue: six perspectives. Michael S. Bird. cd. Lanham, MD: Fauth, Dieter. Thomas Müntzer in bildungsgeschichtlicher Sicht. Köln: Bühlau, 1993. Univ. Press of America, 1994. Pp. 159. MHL. Pp. 319. MHL. Bergey, Philip C. IVhat has Hall Street to do with Jerusalem?: Business organizations Finding history in 21st century East Nantmeal. Wilmington, DE: Sharing Memories. and Mennonite ecclesiology. Thesis (M.A.)—Associated Mennonite Biblical 1994. Pp. 107. MHL. Seminary, 1993. Pp. 120. MHL. Fiseher-MeClearn, Norma. A history of the Amish people and their faith. New Bergmann, Günther J. Ausländsdeutsche in Paraguay. Brasilien. Argentinien. Berlin: Wilmington, PA: New Horizons, 1994. Pp. 138. MHL. Westkreuz, 1994. Pp. 256. MHL. Fransen, Nicholas N. My pilgrimage: the memoirs of Nicholas N. Fransen. Vineland. ßernotsky, R. L. Upon this nick: celebrating forty years: a history o f Black Rock ON: [Author], 1994. Pp. 111. MHC. Retreat. 1954-1994. [S.l.]: Black Rock Retreat, 1994. Pp. 112. EMU. Friesen. Abe. Peter Friesen and Maria Rempel descendants. IS2S-I994. Steinbach: Bierbrauer, Peter. Die unterdrückte Reformation: der Kampf der Tinder um eine neue Author, 1994. Pp. 360. MHC. MHL, MLA. Kirche (1521-1527). Zürich: Chronos, 1993. Pp. 187. MHL. Friesen, Elsa. Addenda to the Dirksen-Derksen-Doerksen family of Prussia. Russia, Bird, Michael S. Canadian country furniture, 1675-1950. Toronto: Stoddart, 1994. Pp, America. Canada. South America and Germany, 1749-1993. [S.l.]: Author, 1993. 403. MHL. Pp. 36. MHC. Bocse, Sam, Mrs. The early years. Rosenort, MB: PrairieView, 1994. Pp. 175. MHL. Friesen. John K. Remembering mentors. Vancouver: Author, 1993. I v. MHL. Braght.Thieleman J. van. Selected readings from the Martyrs Mirror: stories of Friesen, John W. The Riel/realstory. Ottawa: Borealis, 1994. Pp. 127. MHL. Christian martyrdom from the time o f Christ to A.D. 1660. Kenneth R. Johnson, Friesen, Martin W. A new home in the Chaco wilderness. Herman Rempel. tr. [S.l.]: narrator. Farmington, NM: l.amp& Light, (1994?). 8 cassettes. EMU. Rempel, 1993. Pp. 347. MLA. Breneman, Margaret II. Margaret's story. [Lancaster: Author?], 1993. Pp. 103. EMU. Friesen, Patrick. Blasphemers wheel: selected and new poems. Winnipeg: Turnstone, Bürgen, Annette K. A research guide to the Tulpehocken Region. Lancaster (now 1994. Pp. 150. MHC, MLA. Berks and Lebanon) counties, PA. Myerstown, PA: AKB. 1994. Pp. 23. MHL. Friesen, Vertier. From Prussian lowlands to Saskatchewan prairies: a history o f the Burkholder. Rosette L. Learning our letters. (Little jewel bks; set 5) Crockett, KY: Tiefengrund Friesens. Saskatoon: Friesen Family History, 1994. Pp. 147. MHC, Rod & Staff, 1994. Pp. 32. EMU. MHL, MLA. Burton, M. Garlimla. Telling your story: making church language culturally inclusive. Fuller, Wayne E. One-mom schools o f the Middle West: an illustrated history. Harrisonburg, VA: Mennonite Media Ministries, 1994. Pp. 15. EMU, MHL. Lawrence: Univ. Press of Kansas, 1994. Pp. 139. MLA. Carrying Gods light: strength for the journey: program resource. 1993-94. [Newton]: Geiser, Abel. IT Amour: en 54 mots d'ordre personnalises, 8 versets biblitpies el 2 General Conference Women in Mission; [Elkhart]: Women's Missionary & anecdotes. No. 2. Prevessin-Moens. France: Author, 1994. Pp. 13. EMU. Service Commission of the Mennonite Church, 1993. Pp. 92. MHC. Geiser. Abel. La conjiance: en 54 mots d'ordre personnalises, 8 versets bibluptes et 2 The Chapel speaks— 50th anniversary, 1944-1994, Christian Fellowship Chape! in anecdotes. No. I. Prevessin-Moens, France: Author, 1994. Pp. 11. EMU. Orillia. Ontario. Orillia, ON: Christian Fellowship Chapel, 1994. Pp. 20. MHL. Gerhard, Darius William. A history o f the New Holland charge o f the Reformed Clay. Laura. Molly helps Mother. (Little jewel bks; set 5) Crockett, KY: Rod & Stall'. Church in Lancaster County. Pa. Hershey, PA: Lancaster Co. Connections, 1994. 1994. Pp. 24. EMU. Pp. 152. MHL. Coalitionsfor justice: the story of Canada's interchurch coalitions. Christopher Lind Geschichte der Stadt Münster. 3rd ed. Franz-Josef Jakobi, ed. Münster: AsehendorfT. Joe Mihevc, eds. Ottawa: Novalis, 1994. Pp. 397. MHL. 1993. 3 v. MHL. Comstock. H. E. The pottery o f the Shenandoah Valley Region. Winston-Salem: Ginder, Henry. Dr. Henty Cinder's stories: sermon illustrations. [S.I.: Brethren in MESDA, 1994. Pp. 538, MHL. Christ Historical Society], 1994. 2 cassettes. EMU. Conant, Keith I. The marriage views o fHans Denck. Dirk Philips and Menno Simons. God's faithfulness to every generation: Erb Mennonite Church. 1794-1994. [Lititz, Thesis (M.A.)—Northeast Missouri State Univ., 1994. I microfilm. MHL. PA: The Church, 1994], Pp. 115. MHL. MLA. Confessions and catechisms o f the Reformation. Mark A, Noll. ed. 3rd printing. Grand Goertzen, Peggy. The Friesen mill and early milling in Marion County, Kansas. Rapids: Baker Book Use., 1994. Pp. 232. EMU. Hillsboro, KS: Hillsboro Historical Society and Museum, 1994. Pp. 182. MLA. Deutsche Dichter der Frühen Neuzeit, 1450-1600: ihr Leben und Werk. Stephan Going west: Schweizer Volkskunst in Amerika: Sonderausstellung des Füssel.ed. Berlin: E. Schmidt, 1993. Pp. 680. MHL. Schweizerischen Landsmuseums: Zürich, 4. Juli bis 23. Oktober 1994. Dieter, Roger. German-Canadian spectrum o f Manitoba, 1670-1914 : a working paper Neuenburg. 28. November 1994 bis 19. Februar 1995. Zürich: OlTizin-Verlag, prepared as an extractfor the German-Canadian Cultural Association o f 1994. Pp. 108. EMU, MHL. Manitoba. Winnipeg (MB). Canada. Winnipeg: Wolf, 1993. Pp. 34. MHC. Good, Reg. Clown-directed colonization of Six Nations and Metis land reserves in Dollinger, Gerhard. Liickenbiisser: Arzte erzählen von Ferieneinsätzen. Stuttgart: Canada. Thesis (Ph D.)—Univ. of Saskatchewan, 1994. Pp 506. MHL. Belulius, 1994. Pp. 143. MLA. Goose feathers and other stories to remember. Aylmer, ON: Pathway, 1994. Pp. 231. Down memory’s lane: Frank P. Goossen family book. 1993. Rosenort, MB: EMU, MLA. PrairieView, 1993. Pp. 62. MHL. Goosen, Anita Rose. MornaJo. Rosenort, MB: PrairieView, 1994. Pp. 174. MHL. Dricdgcr, Diane. Darkness is a marshmallow. Winnipeg: Moonprint, 1994. Pp. 34. Gordon, Beverly S. Berries, berries, berries. (Little jewel books: set 5) Crockett, KY: MHL, MLA. Rod & Staff 1994. Pp. 32. EMU. Diilman, Richard van. Kultur und Alltag in der Frühen Neuzeit: v.3: Religion. Magie. Grubb, Farley. German immigrant servant contracts registered at the port o f Aufklärung. München: Beck, 1994. Pp. 343. MHL. Philadelphia. 1817-1831. Baltimore: Genealogical Pub., 1994. Pp. 146. MHL. Dyck, Peter and Elfricda Dyck. Auferstanden aus Ruinen: als MCC-Mitarbeiter in Ciriinsteudel, Günther. Canadiana-Bibliogntphie: 1 cröffentUchungen England, den Niederlanden und unter riisslandz'ennonitischen Umsiedlern in deutschsprachiger Kanadisten. 2nd enl. ed. Bochum: Brockmeycr, 1993. Pp. Deutschland. Dirk Menno Gerlach. Jutta 1 löfke, trs. Kirchheimbolanden: GTS- 312. MHL.

56 MENNONITE LIFE Guenther, Titus F. Rahner and Metz: transcendental theology as political theology. Sonnentau, 1994. Pp. 131. MLA. Lanliam: Univ. Press of America. 1994. Pp. 366. MIIC. Krabill, Russell. Brief histories o f the Mennonite related churches in the Goshen area. Häberlein. Mark. I dm Oberrhein zum Susquehanna: Studien zur badischen Goshen: Author, 1994. 1 v. MHL. Auswanderung nach Pennsylvania im IS. Jahrhundert. Stuttgart: W. Kroegcr. Peter. Ausgewählte Gedichte. [Winnipeg]: NB Verlag, 1994. Pp. 36. MI IC. Kohiliammcr. 1993. Pp. 211. MHL. Krueger, Jake. Nostalgic recollections o f Jake Krueger. Altona: Friesen Fast Print, Hamm. Gerhard and Bernhard Hamm. Eine Familie mit über 7111) Kindern. 1994. Pp. 221. MIIC, MHL, MLA. Grosswallstadt: Bibel-Mission, 1993. Pp. 218. MLA. Kubiiovych, Volodymyr. Historischer Atlas der Ukivine: ein ilettisches Dokument aus Handbuch der Geschichte Ost- und Westpivussens. Lüneburg: Institut dem Jahr 1941. Wiesbaden: Harrassowitz, 1993. 2 v. MHL. Nordostdeutsches Kulturwerk. 1994. Pp. 201. MHL. Kuhn, Walter. Meine Forschungsarbeiten in Wolhynien. New cd. Shitomir, Ukraine: Hauenvas, Stanley. Dispatches front the front: theological engagements with the Shitomircn heimatwissenschaftlichen Gesellschaft der Forschere von Volin, 1993. secular. Durham: Duke Univ., 1994. Pp. 235. MHL. Pp. 15. MLA. Hayden-lUiy, Patrick. The inner word and the outer world: a biography o f Sebastian Landis, Mary M. The twins 'picnic. (Little jewel bks; set 5) Crockett, KY: Rod & StafT, Franck. New York: P. Lang, 1994. Pp. 213. MHL, MLA. 1994. Pp. 24. EMU. 1 lelmuth. Willard. Google eyes. Unionville, NY: Royal Fireworks, 1994. Pp. 92. Lapp, Alvin K. and Sallie Y. Lapp. The Amish cookbook: favorite recipes. Blue Ball, MHL. PA: Dynamo Co„ 1993. Pp. 433. MLA. Herr, Dorcas Weaver. A century o f education: Cross Roads School. 1893-94 - 1993- Lapp, Anna M. Augsburger. Precious memories. Gordonville, PA: Print Shop, 1994. 9A. Ephrata: Grace Press. 1994. Pp. 175. EMU. MLA. Pp. 105. MHL. MLA. Hershberger, Samuel B. Descendants o f Samuel D. Miller and Mattie L. Bontiager. Leinbach, Marion W Ptvgressing with courage: Grade 6. Rev. ed. (Building Christian 1376-1994. Topeka, IN: Die Blatt, 1994. Pp. 26. MHL. English) Crockett, KY: Rod & Staff, 1994. Pp. 599. EMU. Hess, J. Daniel. The whole world guide to culture learning. Yarmouth, ME: Lem, Anton van der. Johan Huizinga: lewen en werk in beeiden til documentcn. Intercultural Press. 1994. Pp. 266. EMU. Amsterdam: Wercldbibliothcek, 1993. Pp. 309. EMU. Hieben, D. Edmond. The Gospel o f Mark: an exposilional commentary. Greenville, Lewis, Beverly. Secret in the willows. Minneapolis: Bethany I lse., 1994. Pp. 137. SC: Bob Jones Univ., 1994. Pp. 516. MHL. MHL. I lieben, Paul G. Anthropological reflections on missiological issues. Grand Rapids: Lewis, Beverly. Whispers down the lane. Minneapolis: Bethany Use., 1994. Pp. 139. Baker Bks., 1994. Pp. 272. EMU. MHL. Hiebert, Waldo. Journey into spiritual growth: a study manual. Fresno: Mcnnonite Loewen, Melvin J. The descendants of Cornelius IE Laewen (IN27-IS93) and Helena Brethren Biblical Seminary, 1994. Pp. 40. MHL. Bartel (1S33-1S76). Steinbach: I leritageClassics, 1994. Pp. 339. MI IC, MLA. Higdon, Barbara M. Committed to peace. Independence, MO: Herald Pub. House, Logsdon, Gene. At nature s pace: farming and the American dream. New York: 1994. Pp. 150. MLA. Pantheon, 1994. Pp. 208. MHL. llisey, Ruth V. and Hilda G. Ilisey. History and genealogy o f the Hisey family, 1751- Mabry, Eddie. Balthasar Hubmaier s doctrine o f the church. Lanham, MD: Univ. Pr. 1933. Updated by Alice Baker Hisey. [Elkton, VA: A.B. Hisey, 1994], Pp. 51. of America, 1994. Pp. 216. MLA. EMU. Mander, Carei van. The lives o f the illustrious Netherlandish and German painters, Historical sketches o f the East Reserve, 1374-1910: villages, biographies, from the first edition o f the Schilder-hoeck 11603-1604): preceded by the lineage, institutions. John Dyck, ed. Steinbach, MB: Hanover Steinbach Historical circumstances and place o f birth, life and works o f Karel van Mander, painter and Society, 1994. Pp. 722. MIIC, MLA. poet and likewise his death and burial, from the second edition o f the Schilder- Hochstetler, Elmer L., Mrs. Andrew llocltstetler and Elizabeth Lehmanfamily hoeck < 1616-/613). Hessel Miedema, ed. Doornspijk: Davaeo, 1994. 1 v. EMU. history, 196-1. Reprint. Franklin, KY: Dan M. Schmucker, 1994. Pp. 48. MHL. Marston, Gwen. Twenty little Amish quilts: with full-size templates. New York: Dover, Hofmann-Hege, Charlotte. Alles kann ein Heiz ertragen: die weite Lebensreise der 1993. Pp. 45. MHL. Elisabeth Thiessen. 8 Aull. Heilbronn, Germany: E. Salzer-Verlag, 199.3. Pp. Martin Bttcer anti sixteenth century Europe: tides du colloque de Strasbourg (23-31 192. EMU. aoitt 1991). Christian Krieger & Marc Lienhard. eds. Leiden: Brill, 1993. 2 v. Hosteller, Paul. .4 wing and a prayer. Nappanee: Evangel, 1993. Pp.159. MLA. MHL. Humphrey, JohnT. Pennsylvania births: Bucks County, 1632-1300. Washington, DC: Martin, David. Homelands o f North America: the United Slates and Canada: Grade 5. Humphrey, 1993. Pp. 352. MHL. (Understanding Gods world) Crockett, KY: Rod & Staff, 1994. Pp. 474 + Humphrey, JohnT. Pennsylvania births, Chester County 1632-1300. Washington, teacher's manual and test booklet. EMU. DC: Humphrey, 1994 Pp. 245. MHL. McGrath, Menno. Anabaptist Mennonite confessions o f faith. [Minerva, 011]: Hunsberger, Gordon. In the blink o f an eve: the changing twentieth century. St. Christian Printing Mission, 1994. Pp. 99. MLA. Jacobs, ON: Author. 1993. Pp. 128. EMU, MLA' McKee. Wilma. God's faithfulness in Oklahoma Retreat. [S.I.: Author, 1993]. Pp. 38. llymnal masterworks: solo piano. Marilyn Houser Hamm, piano. Newton: Faith & MLA. Life Press, 1994. I compact disc. MLA. Meister Ferre, Barbara. Stability and change in the Pennsylvania German dialect o f an Hymnal masterworks: solo piano. Marilyn Houser Hamm, piano. Newton: Faith & Oh! Order Amish community in Lancaster County. Stuttgart: F. Steiner, 1994. Pp. Life Press, 1994. I cassette. MLA. 132. MHL. In good company: essays in honor of Robert Detweiler. David Jasper, Mark Die Melodien bis 1570. Teil I, Melodien aus Autorendrucken und Liederblättern. Ledbetter, eds. Atlanta: Scholars, 1994. Pp. 455. MHL. Kassel: Bärenreiter, 1993. 2 v. MHL. Jackson, Dave and Neta Jackson. Attack in the negivss. Minneapolis: Bethany Meyer, Albert J. and David L. Sutter. Growing pastors, growing people: initiating House, 1994. Pp. 158. MHL. denomination-wide change in the pastor-people partnership. Bcthesda, MD: Jackson, Dave and Neta Jackson. The betrayer s fortune. Minneapolis: Bethany Alban Institute. 1994. Pp. 18. EMU. MI IC. House, 1994. Pp. 144. MHL. Michener, James A. Dresden. Pennsylvania: Roman. Belgisch Gladbach. Germany: Jackson, Dave and Neta Jackson. Trial-by-poison. Minneapolis: Bethany House, Gustav Liibbe, 1993. Pp. 543. EMU. 1994. Pp. 144. MHL, Miller, Amanda. Under llis wings. [Jasper, NY: Author, 1994]. Pp. 60. EMU. Jeavons, Thomas 11. The bottom line is faithfulness: management of Christian service Miller, Henry C. Genealogy index, family history of John Annas or Indian Miller anti organizations. Bloomington: Ind. Univ., 1994. Pp. 236. MHL, MLA. our ancestors. Millersburg, OH: Author, 1994. Pp. 150. MHL. Jess. Andy E. and Vent Jess. Descendants o f Daniel E. Bonn reger and Mary Nissley. Miller, John W. The origins o f the Bible: rethinking canon history. New York: Paulist, 3rd cd. Arthur, 1L: Authors, 1994. Pp. 412. MHL. 1994. Pp. 250. EMU, MHL. Johns, Helen. Celebrating Advent. (Fast lane Bible studies) Newton: Faith & Life, Miller, Raymond. Levi N. and Martha I. (Hochstetler) Bauträger family history. 1337- 1994. Pp. 47. MHL. MLA. 1993. Columbus, NC: Author, 1994. Pp. 21. MHL. Just for nice: German-Canadian folk art. Magnus Einarsson, Helga Benndorf Taylor, Miller, Ura. 10! favorite stories from the Bible. Berlin, OH: TGS International, 1994. eds. Hull, Quebec: Canadian Museum of Civilization, 1993. Pp. 124. MLA. Pp. 213. MHL. Kamphoefner, Walter D. German American bilingualism: cui mulo? : mother tongue Moore, Lorraine A. Back roads t& buggy trails: a visitors guide to Ohio Amish and socioeconomic status among the second generation in 1940. Staten Island: country. 2nd cd. Millersburg, OH: Bluebird, 1994. Pp. 256, MHL. Center for Migration Studies, 1994. Pp. 846-864. MHL. Moreau, Patricia Fetzer. Sphere o f Leuko. Winnipeg: Windflower, 1993. Pp. 178. Kauffman, Janet. Collaborators: a novel. St. Paul: Graywolf, 1993. Pp. 134. EMU. MHL. Kern, Kathleen. When it hurts to live: devotions for difficult times. Newton: Faith & Neufcldt, Leonard. Car failure north o f Nimes: poems. Windsor, ON: Black Moss. Lire, 1994. Pp. 208. MLA. 1994. Pp. 61. MHL. King. Ezra W. The diaries o f Ezra IE King from 1907-1933. Spokane: Byron David Nixon, Rosemary. The cock's egg. Edmonton: NcWcst, 1994. Pp. 167. MLA. King, 1994. Pp. 350. MLA. Not alone: Grandma Clara B. Millers life and family. 2nd printing. Grabill, IN: S.M. Klassen, Pamela E. Going by the moon and the stars: stories o f two Russian Schmucker, 1994. Pp. 168. EMU, MHL. Mcnnonite women. Waterloo: Wilfrid Laurier Univ. Press, 1994. Pp. 151. FRE, Obcrrnan, Heiko A. The Reformation: mots and nullifications. Grand Rapids: MIIC, MLA. Eerdmans, 1994. Pp. 232. MHL. Klopfenslein, Perry A. The reason for our Christian existence. Pontiac, 1L: Author, An Oklahoma I had never seen before: alternative views o f Oklahoma history. Davis 1993. Pp. 19. MHL. D. Joyce, ed. Norman: Univ. ofOkla., 1994. Pp. 369. MLA. Knoop, lledi. Oje, Herr Schulrat: Abenteuer einer jungen Lehrerin. Uchte: On being Brethren in Christ. Nappanee: Evangel, 1993. I v. EMU, MHL.

MARCH / JUNE 57 Olln na Mennonite Chuivli 35tli anniversary. Ottawa: The Church, 1994. Pp. 64. EMU, Sheppard Muriel Earley. Cloud by day: the story of coal and coke and people. 2nd Ml IC, MLA. pbk. printing. Pittsburgh: Univ. of Pittsburgh, 1994. Pp. 277. EMU. Oved, laacov. Akim rehakim: loltlai ha-yehasim hen ha-ienu. an ha-kibutsis la Shisler, Barbara Esclt. Michigan farmhouse: naming the moms. Richmond IN: Bruilerluf Ramat Efal, Israel: Yad Tabenkin, 1993. Pp. 83. MHL. Ryanna Bks., 1994. Pp. 89. EMU. MHL, MLA. Page, Doris L. Ilboilsilale'sstory. Middletown, Oil: Author. 1994. Pp. 107. MHL. Siemens, Bennie J. The Jacob Brunn family. Claerfield UT: Author, 1994. Pp. 38. Payne, Richard W. The Hopi flute ceremony: with observations by Reverend Heinrich MLA. R. loth. Oklahoma City: Toubat Trails, 1993. Pp. 68. MLA. Siemens, Gerhard. Glimpsesfrom the life i f Gerhard Siemens. Paul Siemens, comp. Pearse, Michael T. Between known men and visible saints: a study in sixteenth-century Toronto: [s.n.], 1994. Pp. 76. MHC. English dissent. Madison: Fairleigh Dickinson Univ., 1994. Pp. 280. MLA. Siemens, Paul. The life and times o f Paula and Gerhani Siemens. [S.l.]: Author, Penner, Gary and Irene McDonald. A/.A/. Penner genealogv. Steinbach: Authors, 1994. 1994. 1 v. MHC. Pp. 32. MHL. Siemens, Reynold. Meditative ballads: Sehnsuchtsballaden. Vancouver: Menno Peters, Elisabeth. Erzählungen aus dem tnennonitischen Leben. Winnipeg: Mennonite Classics Enterprises, 1994. Pp. 33. MLA. Gentian Society, 1994. Pp. 186. ERE, MHC, MHL, MLA. Sinclair, John I I. La viday ministrio de Juan T.N. l.itwiller = The life and ministry of Peters, Elisabeth. II'em Gott will rechte Gunst erweisen. Winnipeg: Mennonite German John T.N. Litwillcr. Madison, Wl: Mary Ann Litwillcr, 1994. Pp. 84. EMU. Society. 1994. Pp. 240.1'RE, MHC, MHL, MLA. Singing revival. L. Brunk, comp. Reprint. Harrisonburg, VA: Brunk Revivals, 1994. Plank, J. Donald. The descendants o f Samuel L. and Catherine (Yoder) Plank. I v. MHL. Greeneastlc, PA: Author, 1994. Pp. 154. MHL. Smoker, Barbara. Grandmas memories. Intercourse, PA: Author, 1994. Pp. 43. MHL, Pleasant View Mennonite Church. Constitution o f the church. Millersburg, OH: The MLA. Church. 1994. I v. MHL. Smueker, Barbara Claassen. Bij de Amish. Averbode, Noth.: Altiora, 1993. Pp. 182. Poling, Virginia S. and Newton L. Poling. The continuing story of the Solomon and MHL. Lydia Smith Miller family. Hagerstown, MD: Authors, 1994. Pp. 102. MHL. Smuckcr, Donovan E. The origins o f Walter Rauschenbusch s social ethics. Montreal: Raber, Annie. His comforting arm. Sugarcreek, OH: Carlisle Printing, 1994. Pp. 130. McGill-Queen's Univ. Press, 1994. Pp. 173. MHL, MLA. MLA. Snyder, Eleanor. Simon Peter. Newton: Faith & Life, 1994. Pp. 196, MLA. Raber, Clara S. Special handling: an autobiography. Newton: Graphic linages, 1994. Spinner, Jell’. The boundaries o f citizenship: race, ethnicity, and nationality in the Pp. 293. EMU. MLA. liberal state. Baltimore: Johns Hopkins, 1994. Pp. 230. EMU. Racism, what do you see? Racism— a worship resource packet. Winnipeg: MCC Staebler, Edna. Food that really schirtecks. 25th anniv. ed. Montreal: McGraw-Hill Canada, 1994. 1 portfolio. EMU. Ryerson, 1994. Pp. 297. MHL. Regier, Arnold and Helen Regier. Elbing— next stop. Newton: Graphic linages, 1994. Stein, Gloria Sanancs. Country legacy: Lancaster County one-mom schools. Pp. 125. MLA. Lancaster: Brookshire, 1994. Pp. 61. MHL. Reimer, Marlene. Unger family tree: Peter Unger (1855-1936) ct Helena (Nikkei) Stoltzfoos, Katie. Nota für das Ausbund: das ist, Etliche schärte Christliche Lieder, Unger (1857-1954). Boissevain, MB: Author, [1994]. I v. MHC, MHL, MLA. ürbergeschrieben von dieses. Ausbund tunes for Lancaster Countv. [Gordonville, Reinländer Gemeinde Buch. ISRO-1103. Manitoba. Canada. John Dyck, William PA: Compiler], 1993. Pp. 34. EMU. Harms, eds. (West Reserve historical series; 1) Winnipeg: Manitoba Mennonite Stoner, John K. It's just peacemaking: workshop manual for adult leaders o f high Historical Society, 1994. Pp. 525. EMU, MHC, MHL, MLA. school youth. Akron, PA: New Call to Peacemaking, 1994. Pp. 44. MHL. Reschly, Steven. Alternate dreams and visions: the Amish repertoire o f community on Stunnenberg, P. W. Entitled to land: the incorporation o f the Paraguayan and the Iowa prairie. 1840-1910. Thesis (Ph.D.)—University of Iowa, 1994. Pp. 394. Argentinean Gran Chaco and the spatial marginalization o f the Indian people. MLA. Saarbriicken/Fort Lauderdale: Breitenbaeh, 1993. Pp. 277. EMU. Richard, Kent E. Fairmount Homes (formerly Fairmount Rest Home): a 25th Table Singers. Happy day: from the 1903 Chuivli and Sunday School hymnal. Leola, anniversary history. 1968-1913. Ephrata, PA: Fairmount Homes, 1993. Pp. 94. PA: Harmonies Workshop, 1994. I cassette. MHL. EMU. Tanamura, Shigeyuki. The formation o f a theology o f mystical participation in the Riney-Kchrberg, Pamela. Rooted in dust: surviving drought and depression in history of revolutionary battle: a study o f Thomas Müntzers relation to John southwestern Kansas. Lawrence: Univ. Kansas, 1994. Pp. 249. MLA. Tattler‘s spirituality. Thesis (Ph.D.)—Univ. of Chicago Divinity School, 1994. Roep, Th. B. De Doopsgezinde gerneente teAlkmaar tijd in oorlogstijd (19A0-1945): Pp. 474. MHL. aim de hand van de Kerkeraadsnotulen. Alkmaar: Author, 1993. Pp. 32. EMU. 'Hessen, Margaret D. Fief comedies d- poems. [S.l. : s.n.], 1994. Pp. 89. MHC. Roep, Th. B. Frits Kttiper en de Doopsgezinde gemeente teAlkmaar in crisis en Tolzmann, Don Heinrich. German-Americana: a bibliography. Reprint. Bowie, MD: oorlogstijd (M visies). Alkmaar: Author, 1993. Pp. 31. EMU, MHL. Heritage Bks., 1994. Pp. 384. MLA. Roep, Th. B. Het pensioen van Ds Usenbeek (1784-1859): ecu pijnlijke zaak ten goede Triumphant over tragedy. Harvey Yoder, ed. Swanton, MD: Yoder Family, 1994. Pp. gekeerd. Alkmaar: Author, 1994. Pp. 12. EMU. 97. EMU. Roep, Th. B. Verdronkenoord, Alkmaar in I8e eetiw: een echte "Doopsgezinde Trompetter, Cornclis. Mennonite entrepreneurship in a proto-industrial environment: gracht". Alkmaar: Author, 1993. Pp. 3. EMU. the role o f Mennonite entrepreneurs in the development o f textile. Thesis Roger, Dieter. Tom Pionierbau zur Moderne: Fröbel-Wrights Schlüsselposition vom (Ph.D.)—Univ. of Kansas, 1994. Pp. 419. MHL, MLA. Handwerk zur Internationalen Kunst und Architektur. Winnipeg: Wolf, 1994. Pp. Trover, Henry and Elsie Troyer. Tales flam paths less trodden. Hazard, KY: Troyer 88. MHC. Family, 1*994. Pp. 263. EMU, MHL. Rohkohl, Kai. Dieplautdietsche Sprachinsel Fernheim/Chaco (Paraguay): Turner, George A. Churches of the restoration: a study in origins. Lewiston, NY: Dokumentation des Spmchverhaltens einer russlanddeutschen Mellen Univ., 1994. Pp. 265. MHL. Mennonitenkolonie. Marburg: Elwcrt, 1993. Pp. 160. MHL. Visioningfor Gods sltalom. Cincinnati: Friendship Press Distribution Office, 1994. 1 Romankin-Arndt, Veronika. Templers in Russia: between Mennonites and Palestine. video. MLA. Research essay—Victoria Univ. of Wellington, NZ, 1993. Pp. 100. MLA. Vogt, Esther Loewen. The wandering trails. Camp Hill, PA: Horizon, 1994. Pp. 197. Ross, William G. Forging new freedom: nativism, education, and the constitution, MLA. 1917-1927. Lincoln: Univ. ofNeb., 1994. Pp. 277. MLA. A Vogt family history: the descendants o f Andreas Vogt (1854-1914) and Aganetha Rubin, Julius H. Religious melancholy and Protestant experience in America. New (Block) Vogt (1857-1930). [Winnipeg]: Mennonite Genealogy, 1994. Pp. 158. York: Oxford, 1994. Pp. 308. MHL. MLA. Rüpel, Esther Fern. Brethren dress: a testimony to faith. Philadelphia: Brethren Vossen, Joachim. Die Amischen alter Ordnung in Lancaster County Pennsylvania: Encyclopedia, 1994. Pp. 183. MLA. religions- und wirtschaftsgeographische Signifikanz einer religiösen Gruppe im Sander, J. Paul. Through the mist: the poems ofJ. Paid Sander. Anne Siegrist, cd. Kräftefeld der amerikanischer Gesellschaft. Berlin: D. Reimer, 1994. Pp. 305. Jasper, NY: Siegrist, 1994. Pp. 87. MHL, MLA. MHL. Schertz, Mary II. Questions o f the heart: feminist inquiry and Luke s Easter texts. Voudrie, Sylvia Trygg. Tiny Amish traditions. Montrose, PA: Chitra, 1994. Pp. 64. Thesis (Ph.D.)—Vanderbilt University, 1993. Pp. 231. MLA. MHL. Scliink, Clifford E. The Regierst a short history from Cornelius Regier (1743-1794) of Waldrep, Mary Carolyn. Amish patchwork with plastic templates. New York: Dover, Heubeden, ll'est Prussia to Peter Regier (1851-1925) o f Tiefengrund, 1994. Pp. 32. MHL. Saskatchewan. Palo Alto: Author, 1994. I v. MHC. Walters, Geroge J. Wir wollen Deutsche bleiben = We want to remain German: the Schukies, Renate. Red Hat: Cheyenne Blue Sky Maker and Keeper o f the .Irrows. story o f the Volga Germans. Updated. Kansas City, MO: Halcyon House, 1993. Münster: Lit, 1993. Pp. 338. MLA. Pp. 406. MLA. Schumacher, Daniel. The record book o f Daniel Schumacher, 1754-1773. Camden, Warfcl, Stephen G. Historical archaeology at Ephrata Cloister: a report on 1993 ME: Picton, 1993. Pp. 318. MHL, investigations. Harrisburg, PA: Pennsylvania Historical and Museum Schwartzentruber, Michael. Wood Lake Books: the story of a publishing ministry. Commission, 1994. Pp. 20. MHL. Winfield, BC: Wood Lake Books, 1993. Pp. 79. MHL. Warkentin, Margaret. Descendants o f Jacob Heinrich Thiessen, 1781-1994. Seeger, Daniel A. Silence: our eye on eternity. (Pendle Hill pamphlet; 318) Steinbach: Martens Printing, 1994. Pp. 153. MHC, MLA. Wallingford, PA: Pendle Hill, 1994. Pp. 31. MHL, MLA. Warkentin, Marge N. A decade o f God'sfaithfulness. Flin Flon, MB: Author, 1994. I Seifert, Thomas. Die Täufer zu Münster. Münster: Agenda Verlag, 1993. Pp. 159. v. MHL. MHL. Wartman, Paul R. The process o f developing a missions policy manual for Fairview Sensenig, Pearl. Laos war legacy. Akron, PA: MCC, 1994. Pp. 23. EMU. Mennonite Brethren Clmivh, St. Catharines, Ontario. Thesis (D.Min.)—Trinity 58 MENNONITE LIFE Evangelical Divinity School, 1993.1’p. 152. MHL. volunteers set new trends in motion, both during their terms Ili/.v Gmssdaudy toi Grossmammy gsaht hen: stories, poems anti proverbs. Lovina Weber, Leah Martin, comps. Waterloo: Waterloo Chapter of the Pennsylvania and after. Some, such as Sareyan, remained in the mental health German Folklore Society of Ontario, 1994. Pp. 185. MHL. field. Wegscheiden tier Reformation: alternatives Denken vom 16. bis zum IS. Jahrhundert. Günter Vogler, cd. Weimar: Bühlaus, 1994. Pp. 553. MHL. Mennonites are familiar with their own story, related again Werk in uitvoering. Amsterdam: [s.n.], 1994. Pp. 36. MHL. in short version by Sareyan. After the war, the Mennonite Cen­ Whether secular government has the right to wield the sword in matters o f faith: a tral Committee fostered the development of a series of hospi­ controversy in Nürnberg in 1530 over freedom o f worship and the authority of secular government in spiritual matters: five documents. James M. Estes, tr. tals across the country. Elmer Ediger, Arthur Jost, and others Toronto: Centre for Reformation and Renaissance Studies, 1994. Pp. 118. MHL. became leaders in the community mental health movement. Wiebe, 1 lelene. "...unddennoch glücklich ": Erzählungen aus der Kindheit. [Winnipeg]: Mcnnonitischcn Vereins "Deutsche Sprache". [ 19947] l’p. 115. Ralph Lehman did the same in residential treatment. Menno­ MHC, MLA. nites are much less familiar with the activities of other CPS Wiens, David. The Wiens family chmnide. Gloucester, ON: Author, 1994. Pp. 412. MHC. participants in the world of mental health. Sareyan places the Windholz, Oren. bohemian Germans in Kansas: a Catholic community from Mennonite experience within the broader context of CPS ini­ Bukovina. Hays, KS: Author, 1993. Pp. 50. MLA. tiatives. Wise, Phillip C. Arbeit macht das Leben siisz: the Amish way: a symphonic portrait for wind ensemble. Thesis (I’h.D.)—Union Institute, 1993. Pp. 55. MLA. As Sareyan notes, CPS personnel who served in the state Yoder, Catherine Beachy. Hold them near. New Paris, IN: Step Ahead, 1994. Pp. 135. mental institutions were volunteers. Most worked as attendants, EMU. Yoder, John Howard. The royal priesthood: essays ecclesiological and ecumenical. the front line of patient care. They brought an “intelligent, Grand Rapids, Ml: Eerdmans, 1994. Pp. 388. MHL, MLA. educated, humane” perspective (p. 65) to institutions whose Yoder, Richard H. Pleastmtville Union Cemetery, 1714-1993. Goshen: Yoder Newsletter, [1993]. 1 v. EMU, MHL. staffing had been drained to dangerously low levels by the Zeiset, A. Leon. Developing motor skills in art. Grades I iS 2. Crockett, KY: Rod & demands of the war. “In early 1941, it [Philadelphia State Stall, 1994. Pp. 119 + teachers manual. EMU. Hospital] had approximately 1,000 employees. It had been Zerbe, Gordon M. Non-retaliation in early Jewish and New Testament tests: ethical themes in social contexts. Sheffield: JSOT Press, 1993. Pp. 307. MLA. designed to handle a caseload of 2,500 patients, but could Ziegler, James P. The German-language press in Indiana: a bibliography. handle as many as 3,000 patients if necessary. As of October Indianapolis: Max Kade German-American Center, 1994. Pp. 61. MLA. Zielinski, John M. The Amish across America. Enl. & rev. ed. Kalona, IA: Amish 1942, its employee staff had dropped to 200, while its walls Heritage, 1993. Pp. 133. MLA. bulged with 6,000 patients, (p. 62) It was a time when custo­ Zwischen Reform und Revolution : die Deutschen an der Wolga 1860-1917. Dittmar Dahlmann, RalphTtichtenhagen, eds. Essen, Germany: Klartext, cl994. Pp. 407. dial care was the order of the day, before the discovery of con­ MHC. temporary medications that have so altered treatment. The first-hand accounts chronicled by Sareyan show condi­ Book Reviews tions the volunteers encountered which they could not have Alex Sareyan, The Turning Point: How Persons of Con­ anticipated. “The CO attendants reported several specific in­ science Brought About Major Change in the Care of stances where patients, male and female, died soon after bru­ America's Mentally HI. Scottdale, Pa.: Herald Press, tal beating. They complained repeatedly to the superintendent 1994. Pp. 314. ($ 16.95 — paperback) ISBN 0-8361- as well as the supervisor of male attendants about these abuses.” 3596-2 (p. 71) “When we first arrived, the patients seemed to be in a constant state of fright. They were especially afraid of the physi­ The Civilian Public Service (CPS) experience had a pro­ cal abuse to which they had been subjected by uncaring atten­ found impact on the lives of participants. It became a defin­ dants.” (p. 40) ing moment of personal and religious identity for many, as The very presence of CPS volunteers brought change as they anyone can attest who has lived and worked with former CPS refused to be conformed to the conditions and worked to treat personnel. The impact the CPS participants had on the insti­ the patients in more humane ways. As one volunteer noted, tutions in which they served or on the services performed is “Here in the hospital with its almost cynical disregard of hu­ less obvious and less explored. man values. I’ve experienced how love and understanding can In his book The Turning Point, Alex Sareyan asks the latter touch even the most irrational among us.” (p. 53f.) question of the 3,000 persons who served in 61 state mental Sometimes the new ways were appreciated, but often the hospitals or training schools. Did the CPS participants change presence of the volunteers was an unwelcome intrusion, the way in which treatment is provided for the mentally ill? whether to other attendants, doctors who did not seem to care, His answer: “The mental hospital experiences to which COs or the local veterans groups. were exposed during the war was a major contributing factor The volunteers used their eyes, ears, and writing skills to not only to igniting a revolution in the care of the mentally record their experiences, especially the terrible conditions they ill, but also to the emergence of a new and enlightened public found. These observations became the material from which attitude toward mental illness and mental health.” (p. 16) professional journalists in Cleveland, Baltimore, Life maga­ Sareyan, himself a CPS volunteer at a state mental hospi­ zine, and elsewhere wrote exposes that resulted in the ouster tal, supports his thesis using various sources: survey responses of a few hospital superintendents, some reform, and began to of 435 persons who served in such settings, his own experi­ build some political capital for legislative action. In one in­ ence, standard historical accounts, and organizations formed vestigation in Virginia, “sixteen of the 33 men in the CPS unit directly or indirectly by the CPS participants. Facts are drawn testified at the hearing.” (p. 73) In some cases they were able together to show the conditions of the mental health facilities to secure the high visibility of national figures, such as Eleanor and services in the 1940s and the ways in which the CPS Roosevelt, to assist the communication process. They became MARCH / JUNE 59 advocates for the patients and for reform, as is well illustrated It continues to develop on at least four fronts: general synthe­ in one Connecticut unit, where the administration cooperated ses by James Urry, Walter Sawatsky, and the writers in the in a public relations effort within the community. Gerhard Lohrenz Festschrift have provided useful interpre­ The isolation of the units and the lack of training were prob­ tive schemes; literary studies by Al Reimer, Peter Pauls and lems for the CPS participants. Sareyan gives a detailed ac­ other have offered poignant historical narratives; archival re­ count of a group at Philadelphia State Hospital who estab­ search aid has made a quantitative leap forward with the pub­ lished a clearinghouse where other conscientious objectors lication of Ingrid Epp and Harvey Dyck’s The Peter J. Braun could share ideas they found effective in dealing with patients. Mennonite Archive, 1803- 1920. There is a fourth approach By June 1944 a monthly periodical. The Attendant, appeared. that is promising to rewrite Russian Mennonite history from Mental health professionals served on an advisory board. Ar­ the “bottom up.” Taking the reader into the heart of Menno­ ticles were provided by regular and CPS staff on various pa­ nite society in the larger Molotschna and Chortitz colonies tient care issues. Within a year The Attendant had been intro­ are recent works by Helmut Huebert, Ted Regehr and others. duced to every hospital and training school in the country. Recent translations of the Echo Verlag series and work by These early information, public relations, and educational William Schroeder and Delbert Plett have directed readers efforts developed by CPS groups grew. Films and radio dra­ into the heart, too, of several sub-colonies. John Friesen’s mas were produced, often using professional actors. Such ef­ Against the Wind is another useful addition to this develop­ forts were continued and expanded through the Mental Health ing genre. Foundation, successor of an earlier CPS program. A national This is the story of the Baratow and Schlachtin colonies campaign encouraged newspapers to change their style sheets begun in 1872 by 74 landless Chortitz colony families. Friesen to use new terms to replace some of the more derogatory la­ follows the development of the four villages of Baratow- bels used to describe the mentally ill. A national mental health Schlachtin from their beginnings when land was purchased week was established. Numerous additional informational and from Prince Repnin, the colony structure of Chortitz was rep­ educational activities matured after the war, often with the licated, and a market-driven economy established. The narra­ continued efforts of former CPS personnel. tive moves quickly into the difficult trials of the revolution in As with most stories, the interest is in the details which the 1910s, famine in the 1930s and evacuation in the 1940s. Sareyan develops. Many of the details will be new and inter­ The work is heart-felt and insightful; this is a personal voy­ esting. It is a moving story of human response in unwelcome age for the author whose parents left Baratow-Schlachtin in circumstances. Few, if any, of the CPS personnel would have the 1920s. The work ends with a look at the “remnants of chosen to work in state institutions. Once there, they altered community past,” a description of the current state of the the landscape of mental health in ways that few could have former colony. Reference to the recent letter from Canadian predicted. Mennonites to the priest of the Selenopole Ukrainian Ortho­ One might have wished for a more systematic structure on dox church sanctioning his use of the former Mennonite which to hang the details. One might have wished for less church building for religious services is especially moving. reliance on those activities in which the author was personally The book is the product of a wide reading of both primary involved for a more systematic development of his thesis. One and secondary sources. It brings to the task a variety of fasci­ might have wished for a book more directly focused on out­ nating sources, including materials from Jacob Redekopp’s comes rather than processes that assume outcomes, especially 1966, Brazilian-published, Es war die Heimat: Baratow- in the claims about the changing of public perceptions. Never­ Schlachtin, and documents and aerial photos from the Cap­ theless, Sareyan’s book is well worth reading for anyone who tured German War Documents archive in Washington. Friesen is aware of the CPS experience, is concerned about mental also relies on secondary sources to develop the context of health treatment, or wants to read an inspiring story of ordi­ Baratow-Schlachtin: indeed, the work demonstrates a pen­ nary people who were able to translate their religious faith chant for context, including national and global economic and values into practical action. changes and the wider Mennonite commonwealth in Russia. There is even an expressed concern about the lives and feel­ Melvin Goering ings of the Ukrainian peasants who were displaced by the Chief Executive Officer, Prairie View, Inc. Mennonite colonists, and an allusion to inter-ethnic cultural Newton, Kansas exchanges, such as the time Mennonites “learned from the settlement patterns” of their Ukrainian neighbors. The central themes of the book are well-rooted in Menno­ nite historiography. Anyone looking for evidence that Men­ John Friesen, Against the Wind: The Story o f Four Menno- nonites have a special knack for “institutional completeness” nite Villages (Gnadental, Gruenfeld, Neu-Chortitza and can find it here: it was with remarkable speed that the Chortitz- Steinfeld) in Southern Ukraine, 1872-1943. Winnipeg: based church and the orphans and fire insurance structures Henderson Books, 1994. Pp. 165. ISBN 0-929130-08-1 were established on the new colony in the 1870s and Menno­ nite structures recreated after the invasion of the German Russian Mennonite historiography has deep roots, with a forces in August 1941. The book follows another Mennonite fine array of late nineteenth and early twentieth century works. theme in its focus on the development of a farm economy.

60 MENNONITE LIFE The imperative of the frontier—’’the plain had to be broken”— to the United States believing that they would be allowed to is much in evidence here. Friesen brings his expertise as a practice their nonresistant religious beliefs without undue pres­ Senior Planner with the Manitoba Department of Agricul­ sure from the state. Previous American wars had posed some ture to bear on this text: there is a welcome focus on Menno- dilemmas for nonresistant Mennonites, but none so fundamen­ nites and physiography that has drawn the attention of Ameri­ tally challenged Mennonite belief systems and way of life as can environmental historians like Donald Worster and Pamela did World War I. This was a “total war,” a war that demanded Lynn Riney-Kerberg. full cooperation of all citizens, whether soldiers or civilians. It Readers may be disappointed that so much of this slim vol­ was a war fought for highly idealistic reasons, and as such its ume is devoted to the wider Mennonite story; several of the advocates had little patience or understanding for persons chapters have fewer paragraphs dedicated to Baratow- whose religious or moral beliefs prevented their participation. Schlachtin than to the general story of Russian Mennonites. Finally, it was a war against perceived German aggression, Readers may also have concerns about the numerous approxi­ and thus all German-Americans—particularly pacifist ones mations in the book: assertions such as “the market was fre­ such as the Mennonites—came under particular scrutiny and quently saturated” and Mennonite Brethren members “worked pressure. very well with the main line Mennonite church” beg for elabo­ How American Mennonites held up under and responded to ration and specific detail. Could more detail of “social strati­ this difficult situation is the subject of Gerlof D. Homan’s book fication” to which Friesen alludes have been attained in the American Mennonites and the Great War: 1914-1918. While Peter Braun archival sources? Could there have been more not the first book written on the topic, Homan’s book is the stories of everyday life during collectivization and evacua­ first thoroughly-researched account of the American Menno­ tion through extensive oral interviews, both from descendants nite experience during World War 1, and as such makes a sig­ of the community and from the “one Mennonite woman still nificant contribution to Mennonite historiography. living in the village”? Could the spirit of the community have Homan begins his account by examining the Mennonite been developed more thoroughly be examining possible let­ peace witness prior to America’s entry to the war in 1917. He ters by the Schlachtin-Baratow colonists in the Mennonite acknowledges the common criticism that American Menno­ newspapers—Die Friedensstimme, Der Botschafter, Die nites had allowed their peace teaching simply to become part mennonitische Rundschau—to which Friesen alludes? There of the tradition handed down from generation to generation is a chapter on inter-village life, but could another, crucial rather than a vital part of their Christian faith. Simultaneously, layer of the Mennonite experience have been uncovered by Homan rejects the commonly-held corollary that most “pre- examining family and kinship ties, household activity, street World War 1 era Mennonites neglected their concern for peace.” life and the lives of women? One senses that women played (p. 37) He cites publications by Christian Burkholder, John F. important roles, but they are either hidden in the household Funk, H. R Krehbiel and others as evidence that a concern for or are shadowed by their men: the wife of Count Baratow, of nonresistance was an active part of Mennonite thought at the Jacob Epp, of “ambitious young men” are fleeting and mostly time. nameless figures. Despite this real concern for Christian nonresistance, Men­ The book serves its readers well in providing a system of nonites were in no way prepared for the pressures of World footnoting, a bibliography, a rich photograph section, an ar­ War 1. They apparently did not recognize the magnitude of the ray of detailed maps, an index, aerial photographs, and sev­ crisis bearing down on them, and lacked the knowledge or eral useful appendices. The book will be especially welcomed willingness to express their concerns and beliefs to the gov­ as an addition in the English language to the expanding story ernment as it laid plans for mobilization. Furthermore, Men­ of the sub-colonies that were begun during the nineteenth nonites did not act in concert with each other when they did century and often charted a somewhat different pattern of approach government officials. The lack of a well-developed settlement, community formation and emigration than those inter-Mennonite voice in 1917 hindered American Mennonites of the main colonies. from clearly expressing their views regarding war and mili­ tary service. Royden Loewen It seems that most Mennonites simply expected the govern­ Chair of Mennonite Studies ment to deal generously with them and to respect their tradi­ University of Winnipeg tional beliefs. Thus, the Selective Service Act of 1917, which Winnipeg, Manitoba offered no provision for full conscientious objection, came as a severe shock to them. Unable to articulate a clear response to government policy, Mennonites found themselves victim­ ized by circumstances they inadequately understood and were Gerlof D. Homan, American Mennonites and the Great War: unable to control. 1914-/9IS. Scottdale, Pa.: Herald Press, 1994. Pp. 237. Without any other option, many young Mennonite men found (SI9.95 — paperback) ISBN 0-8361-3114-2 themselves bound for military camps in 1917 and 1918. Once there, they found themselves face to face with a system that World War 1 ranks among the most wrenching events in did not understand or appreciate their beliefs, and that tried in American Mennonite history. Most Mennonites had migrated every way to sway them to participate fully in the war effort.

MARCH/JUNE 61 The government had made no adequate provision for consci­ barking on a variety of ambitious relief projects. They did so entious objectors. Such persons were left to the less-than-ten- in part, as James C. Juhnke has noted elsewhere, both out of der mercies of camp commanders and other draftees who genuine concern for suffering in the wake of war, and also to scorned them as mentally deficient “slackers” who would prove that Mennonites were contributing members of society change their views if offered enough persuasion or pressure to rather than simply “slackers.” Whatever the motivation, many do so. Mennonites volunteered to serve in relief units in Europe and Unsympathetic draft policies were only the beginning of the the Middle East. These relief units resulted in unprecedented problem. Mennonites also found themselves caught up in an inter-Mennonite cooperation, a situation out of which Men­ unprecedented wave of patriotism and vigilantism. Public pres­ nonite Central Committee came into existence in 1920, and sure for full support of the war effort caused difficulty for from which countless other inter-Mennonite projects and or­ many Mennonites who were willing to offer such support. ganizations came into existence. Homan notes the irony that Mennonites who spoke publicly against the war, who refused “a senseless and cruel conflict so much decried by most Men­ to buy Liberty Bonds, or who simply continued to speak Ger­ nonites ... helped launch... one of the most important, most man found themselves the objects of harassment, imprison­ energizing, most exciting events in modern Mennonite his­ ment or sometimes even threats of physical harm. tory.” (p. 173) Homan shows that there was no single Mennonite response Homan’s research is thorough and well-balanced. He uses to these difficult situations. Faced with a military draft, some a wide variety of secondary sources, both relating to the war Mennonites were “absolutists,” who held firmly to a strict in general and the Mennonite experience in it. His primary conscientious objector status. Others compromised by accept­ research includes extensive use of contemporary newspaper ing noncombatant positions with the military, while a much and Mennonite periodical literature. United States govern­ smaller group became outright combatants. In response to vigi­ ment records, minutes of Mennonite organizations, correspon­ lante pressures at home, some Mennonites doggedly held to a dence collections, interviews and memoirs. The book is writ­ strict nonresistant position, while others found ways to com­ ten in a clear and well-organized style. Editorial errors are promise or fully cooperate with the demands of the war effort. infrequent, but a few did manage to find their way into the It is to Homan’s credit that he describes all these varied re­ final manuscript. The name of the Ebenfeld Mennonite Breth­ sponses rather than offering an idealized account of only those ren Church in Hillsboro, Kansas, is consistently spelled who upheld every letter of the nonresistant doctrine. “Ebenfels” throughout the book. The statistics documenting In his ability to describe this variety of Mennonite responses responses to the draft in the Alexanderwohl and Berne con­ to World War I, Homan’s account is far superior to .1. S. gregations on pages 183-184 also seem incorrect. According Hartzler’s work Mennonites in the World War or Nonresistance to my calculations and if the raw numbers given are correct, under Test (Scottdale, Pa.: Mennonite Publishing House, 1922). the statistics for Alexanderwohl should read 59 percent abso­ Whereas Hartzler seemed interested only in showing how lutist (rather than 33 percent), 27 percent noncombatant (rather Mennonites lived up to their nonresistant ideals—whether all than 47 percent) and 5 percent regular service, with an addi­ of them did or not—Homan is willing to acknowledge the typi­ tional 9 percent fleeing to Canada. For Berne the figures cally human variety of responses in the face of trying circum­ should be 13 percent conscientious objectors (rather than 18 stances. Homan is also more balanced than Hartzler in his percent), 76 percent noncombatant (rather than 74 percent) treatment of various Mennonite groups. Hartzler’s account and 11 percent regular combatants. focuses almost exclusively on the response of the “old” Men­ Despite these isolated problems, Gerlof Homan makes an nonite Church, and virtually ignores the existence of other important and valuable contribution to our understanding of Mennonite groups. Homan, on the other hand, roams widely American Mennonites in a difficult and trying time. His work across the Mennonite spectrum, citing examples from at least should be considered a standard against which to compare fourteen distinct Mennonite groups. future studies of the interaction between Mennonites and the While Homan does a fine job of describing the variety of state. Mennonite responses to the war, one group might have re­ ceived more thorough treatment. Several hundred Mennonites Kevin Enns-Rempel and at least one thousand Hutterites left the United States and Archivist, Center for Mennonite Brethren Studies fled to Canada, where there was less pressure to serve in the Fresno, California military and participate in the civilian war effort. To leave one’s homeland and flee to another country for reasons of conscience is a strong statement, one with ample precedent in Mennonite Hermann Guth, Amish Mennonites in Germany: Their Con­ history. Yet this response merits only a few scattered passages gregations, the Estates Where They Lived, Their Families. in the book, only one of which reaches a single paragraph in Morgantown, Pa.: Masthof Press, 1995. Pp. 380. ISBN 1- length (p. 158). I was disappointed that Homan chose not to 883294-23-1 recount individual stories of these “draft dodgers” in the same way that he did conscientious objectors and noncombatants in This is an English translation ot'A mische Mennoniten the military camps. in Deutschland: ihre Gemeinden, ihre Höfe, ihre Familien In the aftermath of the war, Mennonites responded by em­ (1992) to which has been added an “Introduction to the Ge-

62 MENNONITE LIFE neologies ” “A Photo Essay,” “Glossary of Names and Terms, organizations, a greater contribution to Mennonite history “ and, most gratefully, an “Index of Personal Names and Place would have been made if persons with such similar beliefs Names.” and such similar ethnic roots in the cantons of Switzerland The first major section is organized by location of congre­ would have been treated in the same volume. The definitive gations in ten geographical regions. The maps for each re­ history of the interaction between “Amish” and “Mennonites” gion are very simple, but they represent an improvement over in Europe remains to be written; Guth’s book will prove a rich the original edition, which had no maps. However, because source for factual details on the “Amish,” but not fertile ground the one overall map (p. x) does not locate each of the regions, for an interpretation of that interaction. the reader cannot see the regions in relationship to each other. The appendixes and the glossary are extremely helpful ad­ The second major section is the thirty-five genealogies, with ditions which provide access to colorful primary sources and vital statistics listed by single-surname family groups of mul­ to terms which are difficult to interpret due to their linguistic tiple generations. Since the first section also had some single and historical distance from contemporary English. The glos­ family listings, one encounters some repetition which could sary defines German words commonly used in the body, an­ have been avoided. Yet deletions from the first section of fam­ tique coinage, land measurements, weights and measures, ter­ ily listings might have caused confusion in linking the two minology of Amish ministry, and spelling variations of given major sections. names often used by the Amish. Beyond the genealogical details, one traces a fascinating The method of documentation is the weakest element in this thread describing the relationships between these skilled and fine book. In some rare instances (p. 57) the author provides innovative agriculturalists and the nobility who sought them an exact archival reference at the dossier level. In most in­ as leaseholder managers of their estates. In many instances stances we only learn that some or all of the facts in an entire these Amish contracted hereditary leases which offered a section were based on a broad category of records in particu­ greater degree of security for their families and congrega­ lar archives (e.g., p. 207). The researcher who desires to con­ tions than that enjoyed by other groups in these localities. firm the information presented will most often need to under­ The Amish, due to both their communal identity and the re­ take much effort to identify the sources; fortunately, Guth has strictions forced upon them, were freed in part from the eco­ provided the name of the town where the archives is located nomic burdens inherited from the feudal period. Numerous and/or the town where the ancestor in question lived. examples show how particular noble persons and families, The physical properties of the book are adequate, but to this especially the House of Wittelsbach (e.g., p. 71), favored the reviewer the cover color of light plum (purple-red), while pleas­ Amish and invited them as managers of their estates scat­ ing in itself, does not quite evoke the world of these Amish tered geographically over German territories. Mennonites. A color more dignified and lasting would have Guth does a good job of describing briefly the exceedingly pleased future generations, rather than this current one befit­ complex story of political changes—the patchwork of vari­ ting ephemeral trends. ous forms of authority exerted by church, royalty, and nobil­ This book has become the standard reference work for fam­ ity which to our twentieth century North American sensibil­ ily historians whose ancestors were Amish Mennonites in what ity seems quite remote. How else do we understand why is now modern Germany and parts of France and who, if they records of the Duchy of Zweibrücken (p. 73), in what is now did so, immigrated to North America in the nineteenth cen­ west central Germany (just north of Alsatian France), are lo­ tury. It has accomplished for those Amish, both immigrants cated in Stockholm, Sweden? (By marriage the Kings of and those who remained in Europe, much of what Amish and Sweden were for a brief period also the Dukes of Amish Mennonite Genealogies did in 1986 for the eighteenth Zweibrücken.) century immigrants to North America. In the 1986 volume The author has included more materials on geographical the reader hoped for more documented ties to Europe, and in regions and surnames of special interest to him. While the the Guth book the reader seeks for more documented links to region around his residence of Zweibrücken, Germany, plus North America. I hope that both volumes are being retained the Güngerich and Nafziger surnames, receive much atten­ electronically so that future editions may correct and add to tion, other areas and families receive little. This has naturally the rich treasury of genealogical data found in them, and per­ occurred in a book which covers so many subjects, some quite haps accomplish cross-references. provisionally. Family historians will use this fine compilation out of choice The editors have provided a short but helpful explanation and necessity for many years in the future, until a new edition of the terminology of Amish and Mennonite (p. 9). It may or another author builds on the foundation created by Hermann surprise some readers that in Europe the term Amish was Guth. The cause of historical and genealogical studies of Amish rarely if ever used by the followers of Jacob Amman or by the and Mennonites owes a debt of gratitude to the editors, pub­ civil authorities, both German and French, to refer to this lishers, translators, and especially to Hermann Guth and to his particular branch of Swiss Anabaptists. I question the wis­ wife and collaborator Gertrude Guth. dom of the author when he excluded from his account infor­ mation concerning “Reistish” (“non-Amish”) Mennonites David Rempel Smucker when they lived in close proximity to the Amish (e.g., p. 99). Lancaster Mennonite Historical Society Even recognizing that the two groups did have separate church Lancaster, Pennsylvania

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