MENNQNITE LIFE JANUARY 1 971 An Illustrated Quarterly Published by Bethel College, North Newton, Kansas
EDITOR Cornelius Krahn
ASSOCIATE EDITORS John F. Schmidt, Walter Klaasscn
DESIGN CONSULTANT Robert Regier
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Chortitza, 1922 MENNONITE
January igyi Volume XXVI Number i LIFE
CONTRIBUTORS Education in Crisis
ELBERT KOONTZ is Minister of the Western Bethel College and the Church 3 District Conference of the General Conference Mcn- By Elbert Koontz nonitc Church, North Newton, Kansas.
ESKO LOEVVEN is a Pastor of t'-c Bethel College Mennonitc Church, North Newton, Kansas. The Changing Role of Education 4 SOL YODER teaches History at Hesston College, By Esko Loewen Hesston, Kansas.
JAMES C. JUHNKE is Professor of History at Bethel College, North Newton, Kansas. Being an Anabaptist Today— By a Mennonite Who Is Trying to Become One 7 N. J. KROEKER is a native of Chortit-a. He re ceived his training in Canada where he taught for By Sol Yoder 35 years and now lives in retirement in Vancouver.
W. R. ESTEP, JR., is Professor of Church History at Southwestern Baptist Theological Seminary, Ft. A Mennonite Runs for Congress 8 Worth, Texas. By ]ames C. Juhnke FRED J. ZERGER did research at the University of London in 1969-70. He is a student at Bethel College. A Trip to Chortitza 11 DUANE K. FRIESEN is a Th.D. candidate at By N. J. Kroeker Harvard Divinity School and a Professor of Bible and Religion at Bethel College.
ALVIN G. BEACHY received his Th.D. degree at Were the Anabaptists Subversive? Harvard Divinity School and is Professor of Bible and Religion at Bethel College. The Birth of a Counter-Culture 14 By W. R. Estep, Jr. JEAN WEDEL is a Professor of English at Bethel College, North Newton, Kansas.
Dutch Anabaptism in Elizabethan England FRONT COVER: An Early Incident 19 The Schlehtal (Valley of Blackthorn) in fall (Chortitza). By Fred J. Zerger
BACK COVER: The youngest campaigner for “Jit»” (Daddy). Systematic Theology Today (Gordon Kaufman) A Book Review 24 By Duane K. Friesen and Alvin J. Beachy INSIDE COVER: Chortitza on the Dnieper River. Male-Female Roles in Our Society 27 ART AND PHOTO CREDITS: By Jean Wedel Front and inside cover, pages 12 and 13, reproduc tions from paintings by N. J. Kroeker. Back cover, pages 9 and 10, Juhnke campaign. Books in Review 32 Printing and lay-out by Mennonite Press North Newton, Kansas 67114 By J. Thiessen, Frank H. Epp MENNONITE LIFE is an illustrated quarterly mag azine published in January, April, July, and October by Bethel College, North Newton, Kansas. Second- class postage paid at North Newton, Kansas 67117. Five Years of Mennonite Life 33 SUBSCRIPTION RATES: One year, $3.00; Three years, $7.50; Five years, $12.50. Single issues, 75 cents. Index 1966-1970 IN THIS wc find features that differ from most preceding ones. The focus is ISSUE based in one way or another on the sponsor and publisher of the maga zine, Mennonite Life. This finds expression in the articles “ Education in Crisis,” and in “The Changing Roles of Education.” In addition to this most of the articles were produced by faculty members and former and present stu dents of Bethel College which has published Mennonite Life during the past 25 years of its existence. *1 Sol Yoder raises the always timely question on how one can and must aim to be an “Anabaptist Today,” if one wants to preserve the best in the Mennonite heritage for future generations. Jim Juhnke wrestles with the same question by illustrating how he became politically involved, inspired by the same idealism. W. R. Estep, Jr., and Fred J. Zerger take us back to the early Anabaptist scene. Both come to the conclusion that they were considered “subversive” by their opponents in state and church because they broke so radically with the Christian tradition of their day. *1 N. J. Kroeker features, in word and art, the first Mennonite settlement in Russia named Chortitza as he remembers it from 50 years ago when he left the place of his birth and youth. The review of the book Systematic Theology Today gives the reader an unusual opportunity to acquaint himself with the thinking of an outstanding theologian of our day, who is closely related to Bethel College. In Jean Wedel’s account, we have an opportunity to familiarize ourselves with a contemporary' issue in regard to the role of women in modem society. The “Index” is an unusual and extremely helpful feature covering the last five years of Mennonite Life (1966-1970). This same fea ture appeared in January 1966 and 1961, each for the preceding five years, and in January 1956 for the first ten years.
2 MENNONITE LIFE Education in Crisis Bethel College and the Church
By Elbert Koontz
It is not news that most of the small denominational has done and is continuing to do for the church and •church-related colleges in the United States are facing for tlie young people who attend there. As a result of a time of crisis. The crisis is in financial resources and this Special Conference and sharing together, a number in terms of student enrollments. Inflation has brought of resolutions were passed. They are as follows: its toll in the work of the higher education program as well as in other areas. This crisis is shared with Bethel Resolutions Pertaining to Bethel College College in North Newton, Kansas. Bethel College has had a long standing relationship Resolution #1 - District Conference Study of Goals and particularly with the Western District Conference of Objectives the General Conference Mennonite Church. The con The crisis of Bethel College is within the larger gregations of the district and the General Conference context of the entire Conference and our churches. have received much from the college in terms of lead There is a general situation facing us of leadership ership since its founding. When the churches became loss, of churches failing to grow, of our youth going vitally aware of the crisis at Bethel College, there out into the larger community and losing their identity seemed to be a ground swell of interest in giving assist with the Christian heritage of Anabaptist-Mennonite ance to the college. As a result of this interest, a interpretation. motion was made at the Western District Conference be it resolved that we request the Western District session in Hillsboro, Kansas, that a Special Session Conference undertake a study of goals and objectives of the District Conference be held to give consideration to state anew the nature of the Church, and to clarify to the future of Bethel College, and to explore ways in the objective we expect for our educational program. which the Conference and the College could be Resolution #2 -College Personnel to Visit Church mutually helpful to each other. Communities This Special Session of the Conference was called We recognize the need to increase confidence between for November 27-28, 1970, at Krchbiel Auditorium, the Church constituency and the College, to facilitate on the Bethel College campus. Forty-seven of the sixty- communication and agreement concerning objectives, four member churches of the district were represented and to break down barriers between College and by delegates at this session. Some four hundred peo Church. We invite delegations of Bethel College facul ple attended. Reports were heard from President ty, administration, and students to our church com Orville Voth, about the nature of the crisis that is munities, our homes and churches to share what it facing Bethel. A report of a Goals Study Committee, means to be Christians of Mennonite conviction in which has been working for several months, was shared the 1970’s. by Willard Kaufman, chairman of the Board of Di rectors and of the Goals Study Committee of Bethel Resolution #3 - State Tuition Grant College. resolved that we endorse the State Tuition Grant From the small discussion groups came many help as proposed by the Associated Independent Colleges ful suggestions, as well as some frank criticisms and of Kansas, and request that the Conference and the desires for new directions for the college. Many ex churches express their support, with urgency, to the pressed words of appreciation for what the college appropriate legislative officials.
JANUARY 1971 3 Resolution # 4 - Recruitment T raining Program of implementing these resolutions. It was felt by the we recommend that a promotion, recruitment and Executive Committee that these needed to be carried solicitation program be established to train individuals out by the District Conference. The first step that is within our churches for student recruitment in high being planned is to have a team of three persons, one schools and communities. from the Bethel College Board, one from the Faculty Resolution #5 - College Financial Deficit and/or Staff, and one from the Conference, visit each church to share together how each local congrega resolved that the Western District Conference as tion can work at implementing these resolutions in sumes the estimated deficit this year of $175,000 in their local congregation. It is hoped that there will be operating expenses of Bethel College. This is under individuals in each congregation who will be willing stood to be above budget norm of giving. to assume leadership in student recruitment, in helping be it further resolved that all those in attendance to bring understanding between the church and the of this special session of conference make a specific fi college, as well as help in soliciting funds for the college. nancial commitment to Bethel College as they are able, and begin the implementation of this resolution by It seemed to be the overwhelming consensus that joining one of tire gift clubs before they leave the Bethel College should remain a church-related institu auditorium, projecting a goal of raising the $250,000 tion. It was recognized that there is a need for diversity needed for current operating expenses; then go home, on a college campus, but that there needs to be a resolved to secure at least two more persons to make definite Christian emphasis that is evident to students similar commitments. and to visitors to the campus. Resolution # 6 - Communication between College and It was also evident that changes in relationships Constituency with other institutions of higher learning will need whereas there has been a lack of confidence be to be explored. Details on all of these matters will need tween Bethel College and its constituency; to be worked out with those in places of responsible whereas there has not been sufficient two-way com leadership. munication between Bethel College and its constituency; Representatives of the congregations and the college whereas it is not possible to place blame for the who attended the Special Session are quite enthusiastic current crisis; about the meeting and a number have expressed their whereas it has not clearly emerged that the four- feelings thaat this has been a good thing and that year liberal arts college is the only acceptable option doors of communication are beginning to open that for higher education; seemingly were closing between the church and the be it resolved that the Western District Conference college. Many are quite optimistic about the future create a vehicle of communication which will provide of Bethel College as a Church-related institution, and for two-way communication with the Bethel College have given tangible evidence of this by their financial Board, leading to a mutual understanding of mission, support and personal involvement in soliciting students which will reflect the various needs of the society to and financial commitment from others. which the Church-at-large ministers. Many things remain to be accomplished to put into operation the motions passed at the Special Session Bethel College to Remain Church-Related of the Conference. As these are being implemented, The Executive Committee of the Conference met we believe better understanding and support will be in special session on December 2, 1970, to seek ways forthcoming.
The Changing Role of Education
By Esko Loewen
T h e f o r t u n e s o r misfortunes of education, and more Christian higher education is entering a “new Dark specifically Christian higher education in this day, Ages” precariously involved in a “survival game” a have been the focus of a great deal of current dis Lutheran theologian warned. Yet, observing that “all cussion. institutions of higher learning are in upheaval, fighting
4 MENNONITE LIFE for survival, occasionally enjoying the luxury of a who, just fourteen years after the great immigration quest for definition,” he said these “new Dark Ages” had taken place, were laying die cornerstone for the will provide the context for a “new Christian mandate.” first building of what was to become Bethel College, one has to wonder how such a thing could be possible. New Dark Ages? Just fourteen years before the land in this area stood These are words and thoughts presented by Martin unsettled—open prairie. I personally take a great deal E. Marty, professor of theology at the University of of pleasure driving through the Flint Hills country, Chicago, in an address to a Campus ’70 Conference. getting out where there are no houses and no trees His point was that the old civilization is in decadence. and no roads—only prairie and off in the distance Moral change is in the air. Violence and cruelty sur cattle grazing. Then, in my imagination, trying to round us. New superstitions are peddled everywhere. picture this land as those early settlers first saw it. And in our “new Dark Ages” premium has already Or, to recall the story' of one man who came out to been removed from higher learning. Whether this stake his claim for land after which his family followed, rather dramatic label Marty places on our present meeting him at Peabody. They got in the wagon and scene does really apply or not will not immediately rode into the tall prairie grass for about ten miles to be clear to us. But, that he points to something that the northwest. Finally, he stopped the team and his is disturbing to us and causing change, is quite clear. wife asked him why he stopped. He said, “We are at The original inspiration to think about this subject our new home.” She broke down and wept. came to me because of a brief talk given last July Fourteen years after those scenes took place, a by Mrs. J. J. Siemens of the Bethel College Mennonite huge lent was set up on this campus and 2,000 people Church. The one comment she made started a train gathered to witness the laying of the cornerstone of of thought because it was a personal experience of Bethel College. Flow could this happen? What made hers and for me a very striking personal experience this kind of a venture conceivable after so brief a of my own. She stated that her parents, in the early time to become settled and to become established as years of this century, made the decision to move to homes and communities and churches? Flow could Newton for the purpose of being near Bethel College there be this kind of enthusiasm and this kind of in order that their children might have die educational readiness to undertake the venture of building a advantages the college could afford. This was most college? striking because my parents had done precisely the If one reads the literature of the time and hears same thing, moving from a very fine productive farm the people of the time speaking, it becomes very ap to this community onto a farm of marginal productive parent there were high hopes and enthusiasm and quality in order that their children might have all optimism about the future that charged the air. the advantages of an education. All of which reflects One senses this in reading what diese founding fathers something of what education meant at the time, how wrote and said. Perhaps illustrative is the story told important it was seen to be, how special it was seen by Bernard Iddings Bell which suggests that there to be—for not many would have the opportunity— was a spirit and mood abroad which was not confined and to what lengths those who valued an education at one place, but quite general in fact. would go in order for it to become a real possibility. To speak autobiographically, Father had no more than An Age of Optimism a sixth grade education; Mother a little more as she Bernard Iddings Bell tells of his childhood growing had attended the academy here. up in Chicago on the southside. He lived in one of the The fact that this occurred in those earlier years large stone and brick houses which had a coach house gives cause to reflect on what an education meant to in back for the carriage and horses. Those who remem those people and why it had significance, but even ber the seminary’s location when it was in Chicago more important what it means to us today, and what will recall it was situated in just such a setting, a large its changing role is, especially as related to Christian brick and stone house with a coach house in back. education and what our expectations for the future Bell said that on New Year’s Eve in 1899, his fa might be. First of all, let us look back briefly to try ther gathered the entire family in the living room. At to sense something of the hopes and purposes of midnight diat evening he called on them to fall on those times. Let us look back not to glorify that era, their knees and praise God for the 20th century, the but rather to try to understand it and in the under Christian century, the century when man would drive standing come to some appreciation or understanding out ignorance, conquer disease, overcome poverty, and of our own situation today. witness the birth of a new world of peace and brother hood. For in all the millennia of man’s striving it was Beginning in the Prairie this time, this century, this day toward which all the When one considers that there were those in the toil and travail of man’s struggle would come to its early development of Christian education in Kansas full flower. All this was to come to fruition in this
JANUARY 1971 5 new century where man’s deepest hope and yearning Drive out ignorance and the good life would result. would be realized. Today, with colleges and universities beleaguered and There was a high note of optimism as to what a deep scepticism so evident, we can see that such the future had in store. P. S. Goertz, former dean of a simple formula is insufficient. Bethel College, told me once that he went to China Something much deeper and much stronger needs as a missionary inspired to do so by the slogan of to be said and done ere we can hope to deal with the the Student Volunteer Movement led by John R. Mott. issues and problems with which we are confronted. That slogan was “The world for Christ in this gener For we are seeing shaping before us a much deeper ation.” and more profound searching and questioning, a At this point in our history it is hard to reproduce probing and critical examination of basic views, con the mood of that period of time—the optimism that victions and beliefs than we imagined might have been was charging the air, the anticipation and the hope possible. Where only a few years ago the affluent that existed, the almost implicit belief in progress as society was more or less accepted as good, today what being both inevitable and good. It was something of all that means is under the white heat of questioning. this spirit and mood that charged the air and in Hopefully, as this takes place, we are more mature spired men, giving them hope and the willingness to and more humble as we face the issues of life before us. undertake such a venture as building a college, and One thing that happens in times such as this, when causing families to make an education so foremost in old forms, old values, and old ways are suddenly their values as to sacrifice other things that an education threatened and found inadequate, is that there is a might be possible. great amount of tension, there is a polarizing and The 20th century has been a hard teacher. Early we division, there are factions; you need only look at the learned that progress was not necessarily good or in period of the Reformation in the 16th century to see evitable. Soon we became keenly aware that man is how many factions and small groups and bizarre not innately good and that ignorance was not the only ideas and tension and polarization there were then. enemy; the educated man could be as hateful and We glorify the Reformation. I don’t think it was violent, and because of his education only all the nearly as glorious for those who were involved in it as more treacherous. Two ghastly wars of untold destruc it looks when we view it from a distance of 400 years. tion stand as mute testimony to that. There is found in man a deep and dark element which in Christian faith Gaining Perspective Today is called his fallen or sinful nature and that has made This is what is happening to us today. Something itself so manifest in these recent times. Some of the new and different is seeking the light of day. There old assumptions described by Bernard Iddings Bell have fore, the upheaval in the educational world. There long been disproven. We are much less sure than the fore, new musical forms are being created for the Bell family about the good qualities of the 20th cen church. Therefore, old forms of worship are under tury. For those who can recall those days of optimism the fire of questioning and criticism. Martin Marty and high expectation, there can be good reason for a chooses to call it a “new Dark Ages.” This it may be, bit of nostalgia, if only those earlier dreams and hopes no one really knows. It could as well be a bright new could be real and vivid once again! age of the kingdom, though that would not be very Nevertheless, the 20th century like the 18th century representative of the critical mood of these times. period of “enlightenment,” has been a period of Is not our need, among many others, one of gaining remarkable new discovery and broadening of knowl something of a perspective as to where we are, what edge. Like the period of the Crusades, it has been is happening to us, why it is happening, and what our a time of unspeakable folly and and inhumanity, until response can then be? It is when we do not understand one wonders what the historian 300 years hence will this that we feel threatened and defensive, and we have to say about the 20th century. grab hold of that which we know and hold on to it at It is because of this that Martin Marty’s phrase, all costs. It is then that we become fearful of any the “new Dark Ages” for Christian education, begins kind of new change that may confront us. It is then to have a rather authentic ring. Just this past week that a critical mind lashes out at all the existing order we received a letter from a Quaker friend of ours of things, either demanding radical change or rigid whose son graduated from college this spring. The let status quo. ter ended on a note of anxiety and concern—the future, Two passages of Scripture from Paul’s letters speak unlike that night on New Year’s Eve for Bernard very eloquently to precisely our situation and the situ Iddings Bell’s father in 1899, did not hold high opti ation Christian education faces today. The one passage mism and hope and promise for her sons. It looked from I Corinthians 1:18-25 is Paul’s forthright and foreboding. unapologetic statement of what he preached, namely There was the time when education, learning, re Christ and him crucified. It was offensive, it was moving ignorance, was seen as something of a savior. foolishness, it was not defensible so far as Jews or
6 MENNON1TE LIFE Greeks were concerned—it was what he preached. and comfort from these two aspects of Paul’s life and Then, in the letter to the Philippians (3:12-16), ministry. He continued to “preach Christ crucified, he sets forth his own condition. He is now a prisoner. a stumbling block to the Jews and folly to gentiles, He has every reason to be discouraged and in despair. and he did not know despair” (I Corinthians 1:18-25; He is an infinitesimal voice in the vast sea of Roman Philippians 3:12-16). paganism. He has no reasonable basis for hope, and yet he is not in despair. This is your task and it is mine. This is your man As I look at the events of today—the beleaguered date and it is mine in our day and age. This is the state of Christian education, the ciitical mind toward task we face and the style of manner or stand we need the church, the fact that church attendance is not as to take as we look toward the future; not a high popular as it was ten years ago—I take great solace optimism, but a great hope.
Being an Anabaptist Today— By a Mennonite Who is Trying to Become One
By Sol Yoder
Interpreting Anabaptism the Historic Peace Churches. “No,” counter the Prot I agree with contemporary scholars and searchers estants, “such pretense is mere spiritual pride, the for the true meaning of Anabaptism when they state worst of sins!” First comes the Good News: “Christ that the key concept and organizing principle of the has made us free men,” but this is followed by the movement was the emphasis on the realization of the Bad News: “The burden of sin still limits us in Christian brotherhood. Cornelius Krahn states that obedience.” In the words of George Fox, “They are for the Anabaptists the idea of the covenant with pleading for sin for a term of life.” But in the process Christ and with each other was central. Members of of being the church, the Historic Peace Churches dis the covenant were those who had accepted the call covered the real possibility of community without in of Christ, “Follow me!”1 Franklin H. Littell says that stitutionalism and righteousness without legalism. the “Anabaptists were the first articulate and self- The great discovery of the Anabaptists, then, was conscious Free Churchmen.”2 What they were after the discovery of a method to discern God’s will and was not a “reformation” of an existing institution, to attain unity in the brotherhood. How ironic that but a “restitution” of the New Testament church. today we have to discover it back again—from the Thus—being neither Roman Catholic nor Protestant, psychologists. If to the technique of group dynamics being neither state-church nor denominational—the one adds the Holy Spirit, one arrives at a good Free Church tradition represents a third form of understanding of “church” as process. According to Christianity. Franklin H. Littell, discipline is formed as a primary The Anabaptists can be placed in a still narrower group of committed disciples in a face-to-face relation frame of reference: the Historic Peace Churches. ship “talk up tlie issue” among themselves and arrive These are a progression of churches from the 16th at a consensus. A decision is arrived at—without a century Anabaptists through the 17th century Quakers majority vote! “Voting is the refuge of men who (according to Robert Friedmann, “the flowering of have ‘learned to count but not to evaluate,’ and it is the Anabaptist spirit” ) to the 18th centuiy Church possibly the only acceptable basis for decisions when of the Brethren. What the Peace Churches have in the principle and possibility of divine guidance have common is more than the peace witness—it is the been discarded.”3 The discipline we have had a part whole concept of the church: we are more than in making, we can accept as our own, and supported individual disciples, we are disciples together. Cor by a mutual commitment to it, we can stand together. porate obedience to Christ is a distinct possibility, Thus we fulfill the prophetic task of the church: indeed a necessity. to “speak truth to power”—and take the consequences! The Historic Peace Churches give a common an swer to the question: Can we know and do the will The Relevance of Anabaptism Today of God? “Yes, by the grace of God, we can,” answer The same questions are up for review now as pre-
JANUARY 1971 7 sented themselves during the Reformation: What is standstill.” His hopes continued through the 1930’s in the relation of church to society, of church to state spite of the Nazi regime’s policy of Gleichschaltung. (the power structure) ? But are the answers the same? “Surely,” thought Einstein, “the German universities, The cutting edge moves on and the symbols change. with their strong tradition of academic freedom and Nowadays nobody will suffer for baptism—who cares autonomy, would not bow to the pressure forcing con when he is baptized, how he is baptized, or if he is formity to Nazi ideology.” Before his death in the late ever baptized? Today the church will, however, suffer 1950’s when he was over 90 years of age, I think he for its social witness, its response to the social-ethical must have been looking back to these events in his issues of war, racism, poverty, and caring for God’s life when he stated during an interview: “If I had creation. And what is today’s sacrosanct symbol, to do it all over again, I think I would become a which one dare not touch? Surely not baptism—per plumber.” (Immediately he received a telegram from haps the nation’s flag? Again, nowadays it is not likely the president of the International Brotherhood of that the disciple will suffer the death penalty. But he Plumbers naming him an honorary member.) And I will suffer psychological isolation, and he will have to think it was the disappointment of a noble soul which lay on the line his standard of living, his job, his career. moved him to say further: “Most people won’t even How can we hope then to stand up to the powers sacrifice their jobs for their convictions, let alone their let loose on us? I see it only in the strength of the lives.” faithful brotherhood. To be deprived of this support What is the importance of the Anabaptist movement is tragic. May I illustrate this by what I call “the for us? Only by the strength of my brothers do I find tragedy of Albert Einstein.” Albert Einstein was a the strength to stand firm for truth and righteousness convinced pacifist, yet he was the creator of the atomic in obedient response to God. bomb in a political as well as scientific sense. When a young man, feeling keenly the tragedy of the slaughter FOOTNOTES of World War I, he had high hopes of averting an 1. Cornelius Kralin, Dutch Anabaptisin. The Hague: Martinus Nijlioft, 1%11, 192 ff., 255. other catastrophe: “If only 3 % of the population 2. Franklin H. Littcll, The Origins of Sectarian Protestantism; a Study would be willing to go to jail rather than support a o/ the Anabaptist View of the Church. New York: Macmillan Co., 1964, «2 fT. war, the offending government would be brought to a 3. Vriends Journal, (August 11, 1956).
A Mennonite Runs for Congress
By James C. Juhnke
F r o m t h e d a t e of their arrival in the 1870’s, Kan who commented on the great progress and contribution sas Mennonites became involved in American polit of the sturdy Mennonites in their first decade in Kan ical attitudes and processes. There were articles in sas. After praising the industrious Mennonite fanners Zur Heimath on the meaning of American democracy. for their hard work, their productivity, and their sim Mennonites took out citizenship papers in order to vote ple life, Prentis concluded his report with a bleak fore in railroad bond elections. There were Mennonite cast of assimilation and decay. township road overseers, school board members, and county commissioners. But it was nearly a full century “. . . the evil day may come when the descendant of the Mennonites of the old stock will be cushioning before a Kansas Mennonite ran for a national political store-boxes, saving the nation with his mouth, or even office. Bethel College history teacher, Jim Juhnke, going about like a roaring lion, seeking a nomination ran in 1970 for Congress on the Democratic ticket in for Congress.” Kansas’ Fourth Congressional District. Juhnke’s campaign had been predicted as early as James G. “Jim” Juhnke was a fourth generation Kan 1882 by an American newspaperman, Noble Prentis, sas Mennonite whose great-grandfather, Karl Juhnke,
8 MENNONITE LIFE was a German Lutheran who married into the Menno- nite brotherhood. Like most farm boys who grew up in the heart of the Mennonite settlement in the post-World War II years, Jim attended small rural public schools dominated by Mennonite students and teachers. In the first grade he learned the flag salute. In the fourth grade he wrote his first letter to his congressman. In high school he was stung by taunts from non-Menno- nite peers that conscientious objectors were not good citizens. After two years at Bethel College, Juhnke volunteered for a term of alternative service “in the national interest” under the Mennonite Central Com mittee PAX program, and then returned to graduate from Bethel in 1962, to take a year in seminary, to earn a Ph.D. in history at Indiana University, and to take a position as history professor at Bethel. Along the way he was inspired by the rediscovery of the Anabaptist vision, by Democratic politics in the Ken nedy style, and by the national movement of protest against the Vietnam War. Juhnke was first approached to run for Congress by the Wichita branch of the New Democratic Coali tion, a group of reform minded, anti-war liberals who organized to keep the Eugene McCarthy movement alive after the disappointing 1968 Democratic national convention. “Newdeck” chairman, Paul Andreas, countered Juhnke’s protests that he was too young (32 years old), too politically inexperienced, too much James C. Juhnke identified with unpopular anti-war teach-ins, and peace marches. The event which finally triggered Juhnke’s serious consideration of running for Congress was President Nixon’s escalation of the Vietnam War in the Cambodia invasion of May, 1970. Newdeck put up enough money to pay the filing fee, rent and But Juhnke was interested in the educational possi furnish a campaign office in Wichita, and to meet other initial expenses. bilities of a campaign as well as in winning. Pie was intrigued that the failures and frustrations of the Before announcing his candidacy, Juhnke consulted Vietnam War had so transformed American opinion with the six Democratic party county chairmen in the that a major party in central Kansas would find a Fourth District, with past congressional candidates, and Mennonite non-veteran peace candidate politically with other party leadeis. Pie found them warm and acceptable. Pie remembered being told by his father encouraging, almost without exception. The Democratic that die Juhnke house was probably bugged by the party was frustrated, exhausted, and in debt from FBI in World War II to keep tabs on this outspoken previous futile efforts to unseat the popular Republican peace man. One of Juhnke’s history students at Bethel incumbent, Garner Shriver. A well-known and attrac College suggested that he was running for Congress tive Wichita attorney, Patrick F. Kelly, had run a because he lacked a good concluding chapter for the vigorous and well-financed campaign in 1968 and had book he was writing on Mennonites in politics. First come away with only 35% of the vote. The voters he would live the chapter; dien he would write it. liked Shriver’s low key, non-controversial, conservative The Juhnke campaign had a youthful cast from style. He looked like a middle-aged Sunday school the beginning. Two Wichita State University students teacher; he sent out a lot of birthday cards and con agreed to take on the jobs of campaign manager and gratulatory messages; he seemed to know what was publicity chairman at subsistence salaries. Juhnke’s going on, even if nobody knew just where he stood on younger sister called off a summer trip to Europe with issues. Only a brave man or a benevolent man would her boyfriend in order to volunteer her secretarial dare take on Shriver. A Hutchinson News reporter services. This nucleus of volunteers grew unril over asked Juhnke how he was going to enjoy the role of two hundred young people canvassed the streets of the Democratic Party’s “sacrificial Iamb.” Wichita on election day, November 3.
JANUARY 1971 9 A primary campaign battle shaped up when Robert an incumbent who was bland, noncommittal, old, and G. Martin, a 46-year-old Wichita building contractor tired. who had become an attorney, entered the race to give On the issue of the war and military spending, Juhn Democrats an anti-dove alternative. This was not ke called for “rapid and complete” withdrawal from Martin’s first time around. He had run second of five Vietnam. Shriver consistently voted, Juhnke said, candidates in the Kansas gubernatorial primary of for “inflationary military budgets” and for such proj 1952. This time he entered to urge the United States ects as the anti-ballistic missile system, and voted to “win the war and get out,” to “bring North Viet against a crucial education bill and Nixon’s family nam to her knees.” assistance plan. Economic issues competed with the Martin’s campaign suffered from his delayed an war for attention. Wichita’s unemployment rate grew nouncement after Juhnke had tied up much Demo to over 10% during the campaign. Juhnke called cratic support, from the candidate’s overconfidence for wage-price guidelines to deal with inflation and and preoccupation with his law business, and from criticized the incumbent for voting against the Eco the political unsalability of a hawkish Vietnam War nomic Development Administration which was called position. When Juhnke won the August primary with in to aid Wichita in its crisis. He challenged the in 60% of the vote, he claimed a victory for “peace and cumbent to an open debate on all the issues—war, new priorities.” But non-issue factors were also im economy, environment control, welfare, political re portant. Juhnke organized his campaign more effec form, and others. Shriver refused to debate. tively, put more resources into advertising, and bested The Juhnke campaign managed to get excellent Martin in two campaign debates. press coverage on campaign issues, though the press Faced in the general election with the futility of occasionally exaggerated the combative side and ig trying to compete with the incumbent’s “nice guy” nored Juhnke’s positive proposals. A number of key image, the Juhnke campaign adopted a strategy of endorsements, including the blessing of the Wichita attack on the incumbent’s voting record. An image of National Education Association Political Action Com youth and “new directions” was captured in a cam mittee, gave the campaign impetus and put the incum paign design of wavy arrows which suddenly took off bent on the defensive. in a purposeful upward direction. The image, designed The campaign’s softest spot was finance. National by Robert Regier of the Bethel College Art Depart peace groups and other political lobbies had little or ment, appeared on all Juhnke leaflets, yard signs, and no money for the Juhnke campaign. They invested television advertising, and was meant to contrast with in candidates they thought had a chance to win. The national Democratic party provided only advice and information, while the state Democrats were pre occupied with re-electing governor Robert Docking. Largely excluded from party and special interest sources of funds, Juhnke got most of his campaign Students campaign for James C. Juhnke. money from relatives, friends, and fellow-Mennonites. Two successful barbecues, one during the primary at the Juhnke grove in McPherson County and another in October at his uncle’s home in Newton, were crucial in keeping things going. Rev. Melvin Schmidt, pastor of the Lorraine Avenue Mennonite Church in Wichita, sent out several appeals to Mennonites in Kansas and across the country. The Juhnke campaign could not afford billboards. Radio and TV advertising was mini mal. Newspaper advertising was limited to the efforts of Juhnke committees organized in the six counties of the fourth district. The Shriver campaign by far outspent the Juhnke campaign in every respect. The Juhnke campaign elicited a great deal of in terest among Mennonites. Some traditionally Republi can Mennonites were concerned that Juhnke was run ning on the wrong ticket—with the party that re peatedly got the country into war—and against such a fine Christian politician as Gamer Shriver. For some Mennonites, Juhnke was tainted by peace marches and radicalism. One Sunday school class in a large church delegated a member to check with Juhnke per-
10 MENNONITE LIFE sonally regarding the rumor that he was, or had been, voted 69% for Juhnke. Little River township (includes a Communist. Some Mennonites were taken in by Buhler) in Reno County voted 35% for Juhnke. the equally spurious rumor that Juhnke refused to The city of Hillsboro in Marion County voted only speak on a platform with the American flag. Others 20% for Juhnke. Local variations made any overall supported the campaign through letter writing, can pattern difficult to discern. It is probable that Shriver vassing, fund raising, and other volunteer work. received the majority of the Mennonite votes, but it Juhnke received 35.6% of the vote on election day, is also true that Juhnke cut deeply into Shriver’s nor about the same percentage as that received by fourth mal margin in diese heavily Republican areas. No •district congressional candidates in 1966 and 1968. where was there a Mennonite block vote. Juhnke apparently did not benefit from a strong Demo Although he had lost the election by a large margin, cratic Kansas tide which re-elected conservative Gov Juhnke claimed a moral and educational victory for ernor Robert Docking and the law-and-order attorney the campaign. The issues had been raised. The incum general, Vem Miller. The high unemployment rate bent had moved into policy directions called for by and depressed economy of Wichita probably helped the campaign. The campaign had provided a focus Juhnke somewhat, but not enough to carry white la of hope and idealism for young people and others boring class precincts in Wichita. who were frustrated by the unresponsiveness of Amer Wichita, with 65% of the fourth district voters, ican politics to the overwhelming human problems of came in midway between the western counties, Rice the world. The Mennonites had had the opportunity and Reno (Hutchinson) which went about 40% for to see one of their own run for national office. Juhnke, and the heavily Republican counties with The Juhnke campaign was one more event in the Mennonite concentrations, which were closer to 30% history of Kansas Mennonite political acculturation. for Juhnke. The “Mennonite vote” was too small to The Americanization of Mennonite political attitudes make a significant difference in county totals. The and behavior was exhibited both in the campaign itself few strongly Mennonite precincts varied widely. The and in the ambivalent response of the community from rural Turkey Creek township in McPherson County which the candidate came.
A Trip to Chortitza
By N. J. Kroeker
The Big Oak Tree ing hundreds of branches sideways and upward straight There it stood and still stands today the big oak into the sky. tree, this living specimen of an exciting past giving Hundert-jährige Eiche (Hundred Year Old Oak) proof to anyone that this was Chortitza. Tucked away was the official title coined by our oldest settlers for among other exotic greener)' of the beautiful valley this giant. But many scientists of the Soviet Union which cradled our big village, it had withstood drought today have estimated its age to be five to seven hundred and flood, had been preserved from the destruction of years old. Not that our forefathers were not able to malicious caterpillars, as well as from the axe of the make a more accurate judgment as to its longevity— worst enemy of nature—man. it was rather an expression of Mennonite conservatism. No one who had ever walked near the gnarled trunk Hundert-jährige Eiche was a connotation as simple beneath those mighty branches which had the power as their artless but strong faith in our living God. to draw your eyes upward, could help being overcome To prove the most vital fact, namely that this with a feeling of reverence and peace, as if standing precious link with the remote past was still living in the midst of one of the biggest European cathedrals. a healthy life, one of our oldest pioneers, Cornelius Limbs more massive than ordinary tree trunks strove Hildebrand, had constructed in his factory a wooden up and up, fanning out into the open air and spread collar which he had fitted around the trunk of the
JANUARY 1971 11 The 700-Y ear-0 Id Oak and the pioneer homestead of Gerhard Braun, Chart itza. Reproduction from painting by N. J. Kroeker.
oak. Coil springs and a sliding pointer with a measur Chortitza’s Beautiful Bush ing scale were used to test die actual expansion due to About a stone’s throw west of the Big Oak in Chor- the tree’s growth. For a number of years data was titza, there grew a mass of exotic green foliage. It recorded; however, it was apparent to anyone who was a concentration of enormous trees and dense cared to observe that the giant was still expanding. shrubs, a spot as only God could plan. This beautiful Today the government of the Soviet Union has de corner of the village went by the name of the Bush. clared this tree a monument worthy of protection, In essence it proved to be a most appropriate name, and it is a landmark all come to see. because here nature abounded in wild profusion. Small Gerhard Brauns (Busch Braunen) built one of the wonder then that numerous kinds of birds had found oldest farm houses hear this oak and were legally this to be a natural sanctuary. owners of the länd on which the tree stood. Later on “Hoop - opp - oop - oop” was usually the first sound this place was owned by Jakob Loewens, and after the of welcome you might hear during our warm summer 1930’s the site was bought by Abram Loewens. days. Then the fun started. As you eagerly began The long branches shaded several acres of land and to spot your host, the hoopoe, which was calling from provided a beautiful setting for typical Mennonite somewhere out of die dense bush, he would wait for celebrations such as wedding receptions or large family an appropriate moment to call again. But diis time the gatherings. From 1921 to 1923 the author lived in the call seemed to come from a different place farther red brick house (see painting) at the back which away. It had been impossible for you to catch a belonged to Mrs. Jakob Hildebrand. Some of the glimpse of this friendly inhabitant at the place where oak’s long branches shaded this neighborhood drive you first heard his call of welcome. How could he way, too. As if by sheer force this mighty giant cast a have moved so fast and so far while you were craning spell over me because the more I saw of it, the deeper your neck looking for him? His bright red headdress it moved into my heart. should have given him away. Suddenly you discover
12 MENNONITE LIFE March diese feathered residents returned from the sunny south to occupy their old nest. But one fine spring day a change took place. A young couple occupied the old nest after some renovations had been made. There was an official wedding cele bration with three other storks attending and joining in. It was a pleasure to see these handsome birds in gleaming white and black feathers flying about in for mation, then wheeling and performing in various ways until the couple was duly settled in their new habitat. Many of the trees in this area were exceptionally big. I have often admired the huge trunks measuring nearly four feet in diameter of apple trees which were still sound and productive. The mighty lombardy The House of Buschbrauns near the Schlehtal. Reproduction poplars helped to form an interesting varied skyline. from painting by N. J. Kroekcr. One of the poplars growing near the Big Oak was un usually tall. Older people in this vicinity often recalled the early days when they had seen this fast growing poplar tree become a close contender in its race with the Oak. However by 1920 we could see that the poplar had reached nearly double that height. The him directly overhead although you knew very well heavy foliage, which clustered around an infinite mass that he had made his last call from some spot farther of branches, discouraged any scaling, and at one time •down the valley. Now it began to dawn on you that a curious and daring tree climber had become trapped a number of birds were playing a game. while trying to reach the top. Walking along the narrow path beside the sleepily murmuring streamlet, the River Chortitza, among the That was the Bush in its essence. It carried nature’s deep green grasses and burdock leaves, you would lifeblood, witnessing the coming and going of genera soon hear another singer chiming in brightly with his tions of our pioneers of Chortitza. cuckoo call. Quite appropriately he blended his notes with the bird orchestra in the bush. It sounded as if Schlehtal— Valley of the Blackthorn Joseph Haydn had been to this spot to gather the Farther up the valley beyond the Bush nature dis bird music for his Toy Symphony. played a particularly beautiful grove of huge oak The old willows (Kopfweiden) stood on either side trees which extended for about half a mile west to the of the stream silently like sentinels. Woodpeckers liked Kuhtränke (watering place for cows). The man-made to frequent them as a place where they could beat lake was formed after a high dyke had been built by out their happy drum tattoo. the early pioneers. This area of oak trees was named But the Bush presented its finest singers in the eve the Schlehtal (valley of sloes or blackthorn). nings or early morning hours. These vocal artists were Low hills flanked the wide green valley which was the nightingales which presented songs as no other used for a common (pasture). However, it was kept birds can create. Did they know this? It seemed so. for most of the year as beautiful as a park. With its They literally filled the air with melodies, continually narrow brook meandering through the meadow among creating new cadences, warbling happily away and the stately oak trees it was set like a jewel into Chor- then softly whistling, producing an infinite variety of titza’s countryside. (See painting of the Schlehtal in calls. These tiny singers were the true artists which the Fall). never stop creating. It seemed that they only inter Dozens of imposing oak trees grew here as if scat rupted their songs to take a few minutes to improvise tered at random on both sides of the small stream new tunes or variations to their heart’s content. that joined the River Chortitza. These trees, like the To round off this short eulogy' on the singers of Big Oak, were the earliest living pioneers of this area, the Bush without mentioning one other particular bird some as old as four hundred years and probably just family of Chortitza would be a serious omission. Close about as big as the famous oak. They shaded the val to the Big Oak, actually on the thatched roof of the ley, providing an ideal place for visits and community bam (the Old Braun’s cottage), lived the storks. outings. School classes and other groups frequented tins If I remember correctly this was the only stork family peaceful area. That was the spot where nature abound in Chortitza, although Rosenthal had some, too. ed. They had built their huge nest high up on top of the It was peculiar how some of these oak trees grew roof overlooking the Bush. Every year on the 17th of with two trunks side by side joined at the base as wide or probably even wider than that of the Big readiness day and night during the months while no Oak. How did we find out that those trees were nearly coal was available. After that our valley, the beautiful four fundred years old? There’s a sad story behind it. Schlehtal, was ruined forever. Our people wept when Exactly fifty years ago in 1920, these giants were it became known that this sanctuary was being de mercilessly cut down. Army forces occupying Chortitza stroyed. We counted the rings on the stumps which ordered men to make firewood for generating steam showed that it had taken hundreds of years for these to keep their locomotives at the railroad station in beautiful trees to grow.
Were the Anabaptists Subversive? The Birth of a Counter-Culture*
By W .R . Estep, Jr.
T h i s t o p i c immediately raises some questions about we will rejoice with all the angels of heaven over one the meaning of terms. For most historians the question sinner that is saved. If you refuse, then in the name mark is anachronistic for there is no question about the of Almighty God and Jesus Christ our Lord, whom we subversive nature of the Anabaptist movement. And represent on earth, we tell you that you will not escape perhaps they are correct but not for the reasons some punishment on earth and eternal fire hereafter. Pope have assumed. Hadrian and Emperor Charles are in accord. Repent therefore before you feel the two swords.1 Subversives Luther, himself, a few short years later was to use The term subversive itself is a relative one. The similar terms in reference to the radicals. In his whole Protestant Reformation of the sixteenth century Commentary on Genesis, he puts it this way, was a subversive movement as far as Rome was con cerned. Its fury was unleashed in a torrent of threats In our times the doctrine of the Gospel, reestablished by Hadrian VI in an intemperate letter to Frederick and cleansed, has drawn to it and gained many who the Wise in which he blamed the elector and Luther in earlier times had been surpressed by the tyranny of Antichrist, the Pope; however, there have forthwith with the calamities which had befallen the church. gone out from us Wiedertäufer, Sacramcntschwärmer und andere Rottengeister . . . for they were not of us We have you to thank that the churches are without even though for a while they walked with us2 people, the people without priests, the priests without honor, and Christians without Christ. The veil of the temple is rent. Be not beguiled because Martin Luther By the term Sacramentschwärmer, Luther meant the appeals to Scripture. So does every heretic. . . . The Sacramentarians among whom Ulrich Zwingli occupied fruits of this evil are evident. For this robber of church the foremost place. Zwingli must have winced at being es incites the people to smash images and break crosses. classified as a Rottengeister alongside the Wiedertäufer He exhorts the laity to wash their hands in the blood whom he had led the City Council of Zürich to sup of the priests. He has rejected or corrupted the sacra press, It is clear that in the eyes of Rome, Wittenberg, ments, repudiated the expunging of sins through fasts, Zürich, Geneva, Canterbury, and Edinburgh, the Ana and rejects the daily celebration of the mass. He has baptists were subversives and basically for the same committed the decretals of the holy Fathers to the reason. The magisterial reformers had inherited from flames. Does this sound to you like Christ or Antichrist? Rome the Constantinian synthesis which underlay the Separate yourself from Martin Luther and put a muzzle on his blasphemous tongue. If you will do this, medieval corpus Christianum for more than a thousand years. While Anabaptists threatened to destroy this *From God and Caesar: Case Studies in the History of Relations lie- tween Christianity and the State, Robert D. Linder, editor, Longview, sacral society, the Reformers, Luther, Zwingli, Calvin, Texas: The LeTourneau Press, 1970. Reprinted by permission of The and Cranmer, only attempted to reshape it in smaller Conference on Faith and History. Copyright 1970 by the Conference on Faith and History. dimensions.
14 MENNONITE LIFE Normative Anabaptism proper were those in the ‘Left Wing’ who gathered and The condemnation of Anabaptism, therefore, was a disciplined a ‘True Church’ (rechte Kirche) upon the foregone conclusion even before its lunatic fringe gained apostolic pattern.”7 control of Münster. It is tragic indeed that the Wieder Historically, it was the T äufer movement which arose täufer of the sixteenth century have not been allowed in and around Zürich, initially under the influence of to escape the odium of the Münsterites. The “New Zwingli but later fiercely opposed by him, that is desig Jerusalem” was neither nonnative nor the logical fruit nated Anabaptist. Fritz Blanke in his work, Brüder in of the Anabaptist movement. To insist upon interpret Christo has presented this stirring history in five acts.8 ing Anabaptism through Melchiorite glasses is to for tie documents carefully from the sources the recon feit historical understanding for the sake of ill-conceived structed stoiy of Anabaptism from its very beginning. prejudice. In fact, the forces of Philip of Heese and The question now remains, “Were these Anabaptists the Catholic bishop in this particular clash do not subversives?” If we reply in the light of a sixteenth look especially heroic or angelic when compared with centuiy Europe the answer is “yes.” Perhaps even if the handful of pitiful disillusioned defenders.3 we answer in light of twentieth centuiy American folk religion, the answer is still “yes.” The next question is, Mistaken identity is not an unexpected phenomenon “Why?” The answer is found in their theological dis- of contemporary adversaries who were quite willing to tinctives. stoop to any level in order to smear those whom they were quite sure were demonically motivated. However, today, few are willing to concede that confusion, de Bible and Faith liberate or otherwise, is the mark of enlightened Underlying the Täufer movement was a strong scholarship. Even though the term, Anabaptists, has biblicism. The Anabaptists translated, read, and be long been used as a catch-all label for a variegated lieved the same Bible to which the magisterial re milieu of radicals, this does not make it a term of formers gave allegiance. However, they never con scholarly precision. A broader and more acceptable sidered the Old Testament final or complete. The designation for those commonly called Anabaptists is New Testament alone was for them normative. In that which George H. Williams has popularized, Radi Christ the Old Covenant was fulfilled. Therefore, the cals. However, this word is not altogether satisfactory key to their biblical hermeneutic was the New Testa since it is somewhat relative and lacking in precision. ment interpreted Christologically. In public debates, However, contradistinct from the Magisterial Reform, early confessions, and theological writings the Anabap the term, Radical Reform, lends itself to a more care tist:; reveal a common understanding of the Scriptures.0 ful delineation of the separate categories in its evolu It i; Pilgram Marbeck who enunciates this Anabaptist tion. Three relatively independent lines of develop consensus. Revelation was viewed as partial (zeitlich) ment may be readily discerned: Inspirationists (Spin- before Christ. In a Pauline vein, (Galatians 3) Marbeck tualisten); Anabaptists ( Wiedertäufer) ; and Rational contrasts Law and Gospel. This is the hermeneutical ists (commonly designated anti-Trinitarians).'1 Of key to his understanding of the fundamental difference course, finer distinctions exist within each of these between the Old and the New Testaments (der absolute categories. Our interest at this point is in clarifying Unterschied zwischen Altem und Neuen Bund) which the use of the teim, Anabaptists, in order to examine does not call for a repudiation of the Old Testament the nature of the sixteenth century Anabaptism and but radier for an understanding of its proper role its dynamic as a subversive movement. in the unfolding revelation of God as "Die Verheissung What then constitutes normative Anabaptism? Jarold an die Alten geht im Neuen Bund in Erfüllung” (that Knox Zeman in a recent work, The Anabaptists and which is promised in the Old is fulfilled in the New the Czech Brethren in Moravia 1526-1628, suggests Covenant.)10 Thus it is from an understanding of the seven stages in emerging Anabaptism all the way finality of die revelation of God in the Wahrheitsord from the theoretical questioning of the validity of nung (literally, order of truth) of the New Testament infant baptism to the “Practical institution of a local that Anabaptist theology is drawn. All other basic congregation as an expression of the church of baptized concepts, i.e., the nature of faith, baprism, discipleship, believers, with the administration of the Lord’s Supper the church, and the state are therefore derivative. It is and church discipline.”5 Only the last phase can be with the implementation of these ideas that Anabap classified as normative Anabaptism, according to tism became incarnate in history and conflict between Zeman. It involved not only a new concept of the the magisterial reformers and the Anabaptists arose.11 sacraments, especially baptism, but also a new concept Conversely, Marbeck and the Anabapdsts saw all sorts of the church, “a free church, a Christian fellowship of dire consequences for Christendom in the failure based on voluntary membership and independence of to interpret the Old Testament properly. The Mün the state.”5 Zeman’s position is essentially that of sterites as well as Calvin were to be blamed in this Franklin Ii. Littell, who writes, “The Anabaptists regard. They had mistaken the foundation of the
JANUARY 1971 15 house for the house itself. Their theocracies were based The Anabaptist concept of religious liberty eventually upon the faulty premise that the Old Testament was penetrated some segments of the sacral society of the nonnative and its sacral society die ideal goal for the Reformed Church. Verduin points out that a Reformed church and state.12 minister was deposed The concept of faith in sixteenth century Anabaptist in the sixteenth century Strasbourg for adhering to writing is exceedingly suggestive. While it reflects a ‘a new and Anabaptist error’ which consisted in this: basic Protestant understanding of faith, it is no mere ‘that , the magistrate must leave every man to his own parroting of Luther’s tower discovery. While they were devices in regard to religion, no matter what he believes quite convinced that the object of faith was Christ, or teaches so long as he does not disturb the outward civil quiet.’ ”17 their emphasis was upon the fruits of faith, which is always the test of faith’s authenticity. Doubtless, the Anabaptists were considered subversive For the Anabaptists, the voluntary nature of Chris because of their concept of religious liberty. tian faith is an essential element of that faith. This conviction they drew from their understanding of the gospel, the preaching of which is predicated upon A Counter Culture Is Born an uncoerced response. While faith may survive the During the year 1524, the disillusionment of a tortures of the executioner, it is never the product of number of young disciples of Zwingli with the leader the inquisitor’s method. Claus Felbinger, in prison ship of their mentor became quite apparent. When he awaiting death said it this way, “Now does Christ refused to substitute a simple observance of the Lord’s compel people with the stocks to hear his teaching, as Supper for the Mass on Christmas Day, 1523, as antici in the manner of those who think they are Christian? pated, they were grievously disappointed. Increasingly, God wants no compulsory service.”13 However, it was it appeared, Zwingli had compromised biblical truth Balthasar Hubmaier in his Von Ketzern und ihren out of deference to the wishes of the city council. Verbrennern (Concerning Heretics and Those Who With the zeal characteristic of new converts, diey Burn Them), who in 1524 chiseled out the earliest sought support for their position from a number of and most closely reasoned treatise on the subject. sources: fellowship of the brethren; and from any It is doubtless at the same time one of the most signifi reformer who would bother to answer their letters. cant works of the entire Reformation era. Throughout Doughtless, they were suspected of subversive action the tract, Iiubmaier attacks repeatedly the death from the first open disagreement with Zwingli in the penalty for heresy. His position on this point may October Disputation, 1523. In fact, before the end of be summarized in seven statements: the year, one of their number, Simon Stumpf, was expelled from the canton of Zürich, apparently for his 1. One cannot build the true church through coer antagonism toward Zwingli. By the middle of 1524, cion; the remaining members of the group were discussing 2. Genuine faith is not the result of compulsion; quite frankly the merits of believer’s baptism in light 3. Man is not competent to judge between wheat and of their understanding of the Bible. Convictions crys- tares; talized rapidly as Conrad Grebel, Felix Manz, and 4. The state has no jurisdiction in religious matters; George Blaurock became convinced that infant baptism 5. Those who execute heretics deny the incarnation; was unjustified on scriptural grounds. By September 6. If it is a sin to destroy an actual heretic, how much the interest of the group had broadened from the greater is the sin to bum to death true preachers of the original points of disagreement with Zwingli to ques gospel; tions revolving around baptism, the nature of the church, and the whole of the Christian life. In their 7. Truth can neither be destroyed nor advanced by letter to Thomas Müntzer of September 5, 1524, it the burning of heretics for Die warhait ist untödtlich.Ji is clear that the Grebel-led group had moved quite Hubmaier pushes his concept of religious liberty to beyond the mere rejection of infant baptism to a its furtherest limits when he advocates this same kind theoretical acceptance of believer’s baptism.18 Among of freedom, without reprisals, for the atheist (gotssfind) other things, Grebel informed Müntzer that baptism whose only crime is the forsaking of die gospel.15 This does not save, as Augustine, Tertullian, Theophylact, concept of religious liberty as necessary for the exercise and Cyprian have taught, dishonoring faith and die of an authentic faith became a common conviction of suffering Christ in the case of the old and adult, and all Anabaptists. It finds expression in numerous Ana the dishonoring of the suffering Christ in die case of baptist writings, an example of which appears in an the unbaptized infants.” Fie went on to express the anonymous pamphlet published in Augsburg (1530) hope that Müntzer was “not acting against the eternal that affirms, “All outward matters, even life and word, wisdom, and commandment of God, according body, are subject to outward powers, only the true to which only believers are to be baptized and not faith in Christ may not be compelled or conquered.”10 baptizing children.”19
16 MENNONITE LIFE The next document which gives added insight into churches could be discerned. However, there is more the developing baptismal theology of the emerging here than is immediately apparent. Infant baptism was Anabaptist movement was a petition (Protestation und the one sure sign of continuity of the Magisterial Ref Schutzschrift) to the city council asking that Zwingli ormation with Roman Christianity. It also remained enter into a paper debate with the author on baptism. the outward act by which unitive societies preserved It appears that the author of this document was Felix their integrity. Emotional involvement was more con Manz.20 Instead of acceding to their request, the dissi sciously aroused by this event than by other rite in the dents were “invited” to a disputation with Zwingli on corporate life of the Landeskirche or Volkskirchc. In baptism at the Rathaus on January 18. Zwingli was the light of such circumstances it is not difficult to declared the winner and the brethren were asked to understand why believer’s baptism became such an capitulate or suffer the consequences. Their response affront to all Christendom, Protestant and Catholic was to introduce believer’s baptism into Zurich at alike. The act of “rebaptism” inevitably carried an im the home of Felix Manz on the night of January 21, plied repudiation of a sacramental theology, the valid 1525. This immediately became the most revolutionary ity of the ecclesical claims of Protestant and Catholic act of the Reformation and subsequently, the most churches as well as the Christian pretensions of the obvious mark of distinction between the Magisterial state. By the same token the Wiedertäufer were ac Reform, which included Sacramentarians such as Karl cused of schism, blasphemy, and sedition. The sub stadt and Zwingli, and the Anabaptists. versive nature of such an unauthorized act was hardly open to question from the standpoint of the magistracy. Baptism as a Stigma As long as the Sacramentarians did not actually practice22 believer’s baptism there was always the pos More than two years before the Justinian Code, sibility that they could escape persecution. This, to (against die Donatists) which prescribed the death some degree, at least, was the position of Casper penalty for the act of rebaptism, was evoked at the Schwenkfeld and Sebastian Franck as was at one time Second Diet of Speiers in 1529, Anabaptists were put that of Zwingli himself and Bucer as well. For both to death in Switzerland. The first of those to die had questioned infant baptism in certain theological at the hands of Protestants was Felix Manz, who was discussions, according to contemporary witnesses, but drowned in the Limmat River on January 5, 1527. never followed through on the suggestion. The sentence read in part: because contrary to Christian order and custom he had The Church and State become involved in Anabaptism, had accepted it, taught others, and become a leader and beginner of For the Anabaptists a whole new ecclesiology was these things because he confessed having said that he involved in the baptismal issue. Baptism was not only wanted to gather diose who wanted to accept Christ conceived as an act of individual discipleship, it also and follow him, and unite himself with them through became the sign of a corporate witness. Hubmaier baptism, and let the rest live according to their faith, called it the door into the visible church. This concept so that he and his followers separated themselves from is also found in Riedemann and Marbeck as well. For the Christian Church and were about to raise up and all Anabaptists, baptism marks the juncture of indi prepare a sect of their own under the guise of a Chris tian meeting and church; because he had condemned vidual and corporate discipleship. It is a symbol of the capital punishment, and in order to increase his follow believer’s submission to the discipline of the brethren. ing had boasted of certain revelations from the Pauline Without it, they believed, the empirical church could Epistles. But since such doctrine is harmful to the not exist.23 A distinctive view of the visible church is unified usage of all Christendom, and leads to offense, at the heart of the Anabaptist vision. The Anabaptists insurrection, and sedition against the government, to were not interested in reforming existing ecclesiastical the shattering of the common peace, brotherly love, structures but in rebuilding the church upon the apos and civil co-operation and to all evil, Manz shall be tolic foundation. Without a distinctive view of the delivered to the executioner, who shall tie his hands, church, it is questionable that Anabaptism could have put him into a boat, take him to the lower hut, there taken shape. With the culmination of that event the strip his bound hands down over his knees, place a stick between his knees and arms, and thus push him magisterial reformers saw, rightly or wrongly, a threat into the water and let him perish in the water; thereby to their own systems. he shall have atoned to the law and justice . . . His The Anabaptist concept of the state and its function property shall also be confiscated by my lords.21 was predetermined by the foregoing ideas. The Chris An examination of numerous cases against individual tian’s relationship to the state is also shaped by their Anabaptists by Protestant and Catholic authorities re view of Christianity as primarily discipleship (Nach veals that the charge of rebaptism was invariably pres folge Christi) . While Anabaptists never denied the ent. This is not surprising since such an act provided state the right of existence, as has at times been claimed, an easy sign by which defection from the established they did circumscribe its functions to purely secular
JANUARY 1971 1 7 pursuits. To the state, they held, Christians must give gious values to find creative expression in a secular allegiance except in religious matters. “Love,” an state “with liberty and justice for all”? anonymous Anabaptist writes, “demands all obedience and submission even until temporal death.”24 However, FOOTNOTES Christian love also prohibits a Christian from using the 1. Roland Bainton, Here 1 Stand, (New York: Abingdon Press, 1950), pp. 250-251. sword for any reason, they contended. Therefore if one 2. Leonard Vcrduin, The Reformers and their Stepchildren, (William is a true disciple of Christ, he cannot serve the state B. Ecrdmans Publishing Co., 1964), p. 10. 3. Cornelius Kralm, Dutch Anabaptism, (The Hague: Martinus in an official capacity. He will be neither magistrate NijhofT, 1960), pp. 150-161. nor soldier. The oath and war taxes were also forbid 4. W. R. Estep, Jr. The Anabaptist Story, (Nashville: Broadtnan Press, 1965), p. 115. den those who would follow the example of Christ. To 5. Jarold Knox Zeman, The Anabaptists and the Czech Brethren in those who were quick to accuse the Anabaptists of Moravia 1526-1628, (The Hague: Mouton, 1969), pp. 106-07. 6. Ibid., p. 107. “copping out” on their responsibility to the state, they 7. Franklin Hamlin Littcll, The Anabaptist View of the Church, (Boston: Starr King Press, 1950), p. 47. answered, “There would always be enough non-Chris 0. Fritz Blanke, Bruedcr in Christo, (Zurich: Zwingli-Verlag, 1955), tians who would manage the states’ affairs without P- 3- 9. Jan P. Mathysscn, “The Bern Disputation of 1530,“ The Menno- Christian involvement.” This, at least, seems to have nitc Quarterly Review, XXII (January, 1940), p. 30; and Jesse Yonder, been the majority opinion as reflected in the writings “A Critical Study of the Debate between the Reformed and the Ana baptists held at Fratikcnthal Germany in 1571,” (Ph.D. dissertation, of sixteenth century Anabaptists.25 Northwestern University, Evanston, Illinois, June, 1962), pp. 179 fT.; Jan J. Kiwict, Pilgram Marbeck, (Kassel: J. G. Oncken Verlag, 1957), Hubmaier’s position was more positively oriented. pp. 9-1-102. He held that the Christian could wield the sword in 10. Ibid., pp. 101-102. About the Covenant see Kralm, op. cit., pp. 190-194. defense of the state but only upon orders of the con 11. Leonard, Von Muralt and Walter Schmid (editors), Quellen zur stituted authorities. Yet, in practically all other respects Geschichte der Tacufcr in Der Schweiz, (Zucrich: S. Hir/cl Verlag, 1952), pp. 14-15; and George Huntston Williams and Angel M. Mcrgal his view of tire state was typically Anabaptist and his (editors), Spiritual and Anabaptist Writers, (Philadelphia: The West final submission to its decrees, both in Moravia and minster Press), pp. 7-1-75. 12. Gerhard Hein (editor), “Two Letters of Leupold Schnrnschlagcr,” Austria, led to a martyr’s death in Vienna.20 The Mcnnonite Quarterly Review, (July, 1943), p. 160. 13. Estep, op. cit., p. 46. There is little doubt from the standpoint of the six 14. Gunar Wcstin and Torsten Bergsten (editors), Balthasar Hubmaicr teenth century world that the Anabaptists were sub Schriften, (Germany: Guetcsloher Vcrlagshus Gerd Mohn, 1962), pp. 96- 100. versives. Yet, it appears that they were no more so 15. Ibid., p. 99. than the early Christians of the primitive church, who 16. Hans J. Hillerbrand, “ An Early Anabaptist Treatise on the Christian and the State,” The Mennonitc Quarterly Review, XXXII determined to obey God rather than men. Like some (January, 1950), p. 31. 17. Verduin, op. cit., p. 46. New Testament prototypes, they may have been some 10. Williams and Mergal, op. cit., p. 73. what intemperate in their denunciation of what they 19. Ibid., pp. 00-01; About the general development of concept of considered error but in this their own error consisted in believer’s baptism see also Krahn, op. cit., pp. 40-56. a lack of judgment, if not of love. 20. Von Muralt and Schmid, op. cit., pp. 23 fT. 21. Mcnnonite Encyclopedia, (Scottdalc, Pennsylvania: Mcnnonite Pub Three questions seem relevant from this study: First, lishing House, et. at., 1957), p. 473, III; and Ekkehard Krajcwski, Leben und Sterben des Zucrichcr Tacufcrfuchrers, Felix Mantz, (Kassel: J. G. have the free-church heirs of the Anabaptists and those Oncken, 1957), pp. 147 fT. of the Magisterial Reform in the New World forged a 22. Krahn, op. cit., 96 I. 23. Beatrice Jenny, “ Das Schleithehncr Tacuferbckenntnis 1527,” new synthesis which has created a quasi-sacral society Schaffhauser Beitraegc zur vaterlaendisclicn Geschichte, (Thnyngen: Ver that today carries the name of the establishment only lag Karl Augstin, 1951), pp. 51-55. 24. Hillerbrand, op. cit., p. 31. to bear the brunt of an attack by a new generation of 25. Op. cit., p. 30. See Estcp, op. cit., pp. 190 ff. and The Mcnnonite subversives?; Second, can any society exist without a Encyclopedia, op. cit., IV, 611-617. 26. H. C. Vedder, Balthasar Hucbtnaicr, (New York: The Knickcr- religious foundation?; and third, how, then, are reli bachcr Press, 1905), pp. 273-310.
INDEX 1 9 66-1970
This issue contains a valuable source of information in the Index of the last five years of Mcnnonite Life (see page 33). Similar indexes are found in the January issues of 1956, 1961 and 1966. Back issues containing these indexes as well as the other issues can be ordered by writing to Mennonitc Life, North Newton, Kansas -67117.
18 MENNONITE LIFE Dutch Anabaptism in Elizabethan England
By Fred J. Zerger
B e t w e e n t h e d e a t h of Henry V III in 1547 and articles, of which nearly half arraigned Anabaptists Elizabeth I’s ascension to England’s throne in 1558, and their beliefs, only five of the Thirty-Nine Articles the English Reformation veered first to the left with bore any relationship to Anabaptist beliefs or practices.5 Zwinglian Protestantism, and then right to the Ca Another measure of tolerance in early Elizabethan tholicism of Rome. As the fortunes of mainline English England was die diminuation of brutality shown Ana Protestantism rose during Edward V i’s rule and fell baptists and their sympadiizers. Public chastisement after Mary’s coronation in 1552, so too, the fate of and deportation, not execution, were the standard England’s “radical reformation” and particularly her measures of Anabaptist persecution. They epitomize Anabaptist movement rose and then fell. Open Ana- early Elizabethan England’s attitude of almost benign baptism in England during Edward’s reign gave way neglect toward Anabaptism. to secret gatherings, emigration, and death for Ana Elizabeth and the Anabaptists in her realm came into baptists in Catholic Mary’s England.1 serious conflict less than two years after her ascension to the English throne. Understanding Elizabeth and the Anabaptists Elizabeth’s coming to power in 1558 announced the “That of late tyme sundrye persons beynge infected end of England’s Marian night for Anabapdsts as with certain dangerous and pernicious opinions in mat ters of religion, contrary to the faith of the Church of well as for their less radical Protestant brethren. Times Christ, as Anabaptists, and such Iyke, are come from were never easy for Anabaptism during Elizabeth’s sundry parts beyond the seas into thie . . . realme. and reign. Yet in terms of the relentless persecution of specillye into the citie of London, and other maritime this radicalism, Elizabeth’s government never ap townes, under the colour and pretence of flying from proached die rabid fanaticism of its monarchical persecution against the professors of the Gospel of counterparts in die Nedierlands, Soudi Germany, or Chriyst___ ”° Switzerland. We can be certain of die death of only two Anabaptists at the hands of the English authorides Elizabeth issued a Royal Proclamation on September between 1558 and 1603. Two Dutch immigrants, Jan 22, 1560, authorizing die search for all peisons sus Pieters and Hendrik Tenvoort (also known as Henry pected of holding the “phantasticall and heretical Snell),2 were burned at Smidifield in 1575 for “. . . opinions” of the Anabaptists. To be conducted by their false Opyngons [opinions] and Sects of Ana Matthew Parker, Archbishop of Canterbury, and Ed baptists holden and averred by them . . . to give exam mund Grindal, the Bishop of London, and others, the ple to others, lest they should attempte die like here search was to pay special attention to “London and after. . . .”3 To complete the record, four Englishmen other places herewith suspected” of harboring Ana were burned as Anabaptist heretics between 1578 and baptists “borne in forreine partes, or in her Majesties 1588, though it is difficult to deteimine if they were dominions. . . .” In the event of apprehensions, the really Anabaptists from the information which sur accused were to be brought to open trial where each vives. One of them, Francis Knight, was a member of had the chance to be reconciled “by charitable teach- the infamous Ket family, whose Robert Ket had led ynge” or “to depart out of this realme within twenty a peasant revolt in 1549 near Norfolk.4 days after this proclamation upon payne of forfeiture At least until the 1570’s, when botii the rising tide of all their goods and cattelles. . . .” As far as can be of Dutch Anabaptist immigration and of English determined, the search was initiated without delay. A Separatism threatened Elizabeth’s policy of religious Commission for Causes Ecclesiastical was established uniformity, tolerance defined the relationship between to deal with the apprehended, but there are records her government and Anabaptism. Indicative of gov neither of such apprehensions nor of banishments. ernment attitudes in these early years were the alter What precipitated the Royal Proclamation, and ations made in the Forty-Two Articles of 1553 by the what was its function? One answer to these questions Convocation of 1563. In striking contrast to the early was given to the Continental Protestant Peter Martyr
JANUARY 1971 19 in a letter to him from Bishop John Jewel after the permission to preach to his Reformed brethren in Queen’s proclamative action. Jewell’s communique London. He was Dutch, yet obviously knew his way suggested that the Proclamation was designed to around the ecclesiastical world of London. More sig check Anabaptism in England and had been a response nificantly, he was known to be sympathetic to Ana to Anabaptist controversy in some English churches. baptism. The famous martyr book he printed in the Writing Martyr from Salisbury on November 6, 1560, Netherlands in 1559 had included stories of Dutch the bishop noted that Anabaptist martyrs among its accounts of the deaths of Dutch Reformed brethren.10 “We found at the beginning of the reign of Elizabeth Van Haemstede’s response could not have diminished a large and inauspicious crop of Arians, anabaptists, his stature in die eyes of his Anabaptist countrymen. and other pests, which . . . sprung up in that darkness He agreed to present a supplication from die Anabap and unhappy night of the Marian times. These I am tists to Bishop Grindal and to intercede before the informed, and hope it is the fact, have retreated . . . magistrate and Grindal on their behalf.11 Furthermore, like owls at the sight of the sun, and are now no where until the supplication could be made and approved, he to be found; or at least, if any where, they are no offered the Anabaptists a place of worship within the longer troublesome to our churches.”7 confines of his own parish. This offer, however, was refused.12 Haemstede and the Anabaptists There is record of one controversy within the Dutch Excommunication of Haemstede Stranger’s (Reformed) Church in London prior to September, 1560, which revolved around Anabaptists Van Haemstede was called to task for his dealings and greatly disturbed that church’s tranquility. It fits with the London Anabaptists by the Dutch Reformed every qualification for having been one event which Church council on July 3, 1560. He justified his precipitated the Queen’s action, although one cannot actions on the grounds that the Anabaptists were be certain that Bishop Jewel was making direct refer peaceful followers of Menno Simons who needed to ence to this incident. If indeed he was, his optimism be tolerated so that their religious “ignorance” could regarding the safety of the Dutch church was pre be corrected. The council rejected his arguments on mature, for the Adriaen van Haemstede crisis of 1560 several counts, contending that his actions encouraged plagued that church and the Commission for Causes “suspicion and hazards for our [Dutch] Community Ecclesiastical until 1562. It proved to be only the first with the English and others.”13 They ordered him to of England’s encounters with Anabaptism during the make a public confession of guilt and to terminate his reign of Elizabeth. efforts on the Anabaptist’s behalf. He refused. On August 5, the church council suspended him from The van Haemstede-Anabaptist controversy began his church.11 Sometime after, in the spirit of his prom sometime in the spring of 1560, when Adriaen van ise to the Anabaptists and his belief that only a few Haemstede—the minister at Christ Church, a Dutch “. . . among the Anabaptists, as well as among the Reformed immigrant church in London—came in con Papists and other sects, [are] weak members of Christ tact with a group of London-based Anabaptists. These . . . ,” 15 he sent Grindal a supplication on behalf of Anabaptists had come to van Haemstede for help in the Anabaptists. Grindal acknowledged receipt of this securing the right to worship in London unmolested. supplication in a letter of September 4, 1560, to Peter This request required that a written supplication de Loene and Jan Utenhove, the spiritual leaders of for official tolerance and approval of independent the Dutch Reformed community. worship be submitted to London’s ecclesiastical au thorities. Precedent for this request had been set by the “I send you a copy of a certain supplication (for the London Dutch Reformed Church not only during Ed free exercise of their religion—one principle doctrine, ward V i’s reign, but also early in Elizabeth’s reign that Christ took not flesh of the Virgin, but brought when in February, 1560 the Dutch Strangers received it down from heaven) sent to me by some anabaptists permission to worship independently of the established as it appears, but anonymous. The author is supposed order.8 by some to be Adriaen: for he, as I am informed, was It is not surprising that these Anabaptists sought once hear'd to say, that he wished to write a supplica government approved religious independence, if as tion to me in the name of the anabaptists.”10 seems clear, they were Dutch Anabaptist refugees from the Low Countries. This was an action in full accord The bishop’s informant is not known, though it seems with Dutch Anabaptism’s desire to mitigate the charge not unlikely to have been the Dutch church council that their faith had insurrectionary overtones.” Nor itself.17 is it surprising that these immigrant sectaries should Events moved swiftly for both van Haemstede and have sought out van Haemstede, himself a refugee the Anabaptists. He was summoned before Grindal on from the Low Countries who had successfully secured September 16, where he “. . . signed a correct confes-
20 MENNONITE LI FE sion of the incarnation, but refused to make a con rather sought to build a following within the Dutch fession of guilt. . . .”18 Four days later the Anabaptists Reformed Church. His behavior so alarmed the had die answer to their anonymous petition in the Dutch leaders that they asked Grindal for assistance form of the Queen’s Proclamation. One part in partic in ridding their congregation of Velsius’ presence. ular appears to have embodied the government’s final Grindal’s comments to Archbishop Parker’s secretary, statement as regards the supplication; very probably it William Cecil, reflect the seriousness with which Vel- reflects on the contents of that document. sius’ activity was viewed: “I assure you, if [Velsius] be suffered to remain here, I look to have the city “And her Majesty also chargeth . . . upon payne of swarm with sects, ere a year ago about. Such another imprisonment, that no Minister [vanHaemstede?] nor was Rothman, that began this business in Münster.”23 other person, make any conventicules or secret con Velsius was jailed and deported not long after. gregations, either to read, or to preache, or to minister These and other encounters had even larger reper the Sacraments, or to use any manner of divine service, cussions, for historian William Camden noted that but that they [the Anabaptists?] shall resort to open further action against the Anabaptists and sectarianism chappies or churches, and there preach, teach, minister, was taken in 1562. He referred to a decree not dis or pray, according to the order of the Church of En gland. . . ,”19 similar from that of 1560 which commanded:
Adriaen van Haemstede was excommunicated by Grin- “Anabaptists and such like heretics which had flocked to the coast towns of England, from parts beyond the dal in November. In a letter of November 16, 1560, spread the poison of their sects in England, to depart to Peter de Loene, the Bishop of London commanded seas, under colour of shunning persecution and have him “. . . to excommunicate . . . Adrian and . . . the realm widiin 20 days whether they were natural- cause him to be denounced as an excommunicate in a born people of the land or foreigners. . . .”21 full congregation of the Members . . .” of the Dutch Stranger’s Church.-" Shortly thereafter, van Plaemstede One of die other encounters propelling the English left England for Emden. authorities to this action may have been van Haem stede’s unexpected return to London in 1562 to preach Haemstede3 s Followers to his countrymen once again. He was arrested several While the Proclamation’s appearance silenced the days after his July 16 return and ordered by Grindal Anabaptist’s cry for tolerance, it did not put an end to sign a revocation of his former errors. He refused to the controversy within the Dutch Reformed Stran and departed the country within the fifteen days given ger’s Church. After van Haemstede’s banishment, him in a Privy' Council edict issued August 19, 1562.25 Grindal and the Dutch church council worked steadily Part of the revocation follows below for it sheds light during the next several years to rid the church of on the Anabaptist of 1560. Plaemstede’s followers, who had emerged during the course of the controversy. In 1561, the Anabaptist “. . . after a consideration of about eighteen months I think differently, acknowledge my guilt and am sympathies of a large number of Haemstede’s followers sorry to have given so much offense. These are my were stifled when they testified before “God and his errors [there were seven in all]: I have acknowledged Church” and in face of Grindal’s authority: the Anabaptists, who deny that Christ is die true seed of woman and made partaker of our flesh. . . . “. . . that our Saviour is both God and Man, and I also confess my guilt in having affirmed in my ser assumed His human nature, through the power of God, mons that eveiybody in the reformed church is free to of the substance of Mary . . . and is found to be similar leave his child unbaptized for some years.”20 to us in everything except in sin, and that anything written or taught by Adrian Haemstede or anybody Dutch Anabaptists in England else | the Anabaptists] contrary to this doctrine is erronious and anti-Christian.”-1 Can we know anything about these Anabaptists, their origins, their religious disposition, and their future? The Dutch Reformed Church council had occasion They were some of the ten thousand Dutch refugees in 1562 and 1563 for further punitive action in regard in 156027 and part of a larger stream of immigrants to Rolandus Over’s application for church membership from the Low Countries who had found employment and Justice Velsius’ devisive activities.22 Over was re as well as respite from religious persecudon in England fused membership because he would not deny salva since 1528.28 If the proclamation of 1560 reflected tion for Anabaptists who ascribed to the incarnation accurately the situation, then we might suggest that belief outlined in the supplication to Grindal. Velsius the London Anabaptists were one dimension of a —a religious enthusiast who preached the heresy that recent Anabaptist migration from die Low Countries man, “when he is bom anew, attains that perfection to England which centered itself in London, Colo- which was in Adam”—never desired membership, but chester, Sandwich, Norwich, Ely, and in other locations
JANUARY 1971 21 in the east, north and south-central counties of En found the following expression with Cornelis Riems- gland. Especially in the cities, there was work for lager and his friends: that “. . . it is permitted to Anabaptist refugees who may have been artisans and oppose the authorities who come to arrest the brethren, skilled laborers. yea, that one need not recognize evil authorities as There is no evidence for concluding that English authorities.”31 men were among those whom van Haemstede coun There is no way to be sure of the path which the seled, but it is likely that that group of Anabaptist Anabaptists took after their bid for religious toleration refugees included some Anabaptists of German stock. At was denied. Some of them may have returned to the least this is one conclusion which can be drawn from Low Countries, and after 1567, to the persecution William Camden’s observation that the Proclamation of the Duke of Alva. Anabaptists traveled between of 1560 was necessitated, in part, by the activities of England and the Continent before and after the events German Anabaptists in England.-9 of 1560.32 Others may have consented to worship Van Haemstede’s claim that the Anabaptists he quietly within tire confines of the Dutch Reformed worked with were followers of Menno Simons—in Church. Several of the Anabaptist-Mennonites appre other words, Dutch Anabaptist-Mennonites — gains hended in London in 1575, when given the option of credibility in light of their refusal to accept his offer banishment or membership in the Dutch Reformed to worship in the safety of his parish, and in face of Church, chose membership and became pious and their incarnation position. That refusal bespeaks a devoted brethren.33 Nor should it surprise us that measure of orthodoxy—an unwillingness to compromise Anabaptists made or could make this move, for, as religion for security in the face of adversity—which Cornelius Krahn points out, both the Anabaptists and was a hallmark of Menno Simon’s wing of sixteenth Dutch Reformed were churches under the cross, and century Dutch Anabaptism. Their concept of the in both sides “. . . were therefore more inclined to de carnation points in the direction of their orthodoxy liberate and discuss those questions in which they held and of their Dutch Anabaptist background, without different views. Both hoped to win the opponent to negating the possibility of association with German their respective point of view.”3'1 Anabaptists. This incarnation formulation, which de Perhaps these Anabaptists were the same ones who nied that Christ partook of Mary’s flesh, but rather secured the assistance of Adrian Gorinus, a Walloon was divine in flesh and spirit, was a view spread by minister in London in 1560-1561, in order to seek Melchior Hofmann which was . . fully accepted official toleration yet a second time. This incident, with among the Dutch Anabaptists, while the Swiss never government toleration of Anabaptism at its center, was dealt with it, and the South Germans did not fully similar in many respects to the van Haemstede contro agree along this line.”30 versy, and followed on the heels of that controversy Consistent with their supposed Dutch background, later in 1560. It never reached the proportions, how a rejection of infant baptism can be assigned to these ever of its predecessor, for Gorinus was early deposed Anabaptists on the authority of Grindal’s proposed by his church and in 1561 left England for Emden/3 recantation to van Haemstede. It is not too farfetched Another option is that the Anabapdsts continued to to suggest that Grindal’s charge that Adriaen spoke live in England, particularly London, where they in favor of delaying infant baptism may have been practiced their faith quietly without attracting the grounded more in the supplication of 1560 than in van constant attention of the authorities. One fruit of Haemstede’s practices, teachings, or beliefs at any one this subterranean activity may have been the appli time. If this be the case, then we might conclude that cation which Bishop Grindal submitted to Archbishop these Anabaptists held orthodox Mennonite views on Parker in 1567, which warned of tire secret Anabaptist adult baptism. The issue of adult baptism is one belief conventicles being held in London and their corrupting to which both Dutch and German Anabaptists would influence on the population.30 It was followed in 1568 have subscribed; and—when placed alongside the by a search of London’s alien population for those Proclamation chastisement of ministering the sacra “. . . infected with dangerous opinions contrary to the ments in “conventicules or secret congregations”—it faith of Christ’s church, as anabaptists and such other raises the interesting possibility that re-baptism, or sectaries. . . .”37 baptism of adolescents, was practiced in London in In conclusion, one particular surrounding van Haem 1560. stede and the controversy of 1560 deserves passing Finally, on the authority of action taken against consideration. It is related to Bishop Jewel’s afore several members of London’s Dutch Reformed Church mentioned suggestion that Arians, as well as Anabap in 1563, the suggestion that these Anabaptists denied tists, had plagued English churches and were thus the ultimate authority of the magistrate, even to the targets of the Proclamation of 1560. In an effort to point of nonresistance, should be given serious con determine whether or not his remarks were a reference sideration. It may have been merely a perversion of to the London incident, it should be noted that van Dutch Anabaptism’s doctrine of nonresistance which Haemstede was accused of Arianism—a heresy which
22 MENNONITE LIFE denied Christ’s equality with God in the Trinity—by To what extent the government’s actions in 1560 the Dutch Reformed Church Council.38 If this accusa and 1562 were a response to this predestinarian con tion had been communicated to Grindal, he may well troversy remains an unanswered question. It may well have alerted England’s ecclesiastical hierarchy to the be unanswerable. dangers of Arianism. One of those alerted would have For this discussion the importance of the predestin been Bishop Jewel. arian controversy is its confirmation of the significant fact that early Elizabeth England’s religious soil was “Free-Willers” still richly endowed with the sacramentarian humus of Lollardy. It could and did support an immigrant There is, however, another possible source for Jewel’s Dutch Anabaptist movement at the same time that it particular enumeration of Arianism which the historian nourished a native evangelical movement with Ana of English Anabaptism cannot overlook. This source— baptist overtones. a general awareness of Arianism stemming from the activities of Englishmen whose sectarian faith evolved FOOTNOTES rather naturally to agreement with several Anabaptist 1. Irvin Horst, Anabaptism and the English Reformation to I55tl positions, including Arianism—opents a new field for Amsterdam: Nicuwkoop B. de Grant, 1966, chapters IV and V. 2. Tcnvoort’s alias is cited in Henry and Morton Dexter, The England investigation in early Elizabethan Aanbaptist history. and Holland of the Pilgrims. Cambridge: Riverside Press, 1905, p. 107. These natives, known as “frec-willers” by their Calvin 3. David Wilkins, Concilia Magnue Britanniac el Hibcrniac, Vol. IV, London, 1737, p. 281. An abridged version of this document appears ist opponents, were anti-predestinarians; their activities in Bishop Kcnnctt’s Collection, Lansdowne Manuscripts, No. 901, folio may well have influenced both the Proclamation of 125, British Museum. 4. Francis Blomcfield, An Essay Towards a Topographical History of 1560 and the action taken in 1562. That both of these the Country of Norfolk, Vol. III. London, 1005, p. 293. Apart from actions addressed themselves to the problem of “Ana- Knight, the men were Matthew Hamont, John Lewis and Peter Cole. 5. See a recent discussion of this in William P. Haugaard, Elizabeth baptistry” among native-born subjects, as well as and the English Reformation. Cambridge: University Press, 1960, pp. 249, among the immigrant population, attests to a part of 260. G. Queen Elizabeth’s Proclamations, 1559 to 1602, collected by Hum* the influence which can be measured. frey Dyson. London, 1610, p. 24. This proclamation is reprinted in Paul L. Hughes and James F. Lurkin, eds., Tudor Royal Proclamations. A detailed analysis of this native sectarianism in New Haven: Yale University, Vol. II, pp. 140-149. early Elizabethan England, belongs to a separate essay 7. Bishop John Jewel to Peter Martyr, Salisbury, November 6, 1560, in Zurich Letters, 1st Series (cd) Hastings Robinson. Cambridge: Uni and can only be mentioned rather briefly here. Ana- versity Press, 1842, p. 92. baptism among groups of Englishmen was not a devel 8. J.Lindcboom, Austin Friars. Hague: Martinus NijhofT, 1950, p. 30. 9. Cornelius Krahn, Dutch Anabaptism. Hague: Martinus NijhofT, opment particularly unique to the early years of 1960, pp. 238-239. 10. W. G. Goetcrs, “ Adriaen Cornells van Hacmstede,” The Mennonitc Elizabeth’s reign. Since the time of Henry V III, En Encyclopedia, Vol. II, p. 621. glishmen had ascribed to certain of the Anabaptist 11. Ibid., 620. 12. Lindcboom, Austin Friars, pp. 42-43. heresies with vaiying degrees of intensity. According 13. Ibid., p. 43. to Irvin B. Höret, this attraction was strongest among 14. Goeters, The Mennonitc Encyclopedia, Vol. II, p. 621. 15. Letter from van Hacmstede to Jacobus Acontius, 14 June, 1561 in the English anti-predestinarian forces in the last years J. H. Hessels (ed.), Ecclcsiac Londina-Batavac Archivum, Cambridge: of Henry’s rule and during the brief rule of Edward University Press, 1089, Vol. II, p. 165. 16. William Nicholson, cd., The Remains of Edmund Grindal. Cam VI.39 Because of their belief in the universality of bridge: University Press, 1043, p. 243. Sec also Hessels, Archivum, II, God’s salvation and the sinlessness of man at birth, pp. 139-140. 17. Nicholson, The Remains of Edmund Grindal, p. 244. the “free-willers” arrived at beliefs similar to Anabaptist 10. Goeters, The Mennonitc Encyclopedia, Vol. II, p. 621. positions on good works, a rejection of infant baptism, 19. Queen Elizabeth's Proclamations, p. 24. 20. Hessels, Archivum, II, p. 142. tolerance of different belief systems, and the authority 21. Ibid., p. 150. Goeters (The Mennonitc Encyclopedia) cites Th. of scripture. Leading proponents of this “free-will” Petrcjus, Catalogus Hacreticorum (Cologne, 1629), p. 02, who listed a sect of Haemstcdc's followers. Earlier, men of the stature of the historian Anabaptism in pre-Elizabethan England were Robert Emanuel von Mctcrcn and the Italian engineer, Jacobus Acontinus, had been excommunicated for supporting van Haemstcdc. Cooche, John Champneis and Henry Harte, to name 22. Both of these accounts are based upon Lindcboom, Austin Friars. only a few. pp. 39-43. 23. Nicholson, The Remains of Ermund Grindal, p. 256. Bernhard Cooche and Champneis renewed the predestinarian Rothmann was a radical reformer at Muenster. battle after Elizabeth’s ascension in 1558, when both of 24. William Camden, Annates Rervm Anglicarum et Hibernicarvtn. Londo, 1625, p. 64. Cited in Duncan B. Hcriot, “ Anabaptism in England them authored tracts (in 1558 and 1560-1561? re During the 16th and 17th Centuries,” Transactions of the Congrega tional Historical Society, X II (August, 1936), p. 314. spectively). At one point, Cooche’s treatise, Confuta 25. Goeters, The Mennonite Encyclopedia, Vol. II, p. 621. tions of the errors of the careless by Necessity, came 26. Hessels, Archivum, II, p. 201. See also Calendar of State Papers, Domestic Scries, 1547-1605, July 31, 1562, at the Public Records Office to the explicit defense of Arianism among Continental in London. and English Anabaptists.40 This may or may not mean 27. A. E. Newman, A History of Anti-Pedobaptism . . . Philadelphia, that he ascribed to the wide range of anti-trinitarian 1097, pp. 345 ffi Cited in Krahn, Dutch Anabaptism, p. 214. 20. Horst, Anabaptism and the English Reformation, p. 36fT. Also, beliefs, but it suggests that the English free-will move Krahn, Dutch Anabaptism, pp. 200fF; 214ff. ment sympathized with Anabaptism. That same sug 29. Camden, Annates, p. 47; cited in Jleriot, “Anabaptism in Eng land,” p. 314. gestion was advanced by John Knox and Jean Veron 30. Krahn, Dutch Anabaptism, p. 259. who answered Cooche and Champneis respectively. 31. Lindeboom, Austin Friars, p . 48.
JANUARY 1971 23 32. Cases in point arc those of Anneken and Arent Jansz in 1530 36. John Strypc, The Life and Acts of Matthew Parker. Oxford: and Hans Bret in 1575. Horst, Anabaptism and the English Reforma Clarendon Press, 1821, p. 262. tion, pp. 36-37; Krahn, Dutch Anabaptism, p. 200; Van Braght, Martyrs 37. John Bruce and Thomas Perownc, cds., Correspondence of Mat Afirror, 5th cd., pp. 1032-1054. thew Parker. Cambridge: University Press, 1853, p. 321. 33. Hessels, Archivum, II, pp. 700-701. 38. Hessels, Archivum, II, p. 165. 34. Krahn, Dutch Anabaptism, p. 250. 39. Horst, Anabaptism and the English Reformation, pp. 70ff. 35. Hessels, Archivum, II, pp. 140-141; Gocters, The Mennonite 40. Cooche’s tract no longer survives in its original form. It has been Encyclopedia, Vol. II, p. 621. A great deal of confusion surrounds this recovered from Knox’s refutation, An Answer to a great nomber of ill-documented controversy. The source of confusion is the omission of blasphemous cauillations written by an Anabaptist. . . , Geneva, 1560. a surname for the “ Adrian” Grindal cited in his letter to de Leone and See also Transactions of the Baptist Historical Society, IV (September, Utenhovc. 1914), pp. 88-123.
Systematic Theology Today A Book Review
Bv Duane K. Friesen and Alvin J. Beachy
Gordon D. Kaufman. Systematic Theology. A Histori- have swept through the theological world and appeared cist Perspective. Charles Scribner’s Sons, N. Y., 1968. in die headlines of the popular press. The book re 543 pp. cloth $8.50, Paper $5.95. flects thinking that is solid and that has developed over Systematic theology written from a historical per a long period of time. To write a systematic theology spective implies that one take seriously two factors in the time in which we live is indeed daring, but —man’s nature as a historical being and the his Kaufman’s view is that “precisely in this time of con torical character of the Christ event as the locus of fusion and doubt we need . . . new proposals which set God’s self disclosure to man. Kaufman’s methodology forth Christian faith in the round.” (p. vii) His claims involves a constant dialectic which seeks to relate the are modest, however. As an “experiment in thought” Christian historical norm, the Christ event, to an an Kaufman wants us to see what it would look like if thropology which deals with man’s primary nature as we were to think of the Christian faith from a his torical perspective. Can we make sense out of our his historicity. experience as Christians and modern men from this The Christian Faith perspective? The book is a proposal, not a proof. Not all historical and philosophical questions are answered. Kaufman argues that Christian theologians have Kaufman hopes that the work will have the kind of been quick to speak of Christianity as “an historical intuitive appeal as a whole which will lead to further religion,” but they have been slow to develop a theol scholarly analysis and documentation. He himself ogy that takes the full import of those words seriously. promises us a later book to deal with the claims of What he proposes to do in the work under review is to atheism. correct that deficiency—“to take the allegedly ‘histori cal’ character of Christian faith with absolute serious The Content of the Book ness, exploring, as a kind of ‘experiment in thought’ The book is comprised of thirty-three chapters and (Kierkegaard), what the various Christian doctrines 525 pages of vigorous theological discussion. The book mean when understood essentially as attempts to is divided into four main sections plus an Introduction. grapple with and interpret the nature and meaning The Introduction, although not as interesting reading of history and man’s historicity, and what man’s as many other parts of the book, must be thoroughly di historical existence looks like when its structure is gested by the reader in order that he may understand analyzed with the aid of the key concepts found in the Kaufman’s approach to theology in the remainder of Christian tradition.” (p. xiii) the book. The five sections beginning with the Intro The book is a systematic theolog)'. This is a con duction are titled as follows: siderable accomplishment in a time when mostly “pieces of occasional theology” are being written. The Introduction book also goes considerably beyond the “fads” which Revelation and Theological Knowledge
24 MENNONITE LIFE Part One of human history into man’s world, significantly trans The Christian Understanding of Ultimate forming or reversing history through bringing into Reality: The Doctrine of God being new ontological possibilities not previously im Part Two plicit in human existence.” (p. 37) The Christian Understanding of the World: Kaufman makes one further step in trying to make The Doctrines of Creation, Providence and sense of the concept of revelation. Fie says it is analo the Eschaton gous to the communication of one person to another. Part Three Insofar as God is beyond the limits of man’s experi The Christian Understanding of Man: The ence, God cannot be known unless he chooses to reveal Doctrines of the Imago Dei, Sin, and Salva himself to man. This is analogous to our knowledge tion of other persons. We cannot know another person Part Four unless he chooses to reveal himself to us. We can The Christian Understanding of the Re know him as a “thing” by exercising our own powers deemed Life: The Doctrines of the Church of discovery, but we can never really know his personal and Sacraments, Discipleship and Faith ity unless he reveals himself in words and deeds. The personalistic view of revelation as analogous to The Introduction sets forth the basis and method the way in which one self communicates to another for Kaufman’s theological position. Kaufman’s theology self provides the basis for the systematic arrangement rests on three norms: 1. the historical norm, the of the book. There are three aspects to interpersonal Christ event; 2. the experience of modem man, espe communication. To communicate something to an cially his historicity; 3. the systematic norm—i.e., the other presupposes that there is a reality which is concern to set out the doctrines of Christian faith in unknown and hidden to the other person. Secondly, some kind of logical order. The third norm is very this reality must be revealed or expressed through some important since in a good systematic theology the ar form of communication. Thirdly, communication does rangement of the material is itself a reflection of the not take place unless the reality which is communi theologian’s point of view. For Kaufman the systematic cated is appropriated and understood by the listener. arrangement of the various doctrines grows out of Revelation is not a unilateral process in which man his understanding of the other two norms. We shall is simply manipulated from without, but like a word comment further upon these two norms, therefore, spoken between persons, revelation affects the hearer before we discuss the arrangement of the book. in such a way that he must appropriate the meaning In the second chapter Kaufman attempts to make for and in his own situation and experience. This is sense out of the concept of revelation from the stand why Kaufman always seeks to correlate the experience point of modern man. Kaufman understands the phe of modem man with the historical norm. nomenon of revelation as the unveiling or revealing of the fundamental reality with which man has to do. The Doctrine of the Tunity Revelation is the central reality of man’s experience, This threefold aspect of interpersonal communication the ultimate standard in terms of which all other is the anthropological basis to which Kaufman can reality is measured. Revelation is a life shaping event link the doctrine of the trinity. Insofar as God or conviction by which men evaluate events of lesser is understood in personal terms as a being who reveals significance. Revelation is a meaningful concept for himself, the doctrine of the trinity is essential to Chris modem man if by it we mean the “center or hierarchy tian theology. The book as a whole reflects this trini of value around which one’s life is ordered,” or the tarian structure. The first part of the book deals with “absolute presupposition” (Collingwood) in terms of the doctrine of God, the fundamental reality which which the rest of life is ordered, (pp. 20-21) is unknown to man and which must be communicated But how are modern men to come to know the to him. But since God is never known except in a revelation of God? Kaufman argues that when we threefold way, the first part of the book discusses are simply left to our own experience, all we experi God from three standpoints—as a transcendent being, ence is our finitude and our limitedness. We know as revelation in history in the Christ event, and as “that” we our limited, but we do not know “what” present companion in the form of the Spirit. The it is that limits us. Flow is it possible for men to come second part of the book elaborates more fully what to know “God” as that fundamental reality which is it means to say that God reveals himself by acting the center of life and history? Kaufman argues that in history. Therefore the second major part of the this could come about only if that which is beyond the book deals with God’s relationship to the world—in bounds of human possibility, were made knowable by terms of its creation, its present ongoing nature, and an act of God in which what is originally hidden to its future. The third major section of the book deals man is made available to him. “The concept of revel with what it means for God to become a present reality ation refers to a movement from outside the bounds for man for his own decisions and values, and his
JANUARY 1971 25 understanding of the meaning and purpose of life. similar to Tillich’s method. In summary, Kaufman’s This section of the book consequently deals with die theology has broad ecumenical roots, while at the doctrine of man, sin and salvation. The fourth section same time reflecting special roots in the Anabaptist- of the book is an extension of the third section. In part Mennonite tradition. four Kaufman discusses what it means for the church 3. The reader should pay particular attention to to live by God’s revelation in Jesus Christ as die funda the analogies Kaufman uses to describe the nature of mental meaning of life. The book, therefore, provides God and His activity. The metaphors or analogies a “perspective and a terminology for apprehending used are practically all drawn from the realm of and understanding in their interrelationship die ulti interpersonal relationships and die family. It seems to mate metaphysical reality (God) ; the phenomenal us that this makes it somewhat difficult for Kaufman realities treated by the several arts and sciences (the to be able to illuminate how God is working in and world and m an); and the subjective realities of deci with social institutions and structures. It is also the sion and purpose, value and meaning, with which reason why one sometimes wonders whether the radi ethical and existentialistic analyses have been con cal nature of evil when it appears in die form of cerned.” ( p .12) institutional structures has been taken seriously enough by Kaufman. Christ and the Nature of God 4. The term “faith” plays a key role in the whole The remainder of this review will be a comment book. The movement from “unfaidi” to “faith” is the upon some of the more significant aspects of Kaufman’s process whereby men turn from a self-centered and theology. estranged position to view God as revealed in Jesus 1. The Christ event stands as the central norm for Christ as die meaning of history and the meaning of determining what is said about God’s nature. Kauf their lives. Kaufman’s theology is a “theology of con man’s basic question is what it means for God to be version.” Yet somehow we do not see how Kaufman working out his purposes in history as these purposes adequately sets out diis movement from “unfaith” to are revealed in the Christ event. Kaufman concludes “faith.” Most of the book simply assumes the “faith” that this event says significant things about the nature stance. The weakness of Kaufman’s discussion of the of God’s power. God does not work out his purposes movement from “unfaith” to “faith” is reflected in by contradicting human freedom. Radier God exer his discussion of the resurrection. It was through die cises his power by trying to persuade men to follow event of resurrection that die disciples came to believe the truth. He is willing to let his Son be killed by that what had happened in Jesus’ life and death was men rather than coerce men into obeying his purposes not just some tragic event but the revelation of God. against dieir will. As a consequence of taking the Kaufman understands the resurrection as primarily Christ event as die central revelation of God, Kaufman an event in the minds of the disciples in which they develops die notion of God’s “nonresistance” to evil came to believe in the significance of otiier events of as one of God’s perfections or attributes. He is die Jesus’ life and death. Altiiough the resurrection is truly only theologian we are aware of who has based his an event in die realm of meaning, Kaufman believes case for nonresistance directly upon the character of that otherwise the disciples experienced “hallucina God as revealed in its greatest clarity in Christ crucified. tions” with respect to the actual appearance of Jesus. 2. It is clear diat Kaufman’s theological perspec Not only does it appear that Kaufman has contradicted tive is heavily influenced by die Anabapdst-Mennonite his own dieological method by departing from die his tradition. But this statement needs interpretation. Kauf torical documents we have to understand this event, man by no means thinks it is possible simply to trans but his explanation is not plausible from the standpoint late the vision of the 16th century into the modem of human experience. How is it possible that men can period. Between die 16th century and the present come to “faith” through a series of hallucinations? stand man’s secular achievements, the period of En It seems to us that Kaufman needs here a much more lightenment, philosophers such as Kant and Hegel, etc. fully developed theology of conversion in which it is Kaufman is just as much a product of diese forces as possible to describe in socio-psychological terms how he is a member of the Anabaptist-Mennonite tradition. it is that men come to “believe.” His theology is also reminiscent of more recent theo logical positions. Insofar as Kaufman emphasizes Historical Process and Revelation die centrality of the Christ event, and insofar as 5. Kaufman’s theology presupposes a process meta he employs a trinitarian structure to expound the physic. Reality is not a static structure or totality which Christ event, his theology reminds one of Karl Barth. is siven once and and for all time. Since for man it is However, insofar as Kaufman is trying to differenti historical events which are die fundamental realities ate and relate the historical norm and the experience which qualify human existence and since these are of modem man without absorbing die one into die always in die process of becoming and change, reality other, Kaufman’s method is probably much more is not static but always in movement. God is a being
26 MENNONITE LIFE who creates men to make and remake themselves, i.e., Perspective, might look very different if written by a men are beings with freedom. This means that God too person living within the framework of very different is affected by men and can change and modify himself. cultural assumptions. Kaufman is still operating from As a result of this emphasis upon process and becoming, the point of view reflected in his first book, Relativism, Kaufman reacts strongly against some of the tradition Knowledge and Faith. al Christian understandings of God’s power, omni 8. The “faith” stance means that man is able to science, etc. Some of the most creative parts of the book hope that God is accomplishing his puiposes in history. are the parts where he reinterprets these doctrines into It seems to us that Kaufman bases his hope too one- a process framework. sidedly upon an event of the past. He seems to be 6. Kaufman seeks to understand God’s act of re so aware of Western man’s growing anthropocentrism vealing himself as a long historical process. God does and secularity in his turn away from a theocentric not arbitrarily interject himself into the historical point of view, that one wonders whether God is suffi process. Rather God’s action is to be understood in ciently powerful to achieve his puiposes in history. terms of a long process in which human freedom is How is it possible for us to hope, “despite all evidence not contradicted but used for Divine ends. God works to the contrary,” (p. 399) that “God is winning the through the social-cultural processes which lead to battle proceeding in the very historical existence in the development of human life and civilization, as which we are living”? (p. 399) Does not Kaufman well as in the special history which began with Israel need to stress more fully the places where God is work where God began to try to restore man from his fallen ing out his puiposes in the present? Is this not the condition through the history of salvation. “Every logic of his trinitarian position? Is he reacting too phase of the world-process is an expression of God’s much against the old liberals who saw the realization continuing activity, ever moving forward toward his of God’s kingdom right around the corner? Does not ultimate objective.” (p. 262) the logic of Kaufman’s position call for a much more 7. Kaufman’s theology implies a reladvist position. optimistic point of view? Truth, insofar as it is historical, always reflects the In summary we would like to highly recommend situation of the knower and his particular place in the this book. It is worth the considerable time and effort historical process. Although the “faith” stance involves which is necessary to understand its full implications. a view of the total meaning of the historical process, Both of us have used the book in the classroom, and this stance can finally only be appropriate for the we recommend it highly as a book to help students person accepting various Western cultural assumptions. grapple with a relevant contemporary understanding In other words Systematic Theology. A Historicist of the Christian faith.
Male-Female Roles in Our Society
By Jean Wedel
In 1869, John Stuart Mill observed that reason is a ation movement, if it accomplishes nothing more im weak counter-agent against those intense and deeply portant, has served to focus attention upon a prob rooted feelings which cluster about and contribute lem which has been germinating for some time and to the continuation of deeply embedded customs and which is psychologically and sociologically relevant. institutions. Among these, he pointed to the relationship The subject of Women’s Liberation usually gives rise between the sexes, noting society’s reluctance to effect to either defensiveness or derisiveness, and women changes in traditional male-female patterns. These frequently react as negatively to the subject as do men. patterns, along with various others in our society, This is to ignore the relevance of the gesture, for are today undergoing intense, at times excruciating, the movement would appear to be a natural out examination and re-evaluation. The Women’s Liber growth of a basic disorientation of male and female
JANUARY 1971 27 roles in our’ society. We are confused about the symbols and frequently were deprived of lineal recognition. and the realities of contemporary masculine and fem Wives were assimilated into the line; sisters, however, inine roles, and this confusion complicates the inter lost various rights and their sons were excluded from action of male and female and adds stress to lives the line. Women became tire property of men. The already faced with tension from other areas of experi law recognized this by refusing to allow a woman ence. to sue in court, to sign a legally binding contract, or Our conceptions of proper masculine and feminine even to manage her own property. activity are still greatly influenced by automatic asso During the 16th century, the position of the woman ciation with the traditional, sex-determined functions. began subtly to alter with the rise of the mercantile However, we cannot ignore anthropological evidence class. The family unit as we now know it began to which shows that while the physiological differences formulate at this time, and with its formation the role between the sexes and particularly their differing roles of women was steadily enhanced. Women were impor in reproduction may have provided the initial impetus tant to the economy: they fulfilled the traditional role for the developing division between the sexes, the of caretaker of the children; they produced the food actual roles ascribed to the male and female have been and clothing necessary for their families; they serviced almost entirely determined by the culture. It would be the community by caring for the sick and aged; well then to look into the past to examine how, over they contributed actively and directly to the economy a long period of time, society programs people—men by working in the fields (if farmers) and in the family and women—into specific roles that fit its demands for shop (if tradesmen). A new kind of community sprang maintaining and reconstituting itself. up within the family unit as all labored together, con tributing thereby to the efficient functioning of the Anatomy Is Destiny entire society. A major threat to die family unit, and one which Women liberationists vent a great deal of spleen affected the female much more directly than it did upon an aphorism invented by Sigmund Freud— the male, was the introduction of industrialization. “Anatomy Is Destiny”—and in its fullest psychological Techniques of mass production provided products development they are perhaps justified in their anger. more efficiently, more cheaply, and more uniformly However, one must recognize that woman’s role in than women could ever do. In addition to assuming society has undoubtedly been molded by her function some of her previous functions, industrialization forced as the carrier of the race. However vigorous and cap women into the working world, for the family now able the female of our race may have been, the bond needed cash income to buy the processed foods and age of childbearing was an immense handicap in the manufactured goods. Factories needed workers, and threatening world of the tribal culture. Natural proc women were encouraged to seek employment. These esses restricted the female’s capacity for physical activ workers were usually single women for society still ex ity, keeping her closely confined to the hearth and at pected the married woman to care for her home and times completely dependent upon the male for protec family. Only if she was without male support could tion and food. Frequent pregnancies made this a a married woman enter the work force. consistent pattern of living. Sex-roles among our tribal ancestors were, therefore, basically biologically defined, The modem technological world has forced a radical and not until recently has this definition been seriously adaptation in male-female roles. Woman’s reproductive questioned. role has been alleviated considerably by contraceptive As society shifted from a tribal to a trading culture, techniques; her role as keeper of the hearth has been women’s role was diminished for now there occurred lightened by a myriad of mechanical devices which a status differentiation between the work of the male allow her to complete her labor in a fraction of the and the tasks of the female. Trade forced the disinte- time previously required. Woman has always been gration of the concept of work as an integrator of faced with the problem of reconciling her reproductive community. In the trading culture men began to role and her participation in relevant and productive acquire property for the simple reason that tire unit labor; now she is faced with the necessity of devising of barter was the product of their work (usually cattle). new roles or discovering new facets in the old ones. This provided the impetus for the movement into a The problem is no less serious for the male, for as the patriarchal family structure wherein the acquisition of female role is augmented and altered, the male role, property became of prime importance and the inheri of necessity, must also undergo change. There is a tance of that property of great social concern. blurring of the traditional roles which disturbs many; Various social practices of the patriarchy eroded when there is a severe disorientation, society can react the status of women. Kinship was recognized only arbitrarily. This disruption of sex roles is particularly through association with the male line. Descendants evident in three areas, those centering about authority, of the female line were not allowed to inherit property about aggression, and about eras.
28 MENNON1TE LIFE Lines of Authority The Feminine Mystique Tradition has clearly established the lines of authori During these past twenty-five years, there has been ty; the male because of clarity of mind and strength a distinct return to traditional views concerning mar of body exercised audiority in the world outside the riage, homemaking, and careers for women. Coming home, the female, simply because her anatomy forced on the heels of a period of creative and intellectual her into the position, supervised the home. History independence for women as it has, this neo-traditional gives ample demonstration of the entrenchment of indoctrination has created some ambivalency for her. this concept. We are all familiar with the ancient Girls have been trained in the neo-traditional role ritual prayer of the Jew in which the man thanked in a variety of ways, not the least of which have been God each morning “that Thou hast not made me a the courses in family living which provided intensive woman.” Demosthenes described Hellenic sex-roles training in the various skills of homemaking. If a girl in this way: “We have hetairae for the pleasure of continued her schooling, she was likely to be trained the spirit, concubines for sensual pleasure, and wives as a nurse, secretary, or teacher, and her society still to bear our sons.” Francis Bacon painted a bleak pic expected her to discontinue her career when she ture for 16th century woman: “Wives,” he said, “are married and had children. She was virtually pro young men’s mistresses, companions for middle age, grammed into her role by a variety of media; popular and old men’s nurses.” Nor are modem observers women’s magazines preached the new role with messi more encouraging; Bruno Bettelheim, a contemporary anic zeal, bombarding the young wife and mother psychologist, maintains that women’s foremost desire with articles which would have her become an expert is to be womenly companions to their husbands and chef, an authority of child psychology, a professional good mothers to their children. And Dr. Spock, noted home decorator, and a patient companion and inspira authority on child-rearing, echoes Bacon when he tion to her wage-earning husband. Movies, plays, suggests that women, because of both biology and novels, short stories, and TV shows also contributed temperament, are created to be concerned with child to this eulogizing of the home as an ideal place for care, husband care, and home care. a young wife to develop and enhance any powers of That women are today questioning this historical intelligence and creativity which she might possess. stance, claiming for themselves prerogatives which When Betty Friedan speaks of the “feminine mystique” enhance their individual identity, is due to a series of it is this total involvement in the child-church-hearth events which gradually opened their eyes to the possi philosophy to which she refers. bilities of securing deeply satisfying experiences out Women had assumed an independent, authoritarian side the home. War provided the major impulsion for stance during those war years when they operated in introducing women to a world outside the confines of the “outside world” quite capably. Now, as society Kinder-Kiiche-Kirche, the greatest influx of women exerted insistent pressures to keep her confined to into the work force coming in the time of war. Our her home and as technology relieved her of many Civil War provided the first major opportunity for onerous duties, the American woman has reacted by women to enter productive work outside the home; a total psychological involvement in the home which most of these women returned to their homes when has frequently approached total control of the family. the men came back from war. The pattern was re Her preoccupation with the roles of mother and peated with each involvement in war, until during housewife has produced a stifling motherhood and World War II we found women saturating the work wifehood which have been memorialized by the liter force, doing jobs heretofore reserved for men and ature of our time, a literature which stereotypes the earning salaries previously undreamed of. Women woman as a destructive force which absorbs the child, discovered that they could make valuable and worth waiping his nature and interfering with his struggle while contributions to their society at the same time for autonomy and independence. One cannot gener that they themselves gained a feeling of sureness and alize too broadly, but the woman who molds and an appreciation of their worth. However, in accord manipulates her children, who operates her house with the traditional view of their role, most women hold with startling efficiency, and who frequently returned to their homes as the men returned from war. “manages” her husband to distraction—and who still Some women relinquished their independence with finds herself uneasy and subtly discontented—is a obvious reluctance; others remained in the work force familiar feature of our society. to create a species that was often anathema to her And what about the male? His traditional authority society—the married career woman. Almost as though in the home has been dissipated by various social they sensed a revolution in the making, various com factors and he has been supplanted by a wife who ponents in our society, from the educational system has had other roles ameliorated. In addition, his op to the mass media, began to educate women for the portunities to exert authority outside the home are role as a modern woman; the old tribal role was now considerably diminished in a world which provides refurbished into a new science. fewer and fewer power stations from which an individ-
JANUARY 1971 29 ual can exert control. Whether he is working in in go to make him the heroic extension of his culture. dustry or fighting in a war, man finds his opportunities All of diese fit into our modem society’s conceptualiza to exert authority, to become more than an insignifi tion of the “man.” It may be a generalization to suggest cant cog in the machine, quite minimal. In this world that the timid exterior of the Walter Mitty male con of mass armies, gigantic power blocs, party bureauc ceals a daring core of James Bond, reality cannot be racies, territorial alliances, and the unification of simplified to that extent, but it is certainly true that economic units, the male finds himself rapidly losing modem man has grave difficulty in reconciling his his identity as an authoritarian individual who has a natural aggressive proclivities with actual life, far variety of opportunities to wield power. His world more so than earlier generations. appears to prefer a conformist who offers a minimum of friction to the system. This leads us to the problem Eros and Machismo of aggression, for, as man finds himself powerless in This redirection of the aggressive instinct in the formerly power-productive situations, he is apt to male has developed into a distortion of masculinity re-channel the aggressive instinct which provides an labelled machismo, a Spanish word which denotes the impetus for seeking authority. male as superior, brutal, enigmatic, virile—and all of these in sexual terms. This psychological distortion Aggressiveness is illustrated beautifully in the opening sequence of Male norms have traditionally stressed such values the TV show, “Then Came Bronson,” with its Walter as courage, mastery, aggressiveness, group solidarity, Mitty type opposed to Bronson, the perfect exponent adventure, and toughness in mind and body. Society of machismo, in a brief, telling episode. An impersonal was so structured that the male was able to operate catering to male chauvinism derived from the machis upon these norms in various ways. Men were “manly” mo psychology saturates the media these days; articles if they could exhibit these qualities in socially accept about our heroes reveal the tendency, ads are motivated able and mutually beneficial ways. Unfortunately for by machismo, a whole playboy philosophy has grown the modem man, the traditional male roles no longer out of this distortion of the traditional male role. fit the realities of masculine life. They are beginning And the chief victim of this trend is woman. One to lose their validity in that the conditions of modem aspect of the Women’s Liberation movement which industrial society call for a different type of “man” would appear quite justified is their rejection of the from that of past history. Most men today have been machismo philosophy which so victimizes woman. trained according to outdated codes which are difficult As one women’s liberationist remarked, the sexual to put into practice in our society. revolution did not really free women, it only created a bear market for men. Because his world can no longer fully utilize his Possibly the most severe dislocation in male-female aggressive tendencies, these have been deflected into roles comes in this area of eros, and it is an area other areas such as die world of play, of sports, of which has considerable implications for problems in playful eroticism. Bowling, golf, tennis, basketball, the areas of authority and aggression. Along with her baseball, football—these are some of the sports through role as mother, the female concurrently maintains her which the male expends his aggressive tendencies. role as wife, and just as she is trained in the one, so Yet, even here, rigorous institutionalization and com she is indoctrinated in the other. Ruth Benedict in her mercialization have eroded his opportunity to expend book, Pattern of Culture, maintains that society, once his aggressiveness in sports activity, and so he sub having decided upon the role that each sex is to fulfill, limates by giving himself over to passive absorption embodies these characteristics in every thread of the of action in the mass media. Men are ardent watchers social fabric, so that the role is implicit in the care of of various types of sports activities, of Westerns, and the young child, in the games the children play, in the secret agent films. songs people sing, in religious observances, and in the With the opportunities for personal heroism greatly art and philosophy. And so it 3s with the girl’s devel diminished, modem man has redirected his aggressive oping sex-role. ness into what may prove to be personally damaging areas of experience, damaging not only to the male but also to the female. lie has created idols who are Little Sex Dolls extensions of his own heroic potential. For a case A girl’s role identity as a wife and mother are a in point we might look at Joe Namath. A sports writer much more primary concern than the boy’s self recently referred to Namath as an anti-hero, but he definition in the same area. He will become a husband is more likely the exponent and extension of modem and a father most probably, but his curiosity and man’s concept of the hero. His casual contacts with concern centers about other areas, his life work, for women, his defiance of the rules of the “establishment,” instance. The occupational identity can begin to be his strengtii and courage, his common origins—all formed early in the male, and at the point of adoles-
30 MENNONITE LIFE •cence assumes priority over other concerns. Girls, in grotesque effects. Meanwhile the actual juveniles are contrast, are simultaneously absorbed in a preoccupa encouraged to enter sexual competition at an increas tion with the connotations of her eventual wifehood ingly early age. and motherhood. They are preoccupied with phantasy This preoccupation with the sexual is encouraged about boys and popularity—marriage and love. Their in the young wife, for just as she is trained in the achievement, status, and identity are attained through skills required for motherhood by the mass media, a male. Girls are continually reminded of their sexual so she is guided along the path of marital adjustment destiny in a myriad of ways; they repeatedly practice —a path with signposts marked “Freud”—“Kinsey”— the skills which their coming role as wife and mother “Masters and Johnson.” The end result appears to an will require. They play “house”—they entertain them inculcation of fear, the dread of growing old, of fad selves with “dress up”—and they play with dolls, ing beauty, of losing love. Under the impelling de dolls that cry, dolls that say “mama,” dolls that wet mands of the Lolita role, the female pursues the image their diapers, and now dolls that bear babies. And of a vacuous idol, a lifelike sex doll, an eternal party when they’re a bit older, they are given Barbie dolls girl—a role no female can fill for long, though many with their male counterparts, Ken dolls, with, which try. The Lolita complex has connotations for the male little girls can practice competitive processes. role also, for it denotes man’s boredom with women Girls are quickly propelled into the real world of of his own age and leads to a preoccupation with feminization. A manufacturer of undergarments reports the attitudes of machismo. that he sells two million dollars worth of bras to nine year old girls in a year’s time. Simultaneously this fourth grader begins to experiment with lipstick and Redefinition of Male-Female Roles is required by custom to wear hose to school. Obviously Quite obviously, the basic construct of male-female the nine-year old girl has a terrific impact upon our roles is undergoing change. It is just as obvious that Gross National Product. It is small wonder that in there is a need for healthy, directed change. Erik a few more years she is ready to malte this whole proc Erikson, contemporary psychologist, tells us, for in ess into something meaningful, and so now we have stance, that a redefinition of the identity of the sexes the ridiculous phenomenon of sixth graders going within a new image of man is called for. When Mar steady. garet Fuller, nineteenth century suffragette, said, “What Magazines for the teenage girl concentrate on the woman needs is not as a woman to act or rule, but lure: Ingenue and Seventeen indoctrinate young girls as a nature to grow, as an intellect to discern, as a in the processes and skills which ideally lead to the soul to live freely, and unimpeded to unfold such Miss America pageant. People laughed as Women’s powers as were given her when we left our common Liberationists picketed this pageant several years ago home,” she may have expressed the heart of the singing: problem. And Dr. Mary Calderone may be wise to call upon women liberationists to liberate men, assur Ain’t she sweet ing them that their own liberation will automatically Makin’ profit off her meat. follow. Some sociologists propose a socially androg She’s just America’s prime commodity, ynous conception of the roles of men and women Ain’t she sweet. in which the sexes are equal and similar in such This protest may seem somewhat rabid, but it was spheres as intellectual, artistic, political and occupa not particularly innovative. Several years earlier, Har tional interests and participation—and complementary vey Cox, well-known theologian, had published an only in those spheres dictated by physiological differ essay “Miss America and the Cult of The Girl” in ences between the sexes. the respectable periodical Christianity and Crisis. Here This assumes that the traditional conceptions of he maintained that the pageant represents a mass cultic masculine and feminine are inappropriate to the kind celebration of The Girl in the collective soul of Amer of world we can live in in the remainder of the 20th ica. He sees The Girl as the realization of every moth century. In order to fully express their human poten er’s ideal image whose daughters are The Girl’s ini tiality, the traditional social-sexual differentiations be tiates in modern fertility rites. tween men and women must be reduced, thus mitigat ing suspicions and hostilities which too often separate One sociologist calls this cult the Lolita Complex the sexes. in reference to Nabokov’s novel of that title. He sug gests that the dominant female image of our society is one based chiefly on juvenile models of femininity, BIBLIOGRAPHY an image which is promulgated by our mass media. Bednarik, Karl. The Male in Crisis. New York: Knopf, 1970. This idealization of the pubescent girl forces the grown Fricdau, Betty. The Feminine Mystique. New York: Norton, 1963. Lifton, Robert J., cd. Woman in America. Boston: Houghton, 1965. woman to style herself as a girl-child, with occasionally Benedict, Ruth. Patterns of Culture. New York: Houghton Mifflin, 1934.
JANUARY 1 971 31 Books in Review
AN APOLOGY frequently migrated and have come to Canada because of refusal to accept military service elsewhere. The title In a book review (M.L. Jan., 1970, p. 46) Dr. J. Thiessen of the book comes from his lead essay. stated: John A. Lapp writes from the U. S. and as executive The study of the Low German dialect of the Menno- secretary for the Mennonite Central Committee Peace Sec nites goes back to Quiring’s Die Mundart von Chortiza tion. He sketches the context out of which many young men in Siidrussland (München, 1928) a doctoral thesis. feel it necessary to flee their country. He is aware of the The noted etymologist, the octogenarian Walter Mitzka complexity of factors which lead a man to choose to migrate. insists to this day that Quiring owes a goodly share (A recent article by Richard Kilmer, “They Can’t Come of the work to his (Mitzka’s) initiative and Unterlagen. Home Again” in Christianity and Crisis, Vol. XXX, No. It cannot be disputed that Mitzka at the time was 20, December 14, 1970, pp. 274-277, also gives the meaning conducting research on the dialect in Hammerstein of the draft migrants in a larger context and could well and used Quiring as a Gewährsmann. Be that as it may, supplement John A. Lapp’s chapter.) the work published under Quiring’s name did give im The chapters by John C. Lott and Jon M. Webb are pulse to research, long neglected, in the field. personal statements of their reasons for going to Canada. They illustrate in a more intimate way what John Lapp In a letter to the editor dated December, 1970, Dr. J. states more abstractly. Jim Wilcox describes the Canadian Thiessen wrote: Immigration Law and the recent history of the development I have erred in stating that Dr. Quiring and of practices and policies in meeting the growing immigra Prof. Mitzka were co-workers on the Mennonite Dia tion of draft-dodgers and deserters. lect in Hammerstein, West Prussia. But I have not Walter Klaassen poses most poignantly a dilemma for erred in stating that Mitzka dictated to me the follow many Mennonitcs particularly but also for other Christians. ing sentence to be found as a footnote in my disserta Mennonites are frequently caught between compassion for tion. “Diesem (Quiring) lagen Manuskriptauszüge vor”. the young men with their genuine need and the desire Obviously the dissertation is Quiring’s work. To what not to be implicated in condoning actions and position with extent the mentioned Manuskriptausziigc are included which Mennonites disagree. Mennonites have long refused in it is not footnoted in Quiring’s thesis. to participate in the military. Now a group of young men are refugees for the same reasons—but the motivations and positions of the draft-dodgers and deserters may be quite DRAFT DODGERS different from those of the Mennonites. Does aid imply Frank H. Epp, ed. I Would Like to Dodge the Draft- complicity in everything they do and does it condone posi dodgers but . . . Waterloo: Conrad Press, 1970, 95 pp., tions alien to Mennonites? Walter Klaassen sorts out the $2.00. This paperback book is a collection of speeches and issues rather clearly. He could use some of the analyses other materials to present the situation of the American of Richard Burkholder in his article on “Christ, Conscience, draft-dodgers and deserters who migrate to Canada. In the Church, and Conscription” in the pamphlet on Conscience preface the editor says the purpose is “to interpret the and Conscription which reprinted the papers of the Men situation to increase understanding among all Canadians nonite Central Committee Peace Section Assembly of No but particularly those associated with Christian churches, vember 1969. Richard Burkholder gives a systematic basis and to widen the base of moral and material support for for ethical analysis of such problems. the new immigrants.” (p. 7) Jim Wert and Leonard Epp describe the actions and The book contains eight chapters, each written by a inactions of the churches in responding to the needs of the different person who has some direct involvements with refugees. The final chapter describes the attempts of Bob the problems. Frank H. Epp gives a personal statement on Neufeld to give assistance in locating jobs for the migrants. his history as a Mennonite whose family and church have He could easily have given a romantic and glamorized
32 MENNONITE LIFE account to gain support for the refugees and his work. Liberation Front (FLQ) in Quebec and the response of the However, he gives a balanced account, confirming at several Canadian government in imposing martial law after the points the poignancy of the dilemma which Walter Klaassen kidnappings in October make the young people wonder if discusses. Canada is so different after all from the U. S. Nevertheless, The book has three appendices and pictures are placed at the need continues and young people are still migrating. the beginning of each chapter. Both features enhance its The concern which motivated the book is deeply felt. value. The collection of speeches and essays should receive the Events have changed the circumstances somewhat since serious consideration of Christians who have not yet in the book was written. It was expected that Canada would formed themselves about the problem or are seeking guid have a larger influx of refugees and the need would rise ance about their own response to the needs and the problems. rapidly. Some reduction in the drafting of young men has slowed down the number sufficiently threatened to flee the B e t h e l C o l l e g e William Keeney country. In addition the terrorist tactics of the Quebec
BACK ISSUES OF MENNONITE LIFE Back issues of Mennonite Life are available in unbound single copies as well as in bound volumes (the eight issues of two years bound in one volume). Inquiries should be sent to Mennonite Life, North Newton, Kansas 67117.
Five Years of Mennonite Life Index 1966-1970
T h i s is a c u m u l a t i v e index which includes all authors of articles and major subjects treated in Mennonite Life during the last five years of its publication (1966-1970). Such topics as countries, places, leaders, various cul tural and religious aspects, etc., are listed. Authors are listed by last name. Articles are given by issue, year, and page. The following abbreviations were used: Ja—January, Apr—April, Ju—July, Oc—October. Index for the first ten years is found in the January, 1956, issue, pp. 33-48; the index for the years 1956-1960 is found in the January, 1961, issue, pp. 39-48; and the index for the years 1961-1965 is found in the January, 1966, issue, pp, 40-48.
A The Mennonites in Soviet Russia. Gerhard Hilde brand. Ju ’69, 108. ALL-RUSSIAN MENNONITE AGRICULTURAL AFFLUENCE Russia Revisited. Cornelius Krahn. Oc ’70, 147. UNION An African Views America. John T. Akar. The Mennonites in the Early Soviet Period. John Ja ’67, 19. B. Toews. Ju ’69, 101. The Comfortable Pew and the Tangled World. AKAR, John T. Elmer F. Sndennnn. Ja ’67, 3. An African Views America. Ja '67, 19. ALMA-ATA Russia Revisited. Cornelius Krahn. Oc ’70, 147. AFRICA ALEXANDER I An African Views America. John T. Akar. A Diamond Ring from the Czar. Mrs. J. E. AMISH AND EDUCATION Ja ’67, 19. Entz. Oc ’70, 1Ö5. Books in Review. Ju ’66, 144. The Role of the Western Missionary- in Africa At the Molotshnaya—A Visit, 1890. Peter G. Epp. Today. Johnson Rakama and Timothy Shindi- Oc ’69, 151. ka. Ja ’66, 22. AMSTERDAM Amsterdam: Hosting the Conference. Jan Mat- ALEXANDERWOHL, KANSAS thijssen. Oc ’67, 165. AGRICULTURE Kansas Mennonite Settlements, 1877 Part I: Amsterdam in Pictures. Oc _’67, 167. Cultural Interaction Among the Mennonites in Text. C. B. Schmidt (translated by Cornelius The Breakdown of the Witness. Apr ’67, 86. Russia. Walter Quirins. Apr ’69, 61. Krahn). Apr ’70, 51. Crossroads at Amsterdam. Cornelius Krahn. Daut Darp. Harold Funk. Ju ’70, 112. Kansas Mennonite Settlements, 1877 Part II: Oc ’67, 153. Illustrations. Apr ’70, 65. Echoes from Amsterdam. Oc '67, 173. From Danzig to Russia; The First Mennonite Some Remained Behind. Jacob A. Ducrksen. Migration. David G. Rempcl. Ja '69, 8. Oc ’70, 175. “The Good Old Days” A Russian Mennonite ANABAPTISTS Document from 1835. (Introduction and trans Anabaptist and Free Church Studies. Franklin lation by John B. Toews). Ja ’68. 31. ALEXANDERWOHL, RUSSIA II. Litte!!. Apr ’70, 83. Kansas Mennonite Settlements, 1877 Part It Some Remained Behind. Jacob A. Ducrksen. The Anabaptists and Art—The Dutch Golden Text. C. B. Schmidt (translated by Cornelius Oc ’70, 175. Age of Painting. Robert W. Regier. Ja ’68, 16. Krahn). Apr ’70, 51. The Anabaptists and We. Robert Friedmann. Mennonite Colonization and Agriculture in Mex Ju ’67, 99. _ ico. Leonard Sawatzky. Ju ’66, 134. ALLGEMEINE BUNDESKONFERENZ Books in Review. Ja ’69j 44. The Mennonites in the Early Soviet Period. The Mennonites in the Early Soviet Period. John A Consensus Mcnnoniticus Before 1525. H. W. John B. Toews. Ju '69, 101. B. Toews. Ju ’69, 101. Mcihuizcn. Oc ’67, 181.
JANUARY 1971 33 The Dentil of tiie Witness. Apr '67, 80. At the Molotslmaya. Johann II. Janzcn. Oc '69, BEHRENDS, ERNST European Research in Anabantist-Mennonite His 155. Some Recent Publications. Cornelius Krahn. tory. Hcinold Fast. Ju '68, 120. Commercial Art. Randy Pcnncr. Ju ’66, 115. Ju ’66, 143. A Martyrs’ Mirror Digest. Apr ’67, 53. Creativity and Discipleship. John W. Miller. The Puritans of the Netherlands. Keith Sprunger. Ju ’66, 111. BELIEVERS’ CHURCH Ju ’70, 133. Fine Arts Center. Monica Gross. Ju '66, 107. A Believers’ Church Conference. Maynard Shel Worship Among the Anabaptists. Robert Fried From Danzig to Russia; The First Mcnuonitc ly. Oc ’67. 185. mann. Ju ’60, 109. Migration. David G. Rempel. Ja ’69, 8. Mennonite Research hi Progress. Cornelius Krahn (See also REFORMATION.) John P. Klassen—Artist and Teacher. Larry and Melvin Gingerich. Apr ’69, 89. Kehler. Oc ’69, 147. A People in Community—Contemporary Rele ANABAPTIST BELIEFS A Martyrs’ Mirror Digest. Apr. ’67, 53. vance. J. Lawrence Burkholder. Ja '68, 5. Recent Protest Art. Robert W. Regier. Apr ’68, The Anabaptist View of the Holy Spirit. Peter 70. _ J. Klassen. Ja ’68. 27. BENDER, HAROLD S. Basic Anabaptist Beliefs—A Consensus Menno- A Tribute to Arnold Dyck. Elisabeth Peters. Ja ’69, 3. Anabaptist and Free Church Studies. Franklin niticus. Walter Klaassen. Oc ’67, 178. II. Litte». Apr ’70, 83. A Consensus Mennoniticus Before 1525. H. W. Meihui7.cn. Oc '67, 101. ART AND THEOLOGY Heresy and Theological Literary Criticism. May BENEVOLENCE ANABAPTISTS, DUTCH nard Kaufman. Ju ’66, 118. sec RELIEF SERVICE The Anabaptists and Art. The Dutch Golden Age The Significance of the Poetic Act. Paul Wiebe. of Painting. Robert W. Regier. Ja ’68, 16. Ju '66, 122. BERGEN, John Books in Review. Oc ’69, 186. Changing Attitudes of Mennonite University Stu Dutch Anabaptisin and the Muenstcritcs. Cor ASSIMILATION dents. Oc ’68, 169. nelius Krahn. Ju_’68, 120. see ISOLATIONISM and NONCONFORMITY. New Books in Brief. Cornelius Krahn. Ju '68, BERGTHAL MENNONITES 142. AULIE ATA Martensville: Half-Way House to Urbanization. From Central Asia to America. Douglas Hale. Herbert Peters. Oc '68, 164. Ju ’70, 133. The Sommerield Mennonites of Manitoba. Men ANABAPTISTS, SOUTH GERMAN no Hildebrand. Ju ’70, 99. Books in Review. Ju ’68, 143; Or. ’69, 186. New Books in Brief. Cornelius Krahn. Ju '68, AUSTRALIA 142. Letters and Issues. Ju ’68. 115. BERNE, ERIC Some Recent Publications. Cornelius Krahn. Ju A Mcnuonitc “ Zionist” Movement? Cornelius The Christian Dilemma: The Politics of Morality. ’66, 143. Krahn. Oc ’70, 171. Harold H. Gross. Apr. '68, 59. ANABAPTISTS, SWISS B BETHEL COLLEGE The Anabaptist View of the Holy Spirit. Peter Bethel College Studies. John M. Janzcn and J. Klassen. Ja ’68, 27. BAINTON, ROLAND H. James Juhnke. Ju ’68, 138. Books in Review. Ju ’68, 143. Anabaptist and Free Church Studies. Franklin A Christian View of the Fine Arts. Walter II. Litte». Apr ’70, 83. Klaassen. Ju ’66, 99. Fine Arts Center. Monica Gross. Ju '66, 107. ANDRES, Stefan On the Quality of Discontent. Orville L. Votli. The Cows. Ju ’68, 105. BARKER, JOHANNES Some Recent Publications. Cornelius Krahn. Ju Oc ’70, 186. ’66, 143. ANNEKEN, JANS BIBLE The Farewell of the Witness. Apr ’67, 68. New Wineskins for Old Wine. Delbert Wiens. THE BAN Apr ’66, 51. ANTHROPOLOGY The Sommerfeld Mennonites of Manitoba. Men Among the Habancr of Czechoslovakia. Gary Reciprocity in Identification. Jacob A. Loewen. no Hildebrand. Ju ’70, 99. Waltner. Apr '66, 84. Jan. ’66, 10. BAPTISM BIBLE AND MISSIONS ANTI-SEMITISM A Consensus Mennoniticus Before 1525. H. W. A Biblical View of Missions. Peter Fast. Ja ’66, Mcihuizcn. Oc '67, 181. _ Gerald B. Winrod: Deluded Defender of the The Sommerfeld Mennonites of Manitoba. Men 24. Faith. John Waltner. Ja ’69, 30. no Hildebrand. Ju ’70, 99. BIBLIOGRAPHY ANSLO, CORNELIS CLAESZ BAPTISTS, ENGLISH American Mennonite Fiction. Stanley Shcck. The Anabaptists and Art. The Dutch Golden Ju ’68, 119. Age of Painting. Robert W. Regier. Ja ’68, 16. Some Recent Publications. Cornelius Krahn. Ju ’66, 143. American Mennonite Fiction: A Contribution Toward a Bibliography. Elmer F. Sudennan. ARABS Ju ’67, 131. Epp, Frank H. IPhase Land Is Palestine? Re BAPTISTS, RUSSIAN Books on Religious and Ethnic Groups. Ju ’69, viewed by Alvin J. Bcachy. Oc ’70, 173. Russia Revisited. Cornelius_ Krahn. Oct._’70, 147. 113. The Contemporary Russian Mennonites. G. Books on Russia. Ja '69, 48. Lohrenz. Ju ’69, 114. Kurt Kauenhoven Bibliography. Victor Peters. ARCHITECTURE The Mennonites in Soviet Russia. G. IT. Ju ’69, Apr ’69, 87. Among the Habancr of Czechoslovakia. Gary ios. Low German: Some Linguistic Studies; Low Waltner. Apr ’66, 84. The Mennonites of Russia Today. Cornelius German Literature. Ju ’67. 116. Art and Environment. Robert Regier. Ju '67, 105. Krahn. Ju ’69, 116. Mennonite Bibliography. John F. Schmidt. Nel Daut Darp. Harold Funk. Ju ’70, 112. son P. Sprunger, J. P. Jacobszoon. Apr ’66, 93; From Danzig to _ Russia; The First Mennonite Ju ’67, 136; Ju ’68, 138; Apr ’69, 92; Apr ’70, Migration. David G. Rempel. Ja ’69, 8. BARGEN, Bennie Books in Review. Ju ’67, 143. 93. A Hutterite Mill of 1612. Gary Waltner. Apr ’66, The Radical Reformation. George IT. Williams. 90. Apr ’70, 85. Mennonite Intelligentsia in Russia. N. J. Klassen. BARTSCH, JAKOB Research on Urban Mennonites. Cornelius Krahn. _ Apr. ’69, 51. Heinrich Hecse Autobiography. Apr ’69, 66. Oc ’68, 189. The Sommerfeld Mennonites of Manitoba. Some Recent Publications. Cornelius Krahn. Ju Menno Hildebrand. Ju ’70, 99. BARTSCH, JOHANN ’66, 143. From Danzig to Russia; The First Mennonite ARENT VAN ESSEN Migration. David G. Rempel. Ja ’69, 8. BIOLOGY The Witness under Torture. Apr ’67, 66. The Johann Bartsch Monument: From Russia J. G. Ewert—A Mennonite Socialist. James C. to Canada. Gerhard Lohrenz. Ja '69, 29. Juhnke. Ja ’68, 12. ARGENTINA Historical Records of the Younger Churches. BARTSCH, JOHANNES BLANKE, FRITZ Melvin Gingerich. Oc '70, 183. Ludwig Keller: A Prophet and a Scholar. Cor Anabaptist and Free Church Studies. Franklin nelius Krahn. Apr '66, 81. IT. Litte». Apr ’70, 83. ARNOLD, EBERHARD AND EMMY Mennonite Research in Progress. Cornelius Krahn Books and Issues. Ja '68, 48. BARTH, KARL and Melvin Gingerich. Apr ’69, 89. Fifty Years Society of Brothers (1920-1970). Mennonite Research in Progress. Cornelius Krahn Their Story- and Their Books. Robert Fried and Melvin Gingerich. Apr '69, 89. BLACK POWER mann. Oc ’70, 159. Black Power in the White Perspective. George The Spirit of the Risen Lord. Ju ’69, 142. BEACHY, Alvin J. E. Riddick. Ja ’67, 29. The Biblical Basis for Civil Disobedience. Ja '70, The Peace Witness and Revolutionary Move ART 6. ments. Vincent Harding. Oc ’67, 161. A. B. Enns—Poet and Art Critic. Jan Hcrchcn- Called to Be Faithful. Apr ’68, 51. Where Have All the Lovers Gone? Vincent rocdcr. Oc '69, 163. A Case Study in Civil Disobedience: Pilgram Harding. Ja ’67, 5. The Anabaptists and Art—The Dutch Golden Marbeck. Ja ’70. 12. Books in Review. Ja '69, 44. Age of Painting. Robert W. Regier. Ja ’68, 16. Whose Land Is Palestine? A Review. Oc ’70, 173. Art and Environment. Robert Regier. Ju ’67, 105. BLACK RELIGION At the Molotslmaya—A Visit, 1890. Peter G. Epp. BECKERATH, HERMANN VON The Beat of Today’s World in Worship. Thomas Oc ’69, 151. Fine Arts Center. Monica Gross. Ju '66, 107. F. Moffett. Ja ’67 , 40.
34 MENNONITE LIFE A Believers’ Church Conference. Maynard Shelly. Friedmann, Robert, (ed.). Glaubcnszengnisse Wackernagel, Philipp. Lieder der niederlaendi- Oc ’67, 105. oberdeutscher Taufgcsinntcr II. Ja ’69, 44. schcn Reformierten aus der Zeit der Verfolgung Books in Review. Ja '67, 47. Friedmann. Robert (ed.). Die Schriften der im 16. Jahrhundert. Jan ’68, 46. Hutcrisclicn Taeufcrgcmeinschaften. Ju '67, 141. Waltner, Emil J. Banished For Faith. Oc ’70, BLAUROCK, JOERG Gensichen, Hans-Werner. IVc Condemn How 19L A Consensus Mennouiticus Before 1525. II. W. Luther and 16th Century Lutheranism Con Washington, Joseph R. Black Religion: The Mcihuizen. Oc ’67, 101. demned False Doctrine, ju ’69, 144. Negro and Christianity in the United States. Gingerich, Melvin. The Christian and Revolution. Jan ’67, 45. BLUMHARDT, CHRISTOPH FRIEDRICH Ja ’69, 46. Wenger, J. C. The Mennonitc Church in Ameri Goertz, H. J. Innere und acussere Ordnung in ca. Ja ’69, 45. Fifty Years Society of Brothers (1920-1970). der Theologie Thomas Mucntzers. Ja ’69, 44. Wenger, J. C. They Met God. Ja ’69, 45. Robert Friedmann. Oc ’70, 159. Gollwitzer, Helmut. Vietnam, Israel und die Wiebe, Dallas. Skybluc the Badass. Oc ’69, 188. Christenheit. Apr ’60, 95. Wiehe, Rudy. First and Vital Candle. Oc ’66, BOHN, Stanley Gould-Marks, Bcrylc. Eating the Russian Way. 19L Toward a New Understanding of Nonresistaticc. Ju ’69. 144. Wogamati, Philip. Protestant Faith and Religious Ja ’67, 14. Hare, Nathan. The Black Anglo-Saxons. Ja '67, Liberty. Ja ’70, 48. 40. Wolkan, Rudolf. Die Hutterer. Ja '68, 45. BOLSWARD, FRIESLAND Hartman, Olov. Three Church Dramas. Ju ’67, Wolkan, Rudolf. Die Lieder der Wiedertaeufer. T he Breakdown of the Witness. Apr ’67, 06. 144. Ja '60, 45. Iliilerbrand. Hans J. A Fellowship of Discontent. Zimmermann, Wolf-Dieter and Ronald Gregor Ja ’68, 46. Smith. 1 Knew Dietrich Bouhoeffer. Ja ’60, 44. BONHOEFFER, DIETRICH Hilsman, Roger. To Move a Nation. Apr ’60. 94. Books and Issues. Ja '68, 43. Holstein, Hugo. Die Reformation im Spicgel- BOYER, Ernest bilde der dramatischen Litteratur des sech The Role of the Church. Oc ’66, 147. BOOKS REVIEWED zehnten Jahrhunderts. Ja '60, 46. Abrams, Roy IT. Preachers Present Arms. Ja ’70. Hough, Joseph G.. Jr. Black Power and White BRAUN, Peter 40. Protestants. Ja ’69. 47. In This Issue. Apr ’69, 50. American Friends Service Committee. New Chinn Jedig, Von Hugo. Laut-und Formenbestand der Nicderdcutchen Mundart des Altai-Gebietes. Policy. Apr. ’68, 95. BRAZIL American Friends Service Committee. Peace in Oc ’69. 186, Ja ’70. 46. Vietnam: A New Approach in Southeast Asia. Jones, Howard O. Shall We Overcome. Ja ’67, Historical Records of the Younger Churches. Apr '60, 95. 47. Melvin Gingerich. Oc ’70, 183. Arnold, Eberhard. The Early Christians. Oc '70, Keencv. William E. The Development of Dutch 191. Anabaptist Thought and Practice from 1539- BREMER, Henk Arnold, Eberhard, et. al. When the Time Was 1564. Oc ’69, 190. Rise Up and Walk. Oc ’67, 150. Fulfilled; On Advent and Christmas. Ja ’60, 48. Keller, Ludwig. Johann yon Staupitz und die Anfaenge der Reformation. Ja ’68, 45. Bahhnanu, P. Die Wiedertaeufer in Muenster. BRENKENHOFSWALDE MENNONITE CHURCH Ja ’60, 45. King. Martin Luther. Why We Can’t Wait. Oc ’66. 191. Some Remained Behind. Jacob A. Duerksen. Barker. Ernest. Church, Slate and Education. Oc ’70, 175. Ju ’67, 143. Kingdom Robert M. Geneva and the Consolida Bauer, Guenther. Anfaenge taeuferischcr Gc- tion of the French Protestant Movement, 1564- meindcbildu ngen in Franken. Oc ’69, 192. 1572. Oc ’69. 180. BROOK LANE PSYCHIATRIC CENTER Baum, Johann Wilhelm. Capita und Untrer, Klassen. A. J. (ed.). The Church in Mission: A Community Mental Health Center and the Strassburgs Reformatoren, j a ’6B_, 46_. A Sixtieth Anniversary Tribute to J. B. Churches. Elmer M. Ediger. Oc ’66, 160. Bauman, Clarence. Gewaltlosigkeit im Tacufer- Toews. Oc ’69, 187. _ The Psychiatric Centers. An Active Year. Larry tum, eine Untersuchung zur theologischen Klassen. William. The Forgiving Community. Kehler. Oc ’66, 167. Ethik des oberdeutschen Tacufcrtums der Rcf- Oc ’66. 190. ormationszeit. Ju '60, 144. Kralin, Cornelius. Dutch Anahaplism, Origin, Beck, Carl, cd. The Mission of the Church. Spread. Life, and Thought. Oc ’69. 109. BROTHERHOOD Ja ’68, 47. Krcstyaninov, W. F. Mennonity. Ju ’69, 124. The Anabaptist View of the Holy Spirit. Peter Beck, Josef, ed. Die Geschichts—Iluechcr der Miller, Elizabeth. From the Fiery Stakes _ of J. Klassen. Ja ’60, 27. Wiedertaeufer in Oesterreich-Ungarn. Ja’ 60, Europe to the Federal Courts of America. A Consensus Mennouiticus Before 1525. IT. W. 45. Ju ’66, 144. #Mcihuizen. Oc ’67, 181. Beckmann, Klaus-Martin. Der Begriff der Hae- Mueller, Amelia. There Have to Be Six. Oc ’66, Finding God and Neighbor. Myron Schräg. Ja rcsie bei Schleicrmacher. Ja ’68, 46. .191. ’70,41. Behrcnds, Ernst. Der Steppenhengst. Oc '70, 192. New Books in Brief. Cornelius Kralin. Ju '60, The Future of the Mennonitc Brotherhood. II. Bender, Uric A. Soldiers of Compassion. Oc ’70, 142. J. Goertz. Oc ’67, 156. 191. New Catholic Encyclopedia. Ja '68, 46. “The Good Samaritan.” Clarence Jordan. Ja ’67, Bennett, Lerone, Jr. What Manner of Man: Norwood, Frederick A. Strangers and Ex'les; 17. Biography of Martin Luther King, ]r. Ja '67, A History of Religions Refugees. Ju ’70. 142. The Human Family and Vietnam. James Doug 47. Orr. J. Edwin. The Light of the Nations. Ja ’67, lass. Apr 66, 60. Benrath, Gustav Adolf. Wegbereiter der Refor 46. Mennonites and Confrontation. Joseph Smucker. mation. Ja ’68, 47. Parish. John Arlyn. Kansas Mennonites During J a ’70, 30. Bcrnhofcr-Pippcrt, Elsa. Taeufcrischc Denkweise World War I. Ja '69, 47. New Wineskins for Old Wine. Delbert Wiens. und Lebensformen im Spiegel oberdeutscher Redekop, Calvin Wall. The Old Colony Menno Apr ’66, 51. Taeufervcrhoerc. Tu ’68, 143. nites: Dilemma of Ethnic Minority Life. Ja Overcoming Mennonite Group Egoism. Johannes Bcthgc, Eberhard. Dietrich Bouhoeffer: Theologe, ’70 . 47. Harder. Jan '60, 3. Christ, und Zeitgenosse. Ja ’68, 43. Redekoo. Tohn Harold. The American Far Right. Where East and West Met. Wichcr Veen. Oc ’67, Bochm, Anton. Hacrcsien der Zeit. Ja ’60 , 46. Apr '60. 93. 159. Brcndlcr, Gerhard. Das Taeuferreich zu Alucn- Rich, Elaine Sommers. Tomorrow, Tomorrow, Also see COMMUNITY Ster 1534-35. Ju ’67, 140. Tomorrow. Oc ’66. 190. Brock, Peter. Pacifism in the United States: Rudolphi, E. Camillo. Die Buchdrucker-Familie BRUDERTHAL SETTLEMENT From the Colonial Era to the First World Froschauer in Zuerich, 1521-1595. Ja ’68 , 46. Kansas Mennonite Settlements, 1877 Part I: War. Oc ’69, 100. Rupp, Gordon. Patterns of Reformation. Ju ’70, 142. Text. C. B. Schmidt (translated by Cornelius Brown, Robert Mcafee. Vietnam: Crisis of Con Kralin). Apr ’70, 51. science. Apr ’68. 96. Russian Proverbs. Ju ’69. 144. Sakakibara, Dr. Gan. The Study of Contempo Kansas Mennonite Settlements, 1877. Part II. Carlson, James R. and Warren Kliewcr. Religious Apr '70, 65. Theatre: issues 1-3. Ju ’66, 144. rary Communities of Property. Ja '60, 46. Chi, IToang Van. From Colonialism to Commu Salisbury, Harrison E. Behind the Scenes. Apr nism. Apr. ’60, 96. ’60, 96. BUKHARA Classen, IT. George. Better Business English. Schaeufele. Wolfgang. Das Missionarische Be From Central Asia to America. Douglas Hale. Ju ’67, 144. wusstsein und Wirken der Tacufcr. dargcstellt Ju ’70, 133. Classen, IT. George. Thrust and Counterthrust. nach oberdeutschen Quellen. Oc ’66. 192. Russia Revisited. Cornelius Kralin. Oc ’70, 147. Ju ’67, 143. Schemnp, Hermann. Gemeinschaftssicdlungcn auf Clemen, Otto, cd. Flugschriften aus den ersten relinioeser and weltanschaulicher Grundlage. Jahren der Reformation. Ja ’60, 46. Tu ’70, 142. BULLER, JAKOB Committee on Social Issues. Psychiatric Aspects Schneider, Lambert and Peter Bachern. Russichc Kansas Mennonite Settlements, 1877, Part I. of the Prevention of Nuclear War. Apr. ’68, 94. Stirichwoerter: Aus vielen Landschaften u. C. B. Schmidt. Apr ’70, 51. Croinic, Robert, cd. Where Steel Winds Blow; Voelkcrn. Ju ’69, 144. Poet on War: A Collection. Ju ’69. _ 144. Smisseu, Betty van der and Oswald IT. Goering. Dalton, Hermann. Bcitraege zur Geschichte der A Lender's Guide to Nature-Oriented Activities. BURKHOLDER, J. Lawrence Evangelischen Kirche in Russland. Ja '70, 47. Anr '69. 96. A People in Community—Contemporary Rele Draper, Theodore. Abuse of Power. Apr ’60, 94. Studer, Gerald C. Christopher Dock: Colonial vance. Ja ’68, 5. Emerson, Everett IT. English Puritanism from Schoolmaster. Oc ’70, 190. John Hooper to John Milton. Oc ’69. 107. Tanis. Tames. Dutch Calvinistic Pietism in the BURRTON, KANSAS Epp,_ Frank IT. Whose Land Is Palestine? The Middle Colonies. A Study of the Life and John Schräg Espionage Case. James C. Juhnkc. Afiddlc East Problem in Historical Perspective. Theologe of Theodoras Jacobus Freyinghuysen. Ju ’67, 121. Oc ’70, 173. Ja ’69. 46. Erb, Paul. Orie O. Miller, the Story of a Man Target, G W. We. The Crucificrs. Ju ’70, 142. and an Era. Ju ’70, 142. Toews, John B. Lost Fatherland. Ja ’68, 44. BUSINESS Fast, Aganetha. Out of My Attic. Oc ’70, 192. Tribbecko, John & Ruperti, George, (eds). Books in Review. Ju ’67, 144. Franck, Ini S. M y Search for an Anchor. Ju ’67, Lists of Germans from the Palatinate Who Cultural Interaction Among the Mennonites in 143. Came to England in 1709. Ju ’67, 143. Russia. Walter Quiring. Apr ’69, 61.
JANUARY 1971 35 Manitoba Mennonites in the Rural-Urban Shift. Village Nicknames Among the Mennonites in CIVIL WAR, RUSSIAN John Friesen. Oc ’68, 152. Russia. Gerhard Wiens. Oc ’70, 177. On the Banks of the Dnieper. Dedrich Navall. Mennonites in Vancouver—A Survey. Peter Lct- Oc ’69, 157. ketnann. Oc ’68, 160. CHORTITZA MENNONITE CHURCH, The Mennonites in Soviet Russia. Gerhard Hil Multilingualism Among the Old Colony Menno MANITOBA debrand. Ju ’69, 108. nites. James R. Jaquith. Ju ’69, 137. The Sommerfeld Mennonites of Manitoba. Men Sec also INDUSTRY and ECONOMIC LIFE. no Hildebrand. Ju ’70, 99. CLASSEN, DIETRICH Kansas Mennonite Settlements, 1877, Part II. BUTCHERING CHORTITZA ZENTRALSCHULE Apr ’70, 65. The Sommerfeld Mennonites of Manitoba. Men Russia Revisited. Cornelius Krahn. Oc ’70, 147. no Hildcrbrand. Ju ’70, 99. CLOTHING CHRISTIAN LIVING see DRESS C Being and Doing. Elmer F. Sudcrman. Apr '66, 79. COLLECTIVE FARMS CAMP FUNSTON Society and Personal Decision. Calvin Redckop. Russia Revisited. Cornelius Krahn. Oc ’70, 147. The Agony of Civic Isolation: Mennonites in Ja ’66, 37. World War I. James C. Julinkc. Ja ’70, 27. Some Marks of a Christian Scholar. Reinhard H. COLOMBIA The Huttcrites During World War I. John D. Vogt. Apr ’66, 76. Historical Records of the Younger Churches. Unruh. Ju ’69, 130. Melvin Gingcrich. Oc ’70, 183. CHRISTMAS TREE CANADA From Central Asia to America. Douglas Hale. Books in Review. Ju ’67, 143. Ju ’70, 133. COMEDY, HUMOR Daut Darp. Harold Funk. Ju ’70. 112. The Comic Spirit of Arnold Dyck. Elmer F. Suderman. Oc ’69. 169. Eden Mental Health Center. William Klassen. THE CHURCH Oct ’66, 102. Arnold Dyck—the Mennonite Artist. Jack Thies- The Anabaptists and We. Robert Friedmann. scn. Apr '69, 77. The Huttcrites in Contemporary Society. George Ju ’67, 99. G. Thieltnan. Ja ’70, 42. The Church in a Racially Changing Community. The Huttcrites During World War I. John D. David Ewcrt. Ja ’67, 44. COMENIUS, JOHANN AMOS Unruh. Ju '69, 130. The Comfortable Pew and the Tangled World. Ludwig Keller: a Proohet and a Scholar. Cor The Indian and the Canadian Mennonites. Alfred Elmer F. Sudcrman. Ja ’67, 3. nelius Krahn. Apr ’66, 81. Heinrichs. Ja '67, 27. Mennonites and Urban Culture: An Opportunity The Johann Bartsch Monument: From Russia in Non-Conformity. Hugh S. Hostetler. Ja ’69, to Canada. Gerhard Lohrenz. Ja '69, 29. _ 39. COMMUNAL LIVING The Low Gentian of the Canadian Mennonites. Overcoming Mcnnonitc Group Egoism. Johannes The Anabaptists and We. Robert Friedmann. J. Thicsscn. Ju '67, 110. Harder. Ja '68, 3. Ju ’67, 99. Manitoba Mennonites in the Rural-Urban Shift. A People in Community-Contemporary Rele Books and Issues. Ja ’68, 46. John Friesen. Oc ’68_, 160. vance. J. Lawrence Burkholder. Ja ’68, 5. Books in Review. Ju '70, 142. Mennonites and the Civil Service. Frank H. Epp. Psycho-Social Changes Within a Metropolitan Fifty Years Society of Brothers (1920-1970). Oc ’68, 179. Religious Minority. William Dyck and John Their Story and Their Books. Robert Fried Mennonites in Vancouver—A Survey. Peter Lct- mann. Oc ’70, 159. kemann. Oc ’68, 160. Sawatzky. Oc ’68, 172. A Perspective on Canadian Mcnnonitc Urbaniza The Younger Churches and the West. Ferdinand tion. Leo Driedgcr. Oc ’68, 147. Edigcr. Ja ’66, 19. COMMUNICATION Psycho-Social Changes Within a Metropolitan A Christian View of the Fine Arts. Walter Klaas- Religious Minority. William Dyck and John CHURCH AND MENTAL HEALTH scn. Ju ’66, 99. Sawatzky. Oc '68, 172. Change and Mental Health. Otto D. Klassen. Language _ and Communication Among Urban Statistics of Mennonites in Canada. Adalbert Oc '66, 154. Mennonites. Victor _ Doerksen. Oc ’68,_ 102. Gocrtz. Oc '68, 182. Community and Mental Health. William Klassen. Low Gentian in Mexico. James R. Jaquith. Oc The Sommerfeld Mennonites of Manitoba. Men Oc ’66, 153. ’70. 180, no Hildcrbrand. Ju ’70, 99. A Community Mental Health Center and the Multilingualism Among the Old Colony Menno Churches. Elmer M. Edigcr. Oc ’66, 160. nites. James R. Jaquith. Ju ’69. 137. The Role of the Church in Mental Health. Reciprocity in Identification. Jacob A. Loewcn. CANADIAN MENNONITE CONFERENCE Ernest Boyer, ct. al. Oc ’66, 147. Ja '66, 10. The Sommerfeld Mennonites of Manitoba. Men See also LANGUAGE no Hildcrbrand. Ju ’70, 99. CHURCH AND STATE CEMETERIES Menno Simons and Secular Authority. John F. COMMUNION Bethel College Studies. John M. Janzen and KaufTman. Ja ’68, 23. The Sommerfeld Mennonites of Manitoba. Men See also CIVIL DISOBEDIENCE, POLITICS, no Hildebrand. Ju ’70, 99. James Juhnke. Ju '68, 136. NATIONALISM. CENTRAL ASIA CHURCH OF GOD IN CHRIST MENNONITE, COMMUNISM From Central Asia to America. Douglas Hale. The Younger Churches and the West. Ferdinand Ju ’70, 133. MANITOBA Ediger. Ja ’66, 19. Russia Revisited. Cornelius Krahn. Oc ’70, 147. The Sommerfeld Mennonites of Manitoba. Men The Mennonites—A Marxist View: A Book Re no Hildebrand. Ju '70, 99. view. Abram Wallmann. Ju ’69, 124. THE CHACO Reciprocity in Identification. Jacob A. Loewcn. CHURCH RENEWAL COMMUNITY Ja ’66, 10. New Wineskins for Old Wine. Delbert Wiens. The Anabaptist View of the Holy Spirit. Peter Apr ’66, 51. J. Klassen. Ja ’68, 27. CHATFIELD, Charles The Renewal of the Church. John Miller. Apr Daut Darp. Harold Funk. Ju ’70, 112. Nonviolence and the Peace Movement: The ’66, 57. Mennonites and Confrontation. Joseph Smucker. Americanization of Gandhi. Oc '70. 155. Ja ’70. 38. CITY A People in Community—Contemporary Rele CHERKESS TRIBESMEN see URBANIZATION. vance. J. Lawrence Burkholder. Ja ’68, 5. Barbara. Gcrtnid Paulus Reno. Oc '70, 165. Also sec BROTHERHOOD CHESEBRO, CAROLINE CIVIL DISOBEDIENCE The Biblical Basis for Civil Disobedience. Alvin CONGO The Mcnnonitc Character in American Fiction. Beachy. Ja ’70, 6. Historical Records of the Younger Churches. Elmer F. Sudcrman. Ju '67, 123. A Case Study in Civil Disobedience: Pilgram Melvin Gingcrich. Oc ’70, 183. Marbeck. Alvin Beachy. Ja '70, 12. CHILD REARING Menno Simons and Secular Authority. John F. CONSCIENCE The Mennonite Syndrome. William Klassen. Ju Kauffman. Ja ’68, 23. Called to be Faithful. Alvin J. Beachy. Apr ’68, '66, 139. 51. CJVIUAN PUBLIC SERVICE The Conscience of a Nation. Russell L. Mast. CHORTITZA Oc ’67, 147. Abraham Thicsscn: A Mennonite Revolutionary? Civilian Public Service in World War II in Cornelius Krahn. Apr ’69, 73. America. Oc ’66, 189. The Cultural Life Among the Mennonites of How the Vision Grew. Larry Kehler. Oc ’66, 165. CONSCIENTIOUS OBJECTORS Russia. H. Gocrz. Ju ’69, 99. see NONRESISTANCE From Danzig to Russia the First Mennonite CIVIL RIGHTS Migration. David G. Rcinpel. J* '69, 8. Nonviolence and the Peace Movement: The CONSENSUS Heinrich Ilccse 0787-1068). Translated by Cor Americanization of Gandhi. Charles Chatficld. sec BROTHERHOOD and COMMUNITY nelius Krahn. Apr ’69, 66. Oc '70, 155. Khortitsa Today. Ju ’69, 120. A People in Community—Contemporary Rele The Mennonites of Russia Today. Cornelius vance. J. Lawrence Burkholder. Ja ’68, 5. CONTENIUS, SAMUEL VON Krahn. Ju ’69, 116. See also BLACKS and RACE Heinrich Heese Autobiography. Apr ’69, 66. The Mennonites in Soviet Russia. Gerhard Hil debrand. Ju ’69, 108. On the Banks of the Dnieper. Dcdrich Navall. CIVIL SERVICE COPPENOL, LI EVEN WILLEMSZ VAN Oc ’69, 157. Mennonites and the Civil Service. Frank H. The Anabaptists and Art. The Dutch Golden Age Russia Revisited. Cornelius Krahn. Oc ’70, 147. Epp. Oc ’68, 179. of Painting. Robert W. Regier. Ja '68, 16.
36 MENNONITE LIFE CORNIES, JOHANN Being and Doing. Elmer F. Sudcrman. Apr ’66, DYCK FAMILY A t the Molotshnaya—A Visit, 1890. Peter I. Epp. 79. Family Trees of North German Mennonites O c ’G9, 151. A Believing People Today. T. Canby Jones. (Roosen, Dirkscn, Ficguth, Entz, Dueck). Heinrich Heese (1787-1868). Translated by Cor Oc ’67, 1Ö8. Kurt Kaucnhovcn. Ja ’69, 34. nelius Krahn. Apr ’69, 66. Called to be Faithful. Alvin J. Beachy. Apr ’68, “Tlie Good Old Days” A Russian Mcnnonitc 51. DYCK, ARNOLD Document from 1835. (Introduction and trans The Challenge As I Sec It. S. F. Pannabecker. lation by John B. Toews). Ja ’68. 31. Ja ’66, 8. zliff/e-Goodbyc. (Translated by Eimer F. Sudcr Mcnnonitc Intelligentsia in Russia. N. J. Klassen. Creativity and Discipleship. John W. Miller. man). Ju *70, 109._ Apr ’69, 51. Ju ’66, 111. Arnold Dyck Explains the Origin of Low Ger Finding God and Neighbor. Myron Schräg. Ja man. Elmer F. Sudcrman. Ja ’69, 5. Arnold Dyck—The Mennonite Artist. Jack Thies- CORNIES, PHILIP '70, 41. Learning to Live Historically. Franklin H. Littell. sen. Apr ’69, 77. “ The Good Old Days” A Russian Mcnnonitc Ju ’66, 129. The Comic Spirit of Arnold Dyck. Elmer F. Document from 1835. (Introduction and trans One the Edge of the Crowd. Elmer F. Suder- Sudcrman. Oc ’69, 169. lation by John B. Tocws). Ja '68, 31. inan. Ju '66, 132. Literary Efforts Among the Mennonites of Rus The Mennonites in the Early Soviet Period. sian Background. Cornelius Krahn. Oc ’69, 166. John B. Tocws. Ju '69, 101. Ohmtje Stobb es toonijht. Oc ’69, 170. DNIEPER RIVER Old Man Stobbe Goes to the Doctor. Oc ’69, COSTA RICA From Danzig to Russia; The First Mcnnonitc 170. Historical Records of the Younger Churches. Migration. David G. Rempcl. Ja ’69, 8. A Tribute to Arnold Dyck. Elisabeth Peters. Ta Melvin Gingcrich. Oc ’70, 183. Khortitsa Today. Ju '69, 120. ’69, 3. On the Banks of the Dnieper. Dcdrich Navall. Oc ’69, 157. COX, HARVEY DYCK, Clara K. Mennonites and Urban Culture: An Opportunity Peter and Elfrieda Dyck. Oc ’69, 183. DOCK, CHRISTOPHER Traum-Wahrheit. Oc ’70, 184. in Nonconformity. Hugh S. Hostetler. Ja ’69, Books in Review. Oc ’70, 190. DYCK, Cornelius J. CRAFTS DOERKSEN FAMILY Books in Review. Ja ’69, 45. Family Trees of North German Mennonites The Springs Folk Festival. Jan Glcystecn. Ju ’67, (Roosen, Dirkscn, Ficguth, Entz, Dueck), Kurt Kaucnhovcn. Ja ’69, 34. DYCK, Henry D. Language Differentiation Among the Low Ger CRIMEAN WAR DOERKSEN, Victor man Mennonites of Manitoba. Ju ’67, 117. Heinrich Heese Autobiography. Apr ’69, 66. Language and Communication Among Urban Mennonites. Oc ’68, 182. DYCK, Paul I. CRUCIFIXION Books in Review. Oc ’69, 187. Books in Review. Ju ’70, 142. DOUGLASS, James On the Edge of the Crowd. Elmer F. Sudcrman. The Human Family and Vietnam. Apr ’66, 68. DYCK, PETER. I. Ju ’66, l32. The Mennonites in the Early Soviet Period. DRAFT DODGERS John B. Toews. Ju ’69, 101. CULTURAL LIFE, KANSAS MENNONITES The Agony of Civic Isolation: Mennonites in As Others Saw Them. Noble L. Prentis, et. al. World War I. James C. Jubnke. Ja ’70, 27. DYCK, PETER J. Apr ’70, 59. From Danzig to Elbing. Joyce Gaeddert. Apr ’70, CULTURAL LIFE, RUSSIA DRAMA “ Naked and Ye Clothed Me” : The Story of Barbara. Gertrud Paulus Reno. Oc '70, 165. Books in Review, Ju ’66, 144; Ju '67, 144. Mennonite Disaster Service. Clayton Koppes. The Contemporary Russian Mennonites. G. Loh- A Christian View of the Fine Arts. Walter Apr ’66, 72. renz. Ju ’69, 115. Klaassen. Ju ’66, 99. To Peter nad Elfrieda Dyck. Clara K. Dyck. Cultural Interaction Among the Mennonites in Fine Arts Center. Monica Gross. Ju ’66, 107. Oc ’69, 183. Russia. Walter Quiring. Apr '69, 61. DRESS The Cultural Life Among the Mennonites of Amsterdam in Pictures. Oc ’67, 167. Russia. II. Goerz. Ju ’69, 99. Cultural Interaction Among the Mennonites in E Russia. Walter Quiring. Apr '69, 61. EASTER CZECHOSLOVAKIA Kansas Mcnnonitc Settlements, 1877, Part II. Easter, 1966. Elaine Sommers Rich. Apr ’66, 67. Among the Habancr of Czechoslovakia. Gary Apr ’70, 65. Waltncr. Apr ’66, 84. Letters and Issues. Ju ’68, 114. The Sommerfeld Mennonites of Manitoba. Men EBERSOLE, Myron no Hildebrand. Ju ’70, 99. Toward A Theology of Care. Oc ’66, 149. D The Springs Folk Festival. Jan Glcystecn. Ju ’67, ECUMENISM DANZIG A Believers’ Church Conference. Maynard Shel From Danzig to Elgin. Joyce Gaeddert. Apr ’70, DRIEDGER, E. A. ly. Oc ’67, 185. Mennonites and the Civil SerVicc. Frank H. Epp. From Danzig to Russia. The First Mcnnonitc Oc ’68, 179. EDEN MENNONITE CHURCH Migration. David G. Rempcl. Ja ’69, 8. My Visit in Danzig. Arnold Regier. Apr ’70. 64. Kansas Mennonite Settlements, 1877, Part II. Transition from Dutch to German in West Prus DRIEDGER, Leo Apr ’70, 65. sia. Jacob A. Ducrksen. Ju ’67, 107. A Perspective on Canadian Meunonite Urbaniza tion. Oc ’68, 147. EDEN MENTAL HEALTH CENTER DENCK, HANS Eden Mental Health Center. William Klassen. The Anabaptist View of the Holy Spirit. Peter DRIEDGER, OHo H. Oc ’66, 182. J. Klassen. Ja ’68, 27. Mennonite Family Stresses in the City. Oc ’68, 176. EDIGER, Elmer M. A Community Mental Health Center and the DEVADUTT, V. E. Churches. Oc ’66, 160. The Christian and Non-Christian Religions. Ja DUECK FAMILY ’66, 33. Family Trees of North German Mennonites EDIGER, Ferdinand (Roosen, Dirkscn, Ficguth, Entz, Dueck). Kurt The Younger Churches and the West. Ja ’66, 19. DIALECTS Kaucnhovcn. Ja ’69, 34. sec LANGUAGE DUERKSEN FAMILY EDUCATION Family Trees of North German Mennonites At the Molotshnaya—A Visit, 1090. Peter G. Epp. DIAMOND RING (Roosen, Dirkscn, Ficguth, Entz, Dueck). Kurt Oc ’69, 151. At the Molotshnaya—A Visit, 1890. Peter G. Epp. Kaucnhovcn. Ja '69, 34. Barbara. Gertrud Paulus Reno. Oc ’70, 165. O c ’69, 151. Books in Review. Oct ’70, 190. A Diamond Ring from the Czar. Mrs. J. E. Changing Attitudes of Mennonite University Stu Entz. Oc ’70, 185. DUERKSEN, Christena dents. John Bergen and David Friesen. Oc Was It Fate? Ja ’66, 36. ’68, 169. A Christian View of the Fine Arts. Walter DICK, William Klaassen. Ju ’66, 99. Psycho-Social Changes Within a Metropolitan DUERKSEN, Jacob A. Cultural Interaction Among the Mennonites in Religious Minority. Oc ’60, 172. Some Remained Behind. Oc '70, 175. Russia. Walter_ Quiring. Apr ’69, 61. Transition from Dutch to German in West The Cultural Life Among the Mennonites of DIRKSEN FAMILY Prussia. Ju ’67, 107. Russia. H. Goerz. Ju ’69, 99. Family Trees of North German Mennonites Dedrich Navall—Writer and Teacher. Lotte Na (Roosen, Dirkscn, Ficguth, Entz, Dueck). Kurt DUNKELBERGER, GUSTAV vall. O c ’69, 161. Kaucnhovcn. Ja '69, 34. • • Fine Arts Center. Monica Gross. Ju ’66, 107 Education for Tomorrow. William Keeney. Oc ’69, 179. Fine Arts Center. Monica Gross. Ju ’66, 107. DISCIPLESHIP DUTCH LANGUAGE Heinrich Heese Autobiography. Apr_ _’69, 66. The Anabaptists and We. Robert Friedmann. Ju Transition from Dutch to German in West Heresy and Theological Literary Criticism. May ’67, 99. I’ussia. Jacob A Ducrksen. Ju ’67, 107. nard Kaufman. Ju ’66, 118.
JANUARY 1971 3 7 Higher Education—Cause for Celebration. Davitl EVANGELICAL CHURCH IN RUSSIA dut/r-Goodbye. Arnold Dyck (Translated by D. Eitzen. Oc ’70, 109. Books in Review. Ja ’70, 47. Elmer F. Suderman). Ju ’70, 109. Martcnsvillc: Half-Way House to Urbanization. Books in Review. Oc f66, 190. Herbert Peters._Oc '60, 164. The Cows. Stefan Andres. (Translation by Mennouite Intelligentsia in Russia. N. J. Klas EVANGELICAL MENNONITE BRETHREN Sarah Dyck, introduction by J. _ W. Dyck). sen. Apr ’69, 51. The Sommerfeld Mennonitcs of Manitoba. Men The Mennonitc Character in American Fiction. On the Quality of Discontent. Orville L. Voth. no Hildebrand. Ju ’70, 99. Elmer F. Suderman. Ju '67, 123. Oc ’70, 186. Old Man Stobbc Goes to the Doctor. Arnold Teaching in a Segregated School. Patricia Mar EVERGREEN COMMUNITY, NORFOLK, Dyck (translation by Elmer F. Suderman). tin. Ja ’67, 37. CONNECTICUT Oc ’69. 170. Fifty Years Society of Brothers (1920-1970). On the Edge of the Crowd. Elmer F. Sudcrtnan. Ju ’66. 132. EINLAGE Robert Friedmann. Oc ’70, 159. Sec also LITERATURE. Heinrich Heese (1787-1868) Autobiography. Apr ’69, 66. EWERT, David The Church in a Racially Changing Community. FIEGUTH FAMILY Ja ’67, 44. Family Trees of North German Mcnnonitcs EITZEN, David D. Rooscn, Dirkscn. Fieguth, Entz.. Dueck). Kurt vauenhoven. Ja ’69, 34. Higher Education—Cause for Celebration. Oc EWERT, J. G. ’70, 189. J. G. Ewcrt—A Mennonitc Socialist. James C. Juhnke. Ja ’68, 12. FINANCES EITZEN, Ruth Carper Letters to the Editors. Dorothy Gacdc. Apr '68, Financial Report. William Klassen. Oc ’66, 185. 69. Letters to Daughters. Oc ’70, 185. FINE ARTS A Christian View of the Fine Arts. Walter FKATERINOSLAV EWERT, WILHELM Klaassen. Ju '66, 99. Heinrich Heese (1787-1868) Autobiography. Apr Kansas Mennonitc Settlements, 1877, Part II. Fine Arts Center. Monica Gross. Ju '66, 107. '69, 66. Apr '70, 65. FLAMETHROWERS ELBING, KANSAS EXISTENTIALISM The Mennonitc Character in American Fiction. Transition from Dutch to German in West The Anabaptists and We. Robert Friedmann. Elmer F. Suderman. Ju ’67, 123. Prussia. Jacob A. Duerkscn. Ju '67. 107. Ju ’67, 99. From Danzig to Elbing. Joyce Gacddert. Apr Mcnnonitcs and Confrontation. Joseph Smuckcr. FLINCK, GOVERT ’70, 62. Ja ’70, 38. The Anabaptists and Art. The Dutch Golden Age of Painting. Robert W. Regier. Ja ’68, 16. ENGINEERS Mennonitc Intelligentsia in Russia. N. J. Klassen. F FOLK FESTIVAL Apr ’69, 51. FAMILY The Springs Folk Festival. Jan Gleystcen. Ju '67, Change and Mental Health. Otto D. Klassen. FNNS, A. B. Oc ’66, 154. A. B. Enns—Poet and Art Critic. Jan Hcrchen- Mennonitc Family Stresses in the City. Otto H. FOLKLORE roedcr. Oct ’69, 163. Dricdger. Oc '68, 176. The Springs Folk Festival. Jan Gleystcen. Ju ’67, A Communication. Oc ’69, 164. 102. Poems (Auf meines Vaters Grab. Noch sind des Village Nicknames Among the Mennonitcs in Herbstes Saenee . . . , Die Bohne rankt. . . , FAMILY TREES Russia. Gerhard Wiens. Oc '70, 177. Abend). Oc ’69, 165. sec GENEALOGY FOOD ENNS, ERNEST FAM!NE As Others Saw Them. Noble L. Prcntis, et. al. Mcnnonitcs and the Civil Service. Frank H. Epp. “ The Good Old Days” A Russian Mennonitc Apr.. ’70, 59. Oc ’68, 179. Document from 1835. (Introduction and trans Books in Review. Ju ’69, 144. lation by John B. Tocws). Ja ’68, 31. Cultural Interaction Among the Mcnnonitcs in Russia. Walter Quiring.. Apr '69, .61. ENTZ FAMILY The Sommerfeld Mcnnonitcs of Manitoba. Men Family Trees of North German Mcnnonitcs FAST, ABRAHAM no Hildebrand. Ju ’70, 99. (Iloosen, Dirkscn, Fieguth, Entz, Ducck). Kurt Dcdrich Naval!—Writer and Teacher. Lotte Na- The Springs Folk Festival. Jan Gleystcen. Ju '67, Kauenhoven. Ja ’69, 34. vall. Oc '69, 161. ENTZ, Mrs. J. E. FAST, AGANETHA FORESTRY A Diamond Ring from the Czar. Oc ’70, 185. Books in Review. Oc ’70, 192. Mennonitc Intelligentsia in Russia. N. J. Klassen. Apr ’69, 51. FPP, Frank H. FAST, Darrell Mcnnonitcs and the Civil Service. Oc '68, 179. FORGIVENESS Books in Review. Ja '67, 45. Books in Review. Oc '66, 190. EPP, Justina D. Sec also RECONCILIATION. A Tribute to Peter G. Epp. Oc ’69, 156. FAST, H. A. The Role of the Church. Oc ’66, 147. FOX, GEORGE A Believing People Today. T. Canby Jones. EPP, KLAAS, JR. Oc ’67, 108. From Central Asia to America. Douglas Hale. FAST, Heinold Ju ’70, 133. European Research in Anabaptist-Mennonitc His tory Ju ’68, 128. FRANZ, Delton Books in Review. Ja ’67, 45. EPP, PETER G. At t';e Molotshnaya—A Visit. 1890. Oc '69, 151. FAST, ISAAK Dedrich Naval—Writer and Teacher. Lotte Na- Abrahain Thiesscn: .A Mennonitc Revolutionary? FREE CHURCH vall. Oc ’69, 161. Cornelius Krahn. Apr '69, 73. Anabaptist and Free Church Studies. Franklin H. Literary Efforts Among the Mennonitcs of Rus LittclI. Apr. ’70, 83. sian Background. Cornelius Krahn. Oc ’69, 166. FAST, Peter A Tribute to Peter G. Epp. Justina D. Epp. Oc ’69, 156. A Biblical View of Missions. Ja '66, 24. FRELINGHUYSEN, THEODORUS JACOBUS Books in Review. Ja '69, 44. FELLMANN, Walter ERASMUS Books in Review. Ja '60. 43, 47. Widening the Concent of the Reformation. Cor FRIEDMANN, Robert nelius Krahn. Apr ’70. 86. The Aanbaptists and We. Ju ’67, 99. See also REFORMATION. FELLOWSHIP OF RECONCILIATION Book Reviews. Oc '66. 192; Ja ’68, 48; Ju ’68, Nonviolence and the Peace Movement: The 143. Americanization of Gandhi. Charles Chatfield. Fifty Years Society of Brothers (1920-1970). ESCHATOLOGY Oc '70, 155. Their Story and Their Books. Oc ’70, 159. On the Quality of Discontent. Orville L. Voth. Worship Among the Anabaptists. Ju '68, 109. Oc ’70, 186. FICTION FRIEDRICK II, THE GREAT ETHIOPIA American Mennonitc Fiction: A Contribution The Mcnnonitcs in Prussia A Statistical Distribu Historical Records of the Younger Churches. Toward a Bibliography. Elmer F. Suderman. tion. Adalbert Gocrtz. Apr ’69, 83. Melvin Gingerich. Oc ’70, 183. Ju ’67, 131. .American Mennonitc Fiction. Stanley C. Shenk. Ju ’68. 119. FRIENDS OF JERUSALEM ETHNOCENTRISM, MENNONITE Arnold Dyck Explains the Origin of Low German. see TEMPLE CHURCH. Ethnic Mennonitcs? Warren Moore. Ja '67, 25. Elmer F. Suderman. Ja ’69, 5. Overcoming Mennonitc Group Egoism. Ja '68, Arnold Dyck—The Mennonitc Artist. Jack Thies- sen. Apr ’69, 77. FRIESEN, David See' also ISOLATIONALISM and NONCON At the Molotshnaya—A Visit, 1890. Peter G. Changing Attitudes of Mennonitc University Stu FORMITY. Epp. Oc ’69, 151. dents. Oc ’68, 169.
38 MENNONITE LIFE FRIESEN, GORDON GNADENFELD HAHN, EDUARD VON The Mennonitc Character in American Fiction. Some Remained Behind. Jacob A. Duerksen. Oc Heinrich Heese Autobiography. Apr ’69, 66. Elmer F. Sudcrman. Ju ’67, 123. ’70, 175. HAHN, PHILIPP M. FRIESEN, John GOERING, ADOLPH AND MARIA A Mennonitc “ Zionist” Movement? Cornelius Manitoba Mcnnonitcs in the Rural-Urban Shift. Kansas Mennonitc Settlements, 1877, Part II. Krahn. Oc ’70, 171. Oc ’68, 152. Apr ’70, 65. HALE, Douglas FRIESEN, P. M. GOERING, JACOB AND KATHRINA From Central Asia To America. Ju ’70, 133. Abraiiam Thiessen: A Mennonitc Revolutionary-? Kansas Mennonitc Settlements, 1877, Part II. Cornelius Krahn. Apr ’69, 73. Apr ’70, 65. HALSTEAD, KANSAS Ludwig Keller: A Prophet and a Scholar. Cor Kansas Mennonitc Settlements, 1877, Part I: nelius Krahn. Apr ’66, 81. GOERING, MR. AND MRS. JOE C. Text. C. B. Schmidt (translated by Cornelius Toward a Restitution of the Witness. Cornelius Kansas Mcnnonite Settlements, 1877, Part II. Krahn). Apr ’70, 51. Krahn. Apr ’67, 51. Apr ’70, 65. FUNDAMENTALISM HAMM, GERHARD GOERTZ, Adalbert Mcnnonite Intelligentsia in Russia. N. J. Klassen. Gerald B. Winrod. Deluded Defender of the The Mennonites in Prussia A Statistical Distribu Apr ’69, 51. Faith. John Wahner. Ja '69, 30. tion. Apr ’69, 83. Statistics of Mennonites in Canada. Oc ’68, 192. FUNERALS HANS VAN OVERDAM Apprehending the Witness. Apr ’67, 60. The Sommerfeld Mcnnonitcs of Manitoba. Men GOERTZ, H. J. no Hildebrand. Ju ’70, 99. The Future of the Mcnnonite Brotherhood. Oc ’67, 156. HARDER, BERNHARD FUNK, Harold Literary Efforts Among the Mennonites of Rus sian Background. Cornelius Krahn. Oc ’69, 166. Daut Darp (The Village). Ju ’70, 112. GOERZ, H. The Cultural Life Among the Mennonites of FUNK, JAKOB Russia. Ju ’69, 99. HARDER, Johannes Kansas Mennonitc Settlements, 1877 Part I. Overcoming Mcnnonite Group Egoism. Ja ’68, 3. C. B. Schmidt. Apr ’70, 51. GOERZEN, J. W. Some Recent Publications. Cornelius Krahn. Ju HARDING, Vincent FURNITURE ’66, 143. The Beggars Are Rising . . . Where Are the As Others Saw Them. Noble L. Preiitis et. al. _ Saints? Oc T)7, 152. Apr. ’70, 59. The Peace Witness and Revolutionary Movements. GOLDSCHAR, KANSAS Oc ’67. 161. Kansas Mennonitc Settlements, 1877, Part II. Where Have All the Lovers Gone? Ja ’67, 5. FUERSORGE-KOMITEE Apr ’70, 65. Abraham Thiessen: A Mennonitc Revolutionary? Cornelius Krahn. Apr ’69, 73. HARGjS, BILLY JAMES GOOD SAMARITAN Books in Review. Apr ’68, 93. Heinrich Heese Autobiography. Apr ’69, 66. “The Good Samaritan.” Clarence Jordan. Ja ’67, HARMS, G. N. G Kansas Mennonitc Settlements, 1877, Part II. GOYA, FRANCISCO D’ Apr ’70, 65. GAEDDERT, DIETRICH Recent Protest Art. Robert W. Regier. Apr ’68, Kansas Mcnnonite Settlements, 1877, Part If. HEESE, HEINRICH Apr ’70, 65. GRÄBER, Eldon W. Abraham Thiessen: A Mcnnonite Revolutionary? Books in Review. Ju ’67, 143; Apr ’69, 96; Cornelius Krahn. Aor ’69, 73. GAEDDERT, Joyce Oc ’70, 190. Heinrich ITecsc (1787-1868). Translated by Cor From Danzig to Elbing. Apr ’70, 62. nelius Krahn. Apr ’69, 66. Mcnnonite Intelligentsia in Russia. N. J. Klassen. GRÄBER, JOE Apr ’69, 51. GANDHI, MAHATMA Kansas Mennonitc Settlements, 1877, Part II. Nonviolence and the Peace Movement: The Apr ’70, 65. Americanization of Gandhi. Charles Chatfield. HEINRICHS, Alfred Oc ’70, 155. GRÄBER, Martha F. The Indian and the Canadian Mennonites. Ja Book Reviews. Oc ’66, 191; Oc ’70, 192. ’67. 27. GENEALOGY Family Trees of North German Mcnnonitcs GRAETZ, Delbert HERCRENROEDER, Jan (Roosen, Dirkscn, Fieguth, Entz, Dueck). Books in Review. Ju ’67, 143. A. B. Enns—Poet and Art Critic. Oc ’69, 163. Kurt Kauenhoven. Ja '69, 3-1. A Yoder Patron Saint? Rachel W. Kreider. GREBEL, CONRAD HERESY Ju ’68, 103. A Consensus Mennoniticus Before 1525. H. W. Books and Issues. Ja ’68, 45. Meihiiizcn. Oc ’67, 181. Heresy and Theological Literary Criticism. May GENERAL CONFERENCE MENNONITE CHURCH nard Kaufman. Ju ’66, 118. A Mennonitc Hymn Tradition. Walter J. Jost. Ju ’66, 126. GREGG, RICHARD Nonviolence and the Peace Movement: The HEROLD MENNONITE CHURCH, CORDELL, Americanization of Gandhi. Charles Chatfield. OKLAHOMA GERMANS Oc ’70, 155. From Central Asia to America. Douglas Hale. Religious and Ethnic Groups. Laws. Decrees, Ju ’70, 133. and Actions. Ju ’69, 122. Russia Revisited. Cornelius Krahn. Oc ’70. 147. GROOMS, RED Recent Protest Art. Robert W. Regier. Apr ’68, HEUBUDEN Kansas Mennouite Settlements, 1877, Part I. GHANA C. B. Schmidt. Apr ’70, 51. Historical Records of t'-e Younger Churches. Transition from Dutch to German in West Prus Melvin Gingerich. Oc ’70, 183. GROSS, Harold H. The Christian Dilemma: The Politics of Morali sia. Jacob A. Duerksen. Ju ’67, 107. ty. Apr ’68, 59. GINGERICH, Melvin Interpreting the Signs. Apr ’66, 61. HEYDEN, JAN VAN DER Books in Review. Ju ’66, 144. The Anabaptists and Art. The Dutch Golden Age Historical Records of the Younger Churches. of Painting. Robert W. Regier. Ja ’68, 16. Oc ’70, 183. GROSS, Monica Mennonitc Research in Progress. Aor ’66, 92; Fine Arts Center. Ju ’66, 107. Ju ’67, 134; Ju ’68, 132; Apr ’69, 89; Apr ’70, HIEBERT, DAVID 90. A Diamond Ring from the Czar. Mrs. J. E. H Entz. Oc ’70, 185. GISH, ARTHUR HABANER On the Quality of Discontent. Orville L. Voth. Among the Habancr of Czechoslovakia. Gary HIEBERT, P. C. Oc ’70, 186. Waltner. Apr ’66. 84. The Agony of Civic Isolation: Mennonites in A Huttcrite Mill of 1612. Gary Waltner. Apr ’66, World War I. James C. Juhnke. Ja ’70, 27. GLEYSTEEN, Jan 90. The Springs Folk Festival. Ju ’67, 102. HILDEBRAND, Menno HABEGGER, Loris A. The Sommerfeld Mennonites of Manitoba. Ju GNADENAU SETTLEMENT Book Reviews. Oc ’66, 190. ’70, 99. Kansas Mennonitc Settlements, 1877. C. B. Schmidt (translated by Cornelius Krahn) Apr HAETZER, LUDWIG HILLERBRAND, HANS J. ’70,51,65. A Consensus Mennoniticus Before 1525. H. W. Some Recent Publications. Cornelius Krahn. Mciliuizcn. Oc ’67, 181. Ju ’66, 143.
JANUARY 1971 39 HILLSBORO, KANSAS HORST, Irvin B. The Mennonite Syndrome. William Klassen. J. G. Ewert—A Mennonite Socialist. James G. Books in Review. Oc ’69, 109. Ju ’66, 139. Julinkc. Ja ’GÜ, 12. New Wineskins for Old Wine. Delbert Wiens, Apr ’66, 51. HOSTETLER, Hugh S. Overcoming Mennonite Group Egoism. Johannes HISTORIOGRAPHY Mennonitcs and Urban Culture: An Opportunity Harder. Ja ’68, 3. Anabaptist and Free Church Studies. Franklin H. in Nonconformity. Ja ’69, 39. See also NONCONFORMITY and ETHNO- Littcll. A p r’70, 03; CENTRISM. A Believing People Today. T. Canby Jones. Oc HUBMAIER, BALTHASAR ’Ii7, 108. The Anabaptist View of the Holy Spirit. Peter J. J Books in Review. Ja ’69, 44. Klassen. Ja ’60, 27. From Danzig lo Russia the First Mennonite Mi A Consensus Mcnnoniticus Before 1525. II. W. JACOB DE RORE gration. David G. RcmpcJ. Ja ’G9, 0. Meihuizen. Oc ’67, 101. Ludwig Keller: A Prophet and a Scholar. Cor The Witness. Apr '67, 54. nelius Krahn. Apr ’66, 81. The Mennonitcs—A Marxist View; A Book Re HUMANISM JACOB DIRKSZ view; Abram Wallmann. Ju ’69,_ 124._ The Mennonitcs—A Marxist View; A Book Re The Farewell of the Witness. Apr ’67, 70. Some Recent Publications. Cornelius Krahn. Ju view. Abram Wallmann. Ju ’69, 124. ”66, 143. JACOBS, Don Widening the Concept of the Reformation. Cor HUMOR Race, An International Problem. Ja '67, 23. nelius Krahn. Apr '70, 06. see COMEDY. JACOBSZ, LAMBERT HISTORY HUTTER1TES The Anabaptists and Art. The Dutch Golden Age Bethel College Studies. John M. Janzen and Among the Habancr of Czechoslovakia. Gary of Painting. Robert W. Regier. Ja ’60, 16. James Juhnke. Ju '60, 136. Waltner. Apr '66, 84. Historical Records of the Younger Churches. Apprehending Witness. Apr ’67, 60. JACOBSZOON, J. P. Melvin Gingcrich. Oc ’70, 103. Books and Issues. Ja ’60, 45. Mennonite Bibliography. Apr '66, 93; Ju ’67, 136. Learning to Live Historically. Franklin FI. Littell. Books in Review. Ju '67, 140. Mennonite Rescarcli in Progress. Apr '66, 92; Ju ’66, 129. Cultural Interaction Among the Mennonitcs in Ju ’67, 134. Learning the Wrong Lessons. Keith L. Spninger. Russia. Walter Quiring. Apr ’69, 61. Apr '68, 64. Fifty Years Society of Brothers (1920-1970). Mennonite Historical Periodicals. Cornelius Krahn. Robert Friedmann. Oc ’70, 159. JAMAICA Apr ’70, 09. A Hutterite Mill of 1612. Gary Waltner. Apr ’66, Historical Records of the Younger Churches. N. van der Ziipp—An Appreciation. Cornelius 90. Melvin Gingcricli. Oc '70, 103. Krahn. Oc ’69. 177. The Huttcritcs in Contemporary Society. George Naune van der Ziipp. T. Alberda van der Zijpp. G. Thietmnn. Ja ’70, 42. JAN VAN GEELEN Oc ’69, 174. The Huttcritcs During World War I. John D. The Breakdown of the Witness. Apr '67, 86. Unruh. Ju ’69, 130. HOFFMANN, CHRISTOPHER Mennonite Migrations as an Act of Protest. Cor JANTZEN, JACOB Barbara. Gctrud Paulus Reno. Oc ’70, 165. nelius Krahn. Ja '70, 20. From Central Asia to America. Douglas Hale. A Mennonite “ Zionist” Movement? Cornelius Some Recent Publications. Cornelius Krahn. Ju Ju '70, 133. Krahn. Oc ’70, 171. ’66, 143. JANZEN, JOHAN H. HOFFNUNGSAU SETTLEMENT hym nody' From Danzig to Russia; The First Mennonite Kansas Mennonite Settlements, 1077, Parts I and A Mennonite Hymn Tradition. Walter J. Jost. Migration. David G. Rcnipel. Ja ’69, 0. II. C. B. Sclunidt. Apr '70, 51, and 65. Ju ’66, 126. JANZ, B. B. HOFMANN, MELCHIOR B. B. Janz and the Mennonite Emigration. John Dutch Anabaptist and the Mucnsteritcs. Cornel I B. Tocws. Ju '60, 109. ius Krahn. Ju ’60, 120. The Mcnnomtes in the Early Soviet Period. John The Quiet Revolution: Menno Simons. William IMMIGRANT HOUSES B. Toews. Ju ’69, 101. Keeney. Ja ’70, 15. As Others Saw Them. Noble L. Prentis. Apr ’70, 59. Kansas Mennonite Settlements, 1877, Part II. JANZEN, JACOB H. HOLIDAYS Apr ’70, 65. Literary Efforts Among the Mennonitcs of Rus The Sommerfeld Mennonitcs of Manitoba. Men sian Background. Cornelius Krahn. Oc ’69, 166. no Hildebrand. Ju '70, 99. IMPERIALISM Plautdictsch. Ju ’67, 116. Epp, Frank H. Whose Land Is Palestine? Re viewed by Alvin J. Bcachy. Oc '70, 173. JANZEN, JOHANN H. HOLLOWELL, JOHN At the Molotschnaya—A Visit, 1890. Peter G. The Christian Dilemma: The Politics of Moral Epp. Oc ’69, 151. ity. Harold H. Gross. Apr ’60, 59. INDEX Index? 1961-1965. Five Years of Mennonite Life. Ja ’66, 40-10. JANZEN, John M. HOLMES, JOHN HAYNES Bethel College Studies. Ju ’60, 136. Nonviolence and the Peace Movement: The Pacification and Development in Vietnam. Apr Americanization of Gandhi. Charles Chatficld. INDIA ’60, 76. Oc ’70, 155. A Biblical View of Missions. Peter Fast. Ja ’66, 24. Historical Records of the Younger Churches. JANZEN, Waldemar HOLS1NGER, Justus G. Melvin Gingcricli. Oc ’70, 103. The Mennonitcs and the City. Oc ’GO, 106. Books in Review. Oc ’70, 190. Was It Fate? Christcna Dtierkscn. Ja '66, 36. JAPAN HOLY SPIRIT INDIANS, CANADIAN Historical Records of the Younger Churches. The Anabaptist View of the Holy Spirit. Peter The Indian and the Canadian Mennonitcs. Alfred Melvin Gingcricli. Oc ’70, 183. J. Klassen. Ja ’60, 27. Heinrichs. Ja ’67, 27. Yorifuini Yaguchi—A Japanese Mennonite Poet. The Anabaptists and We. Robert Friedmann. Elaine Sommers Rich. Ja ’60, 40. Ju ’67, 99. INDUSTRY The Younger Churches and the West. Ferdinand New Wineskins for Old Wine. Delbert Wiens. Fifty Years Society of Brothers (1920-1970). Edigcr. Ja ’66, 19. Apr ’66, 51. Robert Friedmann. Oc ’70, 159. The Peace Witness and Revolutionary Movements. From Danzig to Russia: The First Mennonite Vincent Harding. Oc ’67, 161. Migration. David G. RempcI. Ja ’69, 0. JAQUITH, James R. The Spirit of the Risen Lord. Eberhard Arnold. Khortitsa Today. Ju '69, 120. Low German in Mexico. Oc ’70, 100. Ju ’69, 142. Mennonite Colonization and Agriculture in Mex Multilingualism Among the Old Colony Menno ico. Leonard Sawatzky. Ju ’66, 134. nitcs. Ju ’69, 137. HONG KONG Mennonite Intelligentsia in Russia. N. J. Klassen. Historical Records of the Younger Churches. Apr ’69, 51. JERUSALEM Melvin Gingcricli. Oc ’70, 103. See also BUSINESS and ECONOMIC LIFE. Barbara. Gertrud Paulus Reno. Oc ’70, 165. Epp, Frank H. Whose Land Is Palestine? Re viewed by Alvin J. Bcachy. Oc ’70, 173. HOOGSTRATEN DIRK VAN INSTITUTE OF MENNONITE STUDIES The Anabaptist and Art. The Dutch Golden Mennonite Research hi Progress. Cornelius Krahn Age of Painting. Robert W. Regier. Ja ’60, 16. and Melvin Gingcricli. Apr '69, 89. JEWS Epp, Frank H. Whose Land Is Palestine? Re INTELLIGENTSIA viewed by Alvin J. Bcachy. Oc ’70, 173. HOEPPNER, JAKOB The Cultural Life Among the Mennonitcs of From Danzig to Russia: The First Mennonite Russia. H. Goerz. Ju ’69, 99. Migration.^ David G. Rcnipel. Ja ’69, 0. Mennonite Intelligentsia in Russia. N. J. Klassen. JOHANNESTHAL SETTLEMENT Russia Revisited. Cornelius Krahn. Oc ’70, 147. Apr ’69, 51. Kansas Mennonite Settlements, 1077, Part I: Text. C. B. Schmidt. Apr ’70, 51. HORSCH, JOHN ISOLATIONISM, MENNONITE Ludwig Keller: A Prophet and a Scholar. Cor Crossroads at Amsterdam. Cornelius Krahn. JONES, T. Canby nelius Krahn. Apr ’66, 01. Oc ’67, 153. A Believing People Today. Oc ’67, 100.
40 MENNONITE LIFE JORDAN, Clarence KEHLER, Larry KLEINSASSER, PAUL “The Good Samaritan.” Ja ’67, 17. How the Vision Grew. Oc '66, 165. The Hutterites During World War I. John D. John P. Klassen—Artist and Teacher. Oc ’69, Unruh. Ju ’69, 130. ‘ JORIS, David 147. T he Anabaptists and Art. The Dutch Golden Age The Psychiatric Centers. Oc '66, 167. KLIEWER, Dean of Painting. Robert W. Regier. Ja ’GO, 16. Book Reviews. Oc ’66, 190. KEHLER, LUDWIG JOST, John M. Books and Issues. Ja ’68, 45. KLIEWER, Warren Tetters and Issues. Ju '68, 114. Ludwig Keller: A Prophet and a Scholar. Cor Books in Review. Ju ’67, 144. nelius Krahn. Apr '66, 81. Matins. Ju ’70, 132. JOST, Waiter J. The Mennonitc Character in American Fiction. A Mcnnonitc Hymn Tradition. Ju ’66, 126. KENNEDY, Charlotte Reimer Elmer F. Suderman. Ju '67, 123. The Farmer’s Son. Ja ’68, 37. Scapino the Poet. Ju '70, 132. JOURNALISM His Willow. Ja ’68, 35. Dutch News Reporting. Oc '67, 177. KOEHLER, WALTHER Has the Press Failed Us? Maynard Shelly. Apr KERN VIEW HOSPITAL Anabaptist and Free Church Studies. Franklin H. ’611, 88. The Psychiatric Centers. An Active Year. Larry Littell. Apr ’70, 83. Letters to the Editor. Robert Friedmann. Ja ’68, Kehler. Oc ’66, 181. 22. KOLLWITZ, KAETHE KHIVA Recent Protest Art. Robert W. Regier. Apr '68, JUHNKE, Anna K. From Central Asia to America. Douglas Hale. 70. Book Reviews. Oc ’66, 191; Ju ’69, 144; Oc ’69, Ju ’70. 133. 188. KOOP, A. J. KING, MARTIN LUTHER, JR. Khortitsa Today. Ju ’69, 120. JUHNKE, James C. Black Power in the White Perspective, George The Agony of Civic Isolation: Mennonites in E. Riddick. Ja ’67, 29. KOPPES, Clayton R. World War I. Ja ’70, 27. Books in Review. Oc '66, 191; Ja '67, 47. “ Naked and Ye Clothed Me” : The Story of Bethel College Studies. Ju ’68, 136. For Martin L. King, Jr. John C. Rezmerski. Mennonitc Disaster Service. Apr '66, 72. Books in Review. Ja '69, 46: Oc ’69, 188. Ju ’68, 99. The Wildest of Cow Towns: Newton. Ju ’68, 115. J. G. Ewert—A Mcnnonitc Socialist. Ja ’60, 12. I Have a Dream. Ju ’68, 127. John Schräg Espionage Case. Ju ’67, 121. Letters and Issues. Ju '68. 114. KRAHN, Cornelius Mcnnonitc Benevolence and Civic Identity: The Martin Luther King, Jr. Franklin H. Littell. Abraham Thicssen: A Mennonitc Revolutionary? Post-War Compromise. Ja ’70, 34. Ju ’68, 99. Nonviolence and the Peace Movement: The Apr ’69, 73. Americanization of Gandhi. Charles Chatfield. Anabaptist and Free Church Studies. Franklin JUNGMANN, MICHAEL Oc ’70. 155. H. Littell. Apr ’70, 83. Worship Among the Anabaptists. Robert Fried Where Have All the Lovers Gone? Vincent Books in Review. Ju ’67, 140; Ja ’68, 44; Apr mann. Ju ’68, 109. ’68, 95: Ju ’69, 144; Oc ’69, 186, 190; Ja ’70, Harding. Ja ’67, 5. 47; Ju *70, 142. JUST, Roy Crossroads at Amsterdam. Oc '67, 153. KINGS VIEW HOSPITAL Dutch Anabaptism and the Mucnsterites. Ju '68, The Role of the Church. Oc '66, 147. A Community Mental Health Center and the 120. Churches. Elmer M. Ediger. Oc '66, 160. Heinrich Hesse (1787-1768); Autobiography. Apr The Psychiatric Centers. An Active Year. Larry '69, 66. K Kehler. Oc '66, 171. Literary Efforts Among the Mennonites of Rus KANSAS sian Background. Oc ’69, 166. As Others Saw Them. Noble L. Prentis, et al. KLAASSEN, JACOB Ludwig Keller: A Prophet and a Scholar. Apr Apr '70, 59. From Central Asia to America. Douglas Hale. ’66, 81. From Central Asia to America. Douglas Hale. Ju ’70, 133. Mennonitc Historical Periodicals. Apr '70, 89. Ju ’70, 133. Mennonitc Migrations as an Act of Protest. Ja From Danzig to Elbing. Joyce Gaeddert. Apr KLAASSEN, MARTIN AND MARIE ’70, 20. ’70, 62. From Central Asia to America. Douglas Fiale. Mennonitc Research in Progress. Apr '66, 92; Ju '70, 133. Ju ’67, 134; Ju ’68, 132; Apr ’69, 89; Apr ’70, Gerald B. Winrod: Deluded Defender of the .90. Faith. John Wahner. Ja '69, 30. The Mennonites of Russia Today. Ju ’69, 116. John Schräg Espionage Case. James C. Juhnke. KLAASSEN, Walter _ Ju '67, 121. A Mcnnonitc “Zionist” Movement? Oc ’70, 171. Basic Anabaptist Beliefs—A Consensus Menno N. van der Zijpp—An Appreciation. Oc ’69, 177. Kansas Mennonitc Settlements. 1877, Part I: niticus. Oc ’67, 170. New Books in Brief. Ju ’68, 142. Text. C. B. Schmidt. Apr ’70, 51. Books in Review. Ja '69, 44; Ju '70, 142. Research on Urban Mennonites. Oc ’68, 189. Kansas Mennonitc Settlements, 1877 Part II. A Christian View of the Fine Arts. Ju '66, 99. (Illustrations). i\pr ’70. 65. Russia Revisited. Oc ’70, 147. The Wildest of Cow Towns: Newton. Clayton Some Recent Publications. Ju ’66, 143. R. Koppes. Ju ’68, 115. KLASSEN, JOHN P. Toward a Restitution of the Witness. Apr '67, 51. John P. Klassen—Artist and Teacher. Larry Widening the Concept of the Reformation. Apr Kehler. Oc ’69, 147. ’70, 86. KARLSTADT On the Banks of the Dnieper. Dcdrich Navall. A Consensus Mennoniticus before 1525. H . W. Oc ’69, 157. KREHBIEL, H. P. Mcihuizen. Oc ’67, 181. J. G. Ewert—A Mennonitc Socialist. James C. Widening^ the Concent of the Reformation. Cor KLASSEN, N. J. Juhnke. Ja ’68, 12. nelius Krahn. Apr *70, 86. Books in Review. Ju '67, 144; Oc ’70, 192. Mennonitc Intelligentsia in Russia. Apr ’69, 51. KAUENHOVEN, Kurt KREHBIEL, VALENTIN Kurt Kauenhoven Bibliography. Victor Peters. Kansas Mennonitc Settlements, 1877, Part II. Apr ’69, 87. KLASSEN, Otto D. Apr '70, 65. Change and Mental Health. Oc ’66, 154. KREIDER, Rachel W. KAUFMANN, GENERAL KONSTANTIN VON A Yoder Patron Saint? Ju '68, 103. From Central Asia to America. Douglas Hale. KLASSEN, Peter J. Ju ’70, 133. The Anabaptist View of the Holv Spirit. Ja ’68, KRESTYANINOV, W. R. KAUFMAN, Gordon D. Some Recent Publications. Cornelius Krahn. Ju The Mennonites—A Marxist View. A Book Re The Christian in a World of Power. Apr ’66, 65. ’66, 143. view. Abram Wallmann. Ju ’69. 124. The Mennonites in Soviet Russia. Gerhard Hilde brand. Ju ’69, 108. KAUFFMAN, John F. KLASSEN, PETER JOHANN Menno Simons and Secular Authority. Ja ’68, 23. Poems by Peter Johann Klassen. Ju ’70, 108. To Save the World. Apr '68, 75. KRIMMER MENNON1TE BRETHREN Kansas Mennonitc Settlements, 1877, Part II. KAUFMAN, Lorraine J. KLASSEN, William Apr '70, 65. Eventide. Oc ’70, 190. Community Mental Health. Oc ’66, 153. Consultation for Psychiatrists. Oc ’66, 158. Eden Mental Health Center. Oc ’66, 182. KUBAN RIVER KAUFMAN, Maynard Financial Reports. Oc '66, 185. Barbara. Gertrud Paulus Reno. Oc ’70, 165. Heresy and Theological Literary Criticism. Ju The Mcnnonitc Syndrome. Ju ’66, 139. A Mcnnonite “ Zionist” Movement? Cornelius ’66, 118. Krahn. Oc ’70, 171. KLEIN, Kurt KEENEY, William Books in Review. Oc '69, 186. Books in Review. Ju ’69, 144; Ja ’70, 48; Ju ’70, L 142. Conditions for a Revolutionary Century. Ja ’70, KLEINE GEMEINDE LAND DISTRIBUTION 3. Abraham Thicssen: A Mennonitc Revolutionary? Abraham Thicssen: A Mennonitc Revolutionary? Education for Tomorrow. Oc ’69, 179. Cornelius Krahn. Apr '69, 73. Cornelius Krahn. Apr ’69, 73. The Quiet Revolution: Menno Simons. Ja ’70, 15. The Sommerfeld Mennonites of Manitoba. Men The Mennonites in the Early Soviet Period. John Serving a Nation in Agony. Apr ’68, 54. no Hildebrand. Ju ’70, 99. B. Toews. Ju’ 69, 101.
JANUARY 1971 41 LANDSFELD, HERMAN Few Know Low German. Elmer F. Suderman. MARTIN, Patricia Among the Habancr of Czechoslovakia. Gary (Translator). Ju ’67,_ 116. Teaching in a Segregated School. Ja '67, 37. Language Differentiation Among the Low Ger Waltner. Apr ’66, 04. man Mennonites of Manitoba. Henry D. Dyck. Ju ’67, 117. MARTYRS LANGENDUL, CHRISTIAEN The Low Gentian of the Canadian Mennonites. A Martyrs’ Mirror Digest. Apr ’67, 53. Tlic Death of the Witness. Apr '67, 7G. Jack Thicsscn. Ju ’67, 110. Mennonite Migrations as an Act of Protest. Cor Low German in Mexico. James R. Jaquith. nelius Krahn. Ja ’70, 20. LANGUAGE Oc ’70, 180. Se also PERSECUTION. Cultural Interaction Among the Mcnnonitds in Low German Poetry. Gerhard Wiens (transla Russia. Walter Quiring. Apr '69, 6!. tion by Jack Thicsscn and Charlotte Kennedy). MARXISM Language _ and Communication Among Urban Ja ’68, 34. The Mennonites—A Marxist View. A Book Re Mennonites. Victor Docrksen. Oc ’60, 102. Muitilingualistn Among the Old Colony Men view. Abram Wallmann. Ju ’69, 124. The Sommerfeld Mennonitcs of Manitoba. Men nonites. James R. Jaquith. Ju ’69, 137. no Hildebrand. Ju ’70, 99. Old Man Stobbc Goes to the Doctor; Ohmtje MAST, Russell L. Transition from Dutch to Gentian in West Stobb es taonijht. Arnold Dyck (translated by The Conscience of a Nation. Oc '67, 147. Pmssia. Jacob A. Ducrkscn. Ju ’67, 107. Elmer F. Suderman). Oc ’69. 170. Traum- Wahrheit. Clara K. Dyck. Oc ’70, 104. Plautdictsch. J. H. Janzen. Ju ’67, 116. MATTHIJSSEN, Jan See also COMMUNICATION and LOW GER Some Recent Publications. Cornelius Krahn. Ju Amsterdam: Hosting the Conference. Oc ’67, 165. MAN. '66, 144. LARSON, Donald N. LUTHER, MARTIN MECENSEFFY, GRETA Training Missionaries for Today's World. Ja ’66, The Anabaptist View of the Holy Spirit. Peter Some Recent Publications. Cornelius Krahn. Ju J. Klassen..Ja ’60, 27. ’66, 143. Books in Review. Ju ’69, 144. LAWS Widening the Concept of the Reformation. Cor MEIHUIZEN, H. W. nelius Krahn. Apr s70, 86. A Consensus Mcnnoniticus before 1525. Oc ’67, Religious and Ethnic Groups. Laws, Decrees, and 181. Actions. Ju ’69, 122. Some Recent Publications. Cornelius Krahn. LUYKEN, JAN Ju ’66, 143. LAWYERS The Anabaptists and Art. The Dutch Golden Mcnnonitc Intclligcnsia in Russia. N. J. Klassen. Age of Painting. Robert W. Regier. Ja ’68, 16. Jan Luyken. Apr ’67, 49. MENIUS, JUSTUS Apr ’69, 51. The Anabaptist View of the Holy Spirit. Peter J. Klassen. Ja '68 , 27. LEIDEN, JAN VAN M The Breakdown of the Witness. Apr ’67, 06. MENNONITE BIBLIOGRAPHY Mennonites in Vancouver: A Survey. Oc ’60, MAEYKEN WENS The Death of the Witness. Apr '67, 82. see BIBLIOGRAPHY. LETKEMANN, Peter MENNONITE BRETHREN CHURCH Mennonitcs in Vancouver: A Survey. Oc ’68, 160. MANITOBA Language Differentiation Among the Low Ger Psycho-Social Changes Within a Metropolitan man Mennonites of Manitoba. Henry D. Dyck. Religious Minority. William Dyck and John LETTERS Ju .’67, 117. Sawatoky. Oc '68, 172. Letters to the Editor. Ja ’60, 22; Apr. ’60, 69. Manitoba Mennonites in the Rural-Urban Shift. The Sommerfeld Mennonites of Manitoba. Men Letters and Issues. Ju ’68, 114. John Friesen. Oc ’68, 152. no Hildebrand. Ju ’70, 99. The Sommerfeld Mennonites of Manitoba. Men no Hildebrand. Ju '70,99. MENNONITE CENTRAL COMMITTEE LINGUISTICS B. B. Janz and the Mcnnonitc Emigration. sec LANGUAGE. MANDER, CAREL VAN John B. Toews. Ju ’68, 111. The Anabaptists and Art. The Dutch Golden Books in Review. Ju ’70, 142. LITERARY CRITICISM Age of Painting. Robert W. Regier. Ja ’68, 16. How the Vision Grew. Larry Kehler. Oc _’66, 165. Heresy and Theological Literary Criticism. May Mennonite Benevolence and Civic Identity: The nard Kaufman. Ju ’66, 110. MANZ, FELIX Post-War Compromise. James C. Juhnke. Ja The Mcnnonitc Character in American Fiction. The Anabaptist View of the Holy Spirit. Peter J. ’70, 34. Elmer F. Suderman. Ju '67, 123. “ Naked and Ye Clothed Me” : The Story of Klassen. Ja ’60, 27. _ Mennonite Disaster Service. Clayton Koppes. A Consensus Mcnnoniticus Before 1525. H. W. Apr ’66, 72. LITERATURE Meihuizcn. Oc '67, 181. Overcoming Mcnnonitc Group Egoism. Johannes Arnold Dyck—the Mennonite Artist. Jack Thies- Harder. Ja '68, 3. _ sen. Apr ’69, 77. MAPS AND CHARTS Serving a Nation in Agony. William Keeney. At the Molotshnaya—A Visit, 1890. Peter G. Among the Habaner of Czechoslovakia. Gary Apr^68, 54. Epp. O c ’69, 151. Waltner. Apr ’66, 84. The Comic Spirit of Arnold Dyck. Elmer F. Cottonwood Valley, Kansas. Apr ’70, back cover. MENNONITE DISASTER SERVICE Suderman. Oc ’69, 169. Daul Darp. Harold Funk. Ju ’70, 112. “ Naked and Y_c Clothed Me” : The Story of Literary Efforts Among the Mennonitcs of Rus Heinrich Ilccse (1787-1868) Autobiography. Apr Mennonite Disaster Service. Clayton Koppes. sian Background. Cornelius Krahn. Oc ’69, _ ’69, 66. Apr ’66, 72. 166. Kansas Mennonite Settlements, 1877, Part II. The Mennonite Character in American Fiction. _ Apr ’70, 65. Elmer F. Suderman. Ju ’67, 123. The Low German of the Canadian Mennonites. MENNONITE ENCYCLOPEDIA Mennonite Historical Periodicals. Cornelius Jack Thicsscn. Ju ’67, 110. Mennonite Research in Progress. Ju '67, 134; Krahn. Apr ’70, 89. Manitoba Mennonitcs in the Rural- Urban Shift. A p r’70, 90. Widening the Concept of the Reformation. Cor John Friesen. Oc '68, 152. nelius Krahn. Apr 70, 86. Mennonite Migrations as an Act of Protest. Cor MENNONITE QUARTERLY REVIEW nelius Krahn. Jan ’70, 20. Mcnnonitc Research in Progress. Apr '69, 89. LITTELL, Franklin H. The Mennonitcs of Russia Today. Cornelius Krahn. Ju ’69, 116. MENNONITE TEACHERS INSTITUTE, Anabaptist and Free Church Studies. Apr '70, 03. Mennonites in Vancouver—A Survey. Peter Let- Learning to Live Historically. Ju ’66, 129. kemann. Oc ’68, 160. HALBSTADT Martin Luther King, Jr. Ju '68, 99. A Perspective on Canadian Mennonite Urbani Mennonite Intelligentsia in Russia. N. J. Klassen. zation. Leo Driedger. Oc '60, 147. Apr '69, 51. LOEWEN, Jacob A. The Psychiatric Centers. An Active Year. Larry Reciprocity in Identification. Ja ’66, 10. Kehler. Oc ’66, 167. MENNONITE WORLD CONFERENCE, 1967 Amsterdam: Hosting the Conference. Jan Mat- thijssen. Oc '67, 165. LOHRENZ, Gerhard MARBECK, PILGRAM Amsterdam in Pictures. Oc ’67, 165. Books in Review. Ja '70, 47. The Anabaptist View of the Holy Spirit. Peter J. The Beggars Are Rising . . . Where Are the The Contemporary Russian Mennonites. Ju '69, Klassen. Ja ’68._ 27. A Case Study _ in Civil Disobedience: Pilgram Saints? Vincent Harding. Oc ’67, 152. 114- The Conference Message. Oc ’67, 160. The Johann Bartsch Monument: From Russia to Marbeck. Alvin J. Beachy. Ja ’70, 12. Crossroads at Amsterdam. Cornelius Krahn. Oc Canada. Ja ’69, 29. ’67, 153. MARIA VAN BECKUM Dutch News Reporting. Oc '67, 177. LOW GERMAN The Death of the Witness. Apr ’67, 70. Echoes from Amsterdam. Oc ’67, 173. Arnold Dyck Explains the Origin of Low Ger Letters to the Editor. Hans-Juergen Goertz. Ja ’68, 22. man. Elmer F. Suderman. Ja '69, 5. MARRIAGE Rise and Walk. Hcnk Bremer. Oc ’67, 150. Arnold Dyck—the Mennonite Artist. Jack Thics- Cultural Interaction Among the Mennonitcs in The Significance of the World Conference. sen. Apr '69, 77. Russia. Walter Quiring. Apr ’69, 61. J. J. J. van Sluijs. Oc ’67, 158. Aude-Goadhyc. Arnold Dyck (translated by El The Sommerfeld Mennonitcs of Manitoba. Men Where East and West Met. Wichcr Veen. Oc mer F. Suderman). Ju ’70, 109. no Hildebrand. Ju ’70, 99. Books in Review. Oc ’69, 106; Ja ’70, 46. ’67, 159. The Comic Spirit of Arnold Dyck. Elmer F. Suderman. Oc ’69, 169. MARTENSVILLE MENNONITES Cultural Interaction Among the Mennonitcs in Martensville: Half-Way House to Urbanization. The Agony of Civic Isolation: Mennonites in Russia. Walter Quiring. Apr ’69, 61. Herbert Peters. Oc ’68, 164. World War I. James C. Juhnke. Ja ’70, 27.
42 MENNONITE LIFE ■Changing Attitudes of Mennonite University Stu MENNO SIMONS MILLER, ORIE O. dents. John Bergen and David Friesen. Oc '68, The Anabaptist View of the Holy Spirit. Peter Books in Review. Ju '70, 142. 169. J. Klassen. Ja '68, 27. Ethnic Mcnnonites? Warren Moore. Ja '67, 25. Dutch Anabaptist and the Muensterites. Cornelius MININGER, Paul Mennonite Benevolence and Civic Identity: The Krahn. Ju r68, 120. Post-War Compromise. James C. Juhnke. Ja John P. Klassen—Artist and Teacher. Larry The Role of the Church. Oc '66, 147. Kehler. Oc '69, 147. The Mcnnonites and the City. Waldemar Jnii7.cn. Mcnno Simons. John F. Kauffman. Ja '68. 23. MINISTERS Oc '68. 186. The Quiet Revolution: Menno Simons William Mennonite Intelligentsia in Russin. N. J. Klassen. Mcnnonites and Confrontation. Josepli Smuckcr. Keeney. Ja '70, 15. (Cover). Apr '69, 51. Ja '70, 38. _ The Restitution of the Witness: Mcnno Simons. The Mennonitcs in Soviet Russia. Gerhard Hilde The Mennonitcs—A Marxist View. A Book Re Apr '67, 92. brand. Ju '69, 108. view. Abram Wallmann. Ju '69, 124. Some Recent Publications. Cornelius Krahn. The Sommerfeld Mennonites of Manitoba. Mcn The Mennonite Syndrome. William Klassen. Ju Ju '66, 144. no Hildebrand. Ju '70, 99. '66, 139. Overcoming Mennonite Group Egoism. Johannes Harder. Ja '68, 3. MENNO SIMONS LECTURESHIP MINORITIES See Ja '70 issue. Books on Religious and Ethnic Groups. Ju '69, Research on Urban Mcnnonites. Cornelius Kmhn. 113. Oc '68, 189. Psycho-Social Changes Within a Metropolitan MENTAL HEALTH Religious Minority. William Dyck and John MENNONITES, CANADIAN The Birth of Mennonite Mental Health Services Sawatzky. Oc '68, 172. The Indian and the Canadian Mcnnonites. Al in Russia. Oc '66, 188. Religious and Ethnic Groups. Laws, Decrees, fred Heinrichs. Ja '67, 27. Change and Mental Health. Otto D. Klassen. and Actions. Ju '69, 122. Language Differentiation Among t>’e Low Ger Oc '66, 154. man Mcnnonites of Manitoba. Henry D. Dyck. Community Mental Health. William Klassen. Ju '67, 117. Oc '66, 153. MISSIONARIES The Low German of the Canadian Mcnnonites. A Community Mental Health Center and the The Challenge As I See It. S. F. Pattnabcckcr. Jack Thicsscn. Ju '67, 110. Churches. Elmer M. Edigcr. Oc '66, 160. Ja '66. 8. _ Manitoba Mcnnonites in the Rural-Urban Shift. Consultation for Psychiatrists. William Klassen. The Christian and Non-Christian Religions. John Friesen. Oc '68, 152. Oc '66, 158. V. E. Devndutt. Ja '66, 33. Mcnnonites in Vancouver: A Survey. Peter Let- Eden Mental Health Center. William Klassen. “The New Missionary.” Ja '66, 35. kcinann. Oc '68, 160. Oc '66, 182. Reciprocity in Identification. Jacob A. Loewen. A Perspective on Canadian Mennonite Urbani How the Vision Grew. Larry Kehler. Oc '66, 165. Ja '66. 10. zation. Leo Dricdger. Oc '68, 147. Kern View Hospital. Larry Kehler. Oc’ 66, 181. The Role of the Western Missionary in Africa Kings View Hospital. Larry Kehler. Oc '66, 171. Today. Johnson Rakama and Timothy Shindi- Mennonite Mental Health Services. Oc '66, 184. ka. Ja '66, 22. MENNONITES, GERMAN Prairie View. Larry Kehler. Oc ’66, 174. Training Missionaries for Today’s World. Donald Family Trees of North German Mennonitcs The Role of the Church in Mental Health. N. Larson. Ja '66, 4. (Iioosen, Dirksen, Ficgutli. Entz, Dueck). Ernest Boyer, ct. al. Oc '66, 147. Was It Fate? Christena Duerksen. Ja '66, 36. Kurt Kauenhoven. Ja '69, 34. Toward a Theology of Care. Myron Ebersole. The Younger Churches and the West. Ferdi Oc '66, 149. nand Ediger. Ja '66, 19. MENNONITES, KANSAS As Others Saw Them. Noble L. Prentis, ct. al. MEXICO MISSION Apr '70. 59. The Low German of the Canadian Mennonitcs. A Believing People Today. T. Catiby Jones. Books in Review. Ja '69, 44. Jack Thicsscn. Ju '67, 110. Oc '67, 188. From Danzig to Elbing. Joyce Gaeddert. Apr '70, Low German in Mexico. James R. Januith. Oc Books in Review. Oc '66, 192; Ja '68, 47; Oc '70, 180. '69. 186. Kansas Mennonite Settlements. 1877, Part I. Mennonites Colonization and Agriculture in The Challenge as I See It. S. F. Pannabeckcr. _ C. B. Schmidt. Apr '70. 51. Mexico. Leonard Sawatzky. Ju '66, 134. .. J® ’G(\ °; Kansas Mennonite Settlements, 1877, Part II Multilingualism Among the Old Colony Menno The Christian and Non-Christian Religions. V. E. (illustrations). Apr '70, 65. nites. James R. Jaquith. Ju '69, 137. Devadutt. Ja ’66, 33. The Church Crossing Frontiers. Orlando A. Wahner. Ja ’66, 3. MENNONITES, MANITOBA MICHALIN The Future of the Mennonite Brotherhood. Daut Dar ft. Harold Funk. Ju '70, 112. Heinrich Heese (1787-1868) Autobiography. Apr H. J. Goertz. Oc ’67, 156. The Sommerfeld Mennonites of Manitoba. Men '69, 66. Historical Records of the Younger Churches. no Hildebrand. Ju '70, 99. Melvin Gingerich. Oc ’70. 183. New Wineskins for Old Wine. Delbert Wiens. MIEREVELD, MICHAEL J. VAN Apr ’66, 51. MENNONITES, MEXICO The Anabaptists and Art. The Dutch Golden Age Rise Up and Walk. Henk Bremer. Oc ’67, 150. see Mexico. of Painting. Robert W. Regier. Ja '68, 16. MOBY DICK MENNONITES, RUSSIAN MIGRATION Heresy and Theological Literary Criticism. May Barbara. Gertrud Paulus Reno. Oc '70, 165. As Others Saw Them. Noble L. Prentis. Apr '70, nard Kaufman. Ju ’66, 118. B. B. Janz and the Mennonite Emigration. John 59. B. Toews. Ju '68, 111. B. B. Janz and the Mennonite Emigration. MOFFETT, Thomas F. A Communication. A. B. Enns. Oc ’69, 164. John B. Toews. Ju '68, 111. The Beat of Today's World in Worship. Ja ’67, The Contemporary Russian Mcnnonites. G. Books in Review. Ju '67, 143. 40. Lohrenz. Ju '69, 114. From Central Asia to America. Douglas Hale. Cultural Interaction Among the Mennonitcs in Ju '70, 133. Russia. Walter^ Quiring. Apr '69. 61. From Danzig to Elbing. Joyce Gaeddert. Apr '70, MOLOTSCHNA The Cultural Life Among the Mennonites of Abraham Thicssen: A Mennonite Revolutionary? Russia. IT. Goerz. Ju '69. 98. From Danzig to Russia; The First Mennonite Cornelius Krahn. Apr ’69, 73. A Diamond Ring from the Czar. Mrs. J. E. Migration. David G. Rcinpel. Ja '69. 8. At the Molotschnaya. Johann II. Janzen. Oc ’69, Eiitz. Oc '70, 185. The Huttcrites During World War I. John D. 155. Literary Efforts Among the Mennonitcs of Rus Unruh Ju '69, 130. At the Molotshnaya—A Visit, 1890. Peter J. Epp. sian Background. Cornelius Krahn. Oc '69, 166. The Johann Bartsch Monument: From Russia to Epp. Oc ’69, 151. The Mennonites in the Early Soviet Period. _ Canada. Gerhard Lohrenz. Ja '69. 29. John B. Toews. Ju '69, 101. Kansas Mennonite Settlements, 1877, Part I. “The Good Old Days” A Russian Mennonite Mennonite Intelligentsia in Russia. N. J. Klas C. B. Schmidt. Apr '70, 51. Document from 1835. Ja ’68, 31. sen. Apr '69, 51. Manitoba Mennonites in the Rural-Urban Shift. Heinrich Heese (1787-1868) Autobiography. Apr The Mennonitcs—A Marxist View. Abram Wall John Friesen. Oc’ 68, 152. ’69, 66. mann. Ju '69, 124. Martensville: Half-Way House to Urbanization. The Mennonites of Russia Today. Cornelius The Mennonitcs of Russia Today. Cornelius Herbert Peters. Oc '68. 164. Krahn. Ju ’69, 116. Krahn. Ju _'69, 116. Mennonites and Civil Service. Frank H. Epp. Transition from Dutch to German in West The Mennonites in Soviet Russia. Gerhard Hilde Oc '68, 179. Prussia. Jacob A. Duerksen. Ju ’67, 107. brand. Ju '69, 108. Mennonite Colonization and Agriculture in Mex Russia Revisited. Cornelius Krahn. Oc '70, 147. Village Nicknames Among the Mennonites in ico. Leonard Sawatzky. Ju '66, 134. Village Nicknames Amoig the Mennonitcs in Russia. Gerhard Wiens. Oc '70, 177. Mennonite Migrations as an Act of Protest. Cor Russia. Gerhard Wiens. Oc '70, 177. nelius Krahn. Ja '70, 20. The Mennonites in Soviet Russia. Gerhard Hilde MENNONITES, SWISS brand. Ju '69, 108. MOORE, Warren Kansas Mennonite Settlements, 1877, Part I. The Sommerfeld Mennonites of Manitoba. Men Ethnic Mennonites? Ja ’67, 25. C. B. Schmidt. Apr ’70, 51. no Hildebrand. Ju '70, 99. Some Remained Behind. Jacob A. Duerksen. Some Remained Behind. Jacob A. Duerksen. Oc ’70, 175. MORAVIA Oc’ ’70, 175. Among the Habaner of Czechoslovakia. Gary Transition from Dutch to German in West Waltner. Apr '66, 84. MENNONITES, WEST PRUSSIAN Prussia. Jacob A. Duerksen. Ju '67, 107. A Hutterite Mill of 1612. Gary Waltner. Apr ’66, Kansas Mennonite Settlements. 1877, Part I. 90. C. B. Schmidt. Apr '70, 51. MILLER, John The Mennonitcs in Prussia. A Statistical Dis Creativity and Disciplcship. Ju '66, 111, MOSCOW tribution. Adalbert Goertz. Apr '69, 83. The Renewal of the Church. Apr '66, 57. Russia Revisited. Cornelius Krahn. Oc ’70, 147.
JANUARY 1 971 43 ■
MOUNDRIDGE, KANSAS NEUFELD, PETER Mennonite Colonization and Agriculture in Mex Kansas Mcnnonitc Settlements, 1877, Part II. Mcnnonitc Intelligentsia in Russia. N. J. Klassen. ico. Leonard Sawatzky. Ju '66, 134. Apr ’70, 65. Apr ’69, 51. Mcnnonitc Migrations as an Act of Protest. Some Remained Behind. Jacob A. Dtierkscn. Cornelius Kralin. Ja '70, 20. Multilingualism Among the Old Colony Menno Oc ’70, 175. NEWTON, KANSAS nites. James R. Jaquith. Ju ’69, 137. Kansas Mcnnonitc Settlements, 1877, Part I: The Sommerfeld Mcnnonitcs of Manitoba. Men MOZAMBIQUE Text. C. B. Schmidt. Apr ’70, 51. no Hildebrand. Ju ’70, 99. The Peace Witness and Revolutionary Movements. Kansas Mcmionite Settlements, 1877, Part II. Books in Review. Ja '69, 44. Vincent Harding. Oc ’67, 161. Apr '70, 65. Psycho-Social Changes Within a Metropolitan The Wildest of Cow Towns: Newton. Clayton Religious Minority. William Dyck and John MUENSTER R. Koppes. Ju ’ 68, 115. Sawatzky. Oc ’68, 172. The Breakdown of the Witness. Apr _’70, 06. Dutch Anabaptism and the Muensterites. Cor NIEBUHR, REINHOLD ORGANS nelius Krahn. Ju ’68, 120. The Christian Dilemma: The Politics of Morality. Fine Arts Center. Monica Gross. Ja ’66, 107. Tile Quiet Revolution: Menno Simons. William Harold H. Gross. Apr '68, 59. Keeney. Ja ’60, 15. A Martyrs’ Mirror Digest. Apr ’67, 53. OTTAWA NONCONFORMITY Mennonites and the Civil Service. Frank H. Epp. New Books in Brief. Cornelius Kralin. Ju ’68, The Agony of Civic Isolation: Mennonites in Oc ’68, 179. 142. World War I. James C. Juhnke. Ja ’70, 27 Books in Review. Ju '67, 140. Mcnnonitc Migrations as an Act of Protest. Rise Up and Walk. Ilenk Bremer. Oc ’67, 150. Cornejius Kralin. Ja ’70, 20. P Mennonites and Urban Culture: An Opportunity MUENTZER, THOMAS in Nonconformity. Hugh S. Hostetler. Ja ’69, PAGE, KIRBY Basic Anabaptist Beliefs or a Consensus Mcntio- Nonviolence and the Peace Movement: The niticus. Walter Klaassen. Oc '67, 178. Toward a Restitution of the Witness. Cornelius Americanization of Gandhi. Charles Chatfield. Books and Issues. Ja ’68, 44. Kralin. Apr '67, 51. Oc ’70, 155. Books in Review. Ja ’69, 44. See also ISOLATIONISM and ETHNOCEN- Letters to the Editor. Hans-Jucrgcn Gocrtz. Ja TRISM. PALESTINE ’ 68, 22. Barbara. Gertrud Paulus Reno. Oc ’70, 165. Widening^ the Concent of the Reformation. Cor NONRESISTANCE Epp. Frank H. Whose Land Is Palestine? Re nelius Kralin. Apr '70, 86. The Agony of Civic Isolation: Mennonites In viewed by Alvin J. Bcachy. Oc ’70, 173. World War I. James C. Juhnke. Ja ’70, 27. A Mennonite “ Zionist” Movement? Cornelius MUSIC At the Molotshuaya—A Visit, 1090. Peter C. Krahn. Oc ’70, 171. A Christian View of the Fine Arts. Walter Epp. Oc ’69, 151. Klassen. Ju '66, 99. A Believing People Today. T. Canby Jones. Oc PANNEBECKER, S. F. Cultural Interaction Among the Mcnnonitcs in ’67, 188. The Challenge As I Sec It. Ja ’66, 8. Russia. Walter Quiring. Apr ’69, 61. Books in_ Review. Ja ’69. 44; Oc ’69, 186. Fine Arts Center. Monica _ Gross. Ju ’66, 107. The Christian Dilemma: The Politics of Morality. PARAGUAY A Mcnnonitc Hymn Tradition. Walter Jost. Ju Harold _H. Gross. Apr ’68. 59. Fifty Years Society of Brothers (1920-1970). ’66, 126. The Christian in a World of Power. Gordon Robert Friedmann. Oc ’70, 159. D. Kaufman. Apr ’66, 65. Historical Records of the Younger Churches. MUSTE, A. J. A Diamond Ring from the Czar. Mrs. I. E. Melvin Gingerich. Oc ’70, 183. Nonviolence and the Peace Movement: The Entz. Oc '70, 185. Reciprocity in Identification. Jacob A. Loewcn. Americanization of Gandhi. Charles Chatficld. The Human Family and Vietnam. James Doug Ja ’66, 10. Oc ’70, 155. lass. Apr ’66, 68. To Peter and Elfricda Dyck. Clara K. Dyck. The Hutteritcs in Contemporary Society. George Oc;69, 183._ G. Thielman. Ja ’70, 42. Training Missionaries for Today’s World. Donald N The Hutteritcs During World War I. lohn D. N. Larson. Ja '66, 4. Unruh. Ju ’69, 130. NACDFCO J. G. Ewert—A Mcmionite Socialist. James C. Mcmionite Research in Progress. Kralin. Ginger- Juhnke. Ja ’68, 12. PAULUS, BARBARA ich, Jacobszoon. Ju ’67, 134; Ju '68, 132; John P. Klassen—Artist and Teacher. Larry Barbara. Gertrud Paulus Reno. Oc '70, 165. Apr ’69, 89. Kehler. Oc ’69, 147. John Schräg Espionage Case. James C. Juhnke. PAULUS, CHRISTOPHER NAMES _ Ju ’67, 121. Barbara. Gertrud Paulus Reno. Oc ’70, 165. The Sommerfeld Mcnnonitcs of Manitoba. Men Kansas Mennonite Settlements, 1877, Part II. A Mennonite “ Zionist” Movement? Cornelius no Hildebrand. Ju '70, 99. Apr ’70, 65. Krahn. Oc ’70, 171. Village Nicknames Among the Mcnnonitcs in Mennonites and the Civil Service. Frank H. Epp. Russia. Gerhard Wiens. Oc ’70, 177. O c ’68, 179. PAWNEE ROCK, KANSAS The Mennonites in the Early Soviet Period. Kansas Mennonite Settlements, 1877, Part I: NATIONAL ADVISORY COMMISSION ON John B. Tocvvs. Ju ’69, 101. Text. C. B. Schmidt. Apr ’70, 51. The Mennonites—A Marxist View; A Book CIVIL DISORDERS Review. Abram Wallmann. Ju ’69, 124. Separate and Unequal. Howard Snider. Ju ’68, Menno Simons and Secular Authority, lohn F. PEACE 100. KaufTman. Ja '68, 23. Sec NONRESISTANCE Nonviolence and the Peace Movement: The NATIONALISM, PATRIOTISM Americanization of Gandhi. Charles Chatfield. PENNER, Randy Books in Review. Apr ’60, 93: Ja '70, 48. Oc ’70, 155. Commercial Art. Ju '66, 115. The Christian Dilemma: The Politics of Morality. The Peace Witness and Revolutionary Movements. Harold H. Gross. Apr ’68, 59. Vincent Harding. Oc ’67, 161. PENNSYLVANIA Cultural Interaction Among the Mcnnonitcs in Toward a New Understanding of Nonresistance. The Springs Folk Festival. Jan Gleysteen. Ju ’67, Russia. Walter Quiring. Apr '69. 61. Stanley Bohn. Ja ’67. 14. The Hutteritcs During World War I. John D. Where Have All the Lovers Gone? Vincent Unruh. Ju ’69, 130. Harding. Ja '67, 5. John Schräg Espionage Case. James C. Juhnke. PERSECUTION, RELIGIOUS Ju ’67, 121. Books in Review. Ju '70, 142. The Hutteritcs During World War I. John D. O Unruh. Ju ’69, 130. NAVALL, DEDRICH John Schräg Espionage Case. James C. Juhnke. Dcdrich Navall—Writer and Teacher. Lotte OAKLAWN PSYCHIATRIC CENTER Ju ’67. 121. Naval!. Oc ’69, 161. A Community Mental Health Center and the Menno Simons and Secular Authority. John F. Literary Efforts Among the Mennonites of Rus Churches. Elmer M. Edigcr. Oc '66, 160. Kauffman. Ja ’68, 23. sian Background. Cornelius Kralin. Oc '69, 166. The Psychiatric Centers. An Active Year. Larry Toward a Restitution of the Witness. Cornelius On the Banks of the Dnieper. Oc ’69, 157. Kehler. Oc '66, 178. Krahn. Apr '67. 51. See also MARTYRS NAVALL, Lotto OAK OF CHORTITZA Dcdrich Navall—Writer and Teacher. Oc ’69, 161. Russia Revisited. Cornelius Kralin. Oc ’70, 147. PETERS, Elisabeth A Tribute to Arnold Dyck. Ja '69, 3. NEGRO The Beat of Today’s World in Worship. Thomas ODESSA _ _ F. Moffett. Ja ’67, 40. Barbara. Gertrud Paulus Reno. Oc '70, 165. PETERS, Herbert Teaching in a Segregated School. Patricia Martin. Martcnsville: Half-Way House to Urbanism. Oc Ja ’67, 37. '68, 164. See also BLACKS and RACE. OKLAHOMA From Central Asia to America. Douglas Hale. PETERS, Victor Ju ’70, 133. NETHERLANDS Kurt Kaucnhoven Bibliography. Apr ’69, 87. The Puritans of the Netherlands. Keith Sprunger. Some Recent Publications. Cornelius Krahn. Ju Ju ’70, 139. OLD COLONY MENNONITES ’66, 143. Widening the Concept of the Reformation. Books in Review. Ja '70, 27. Cornelius Kralin. Apr ’70, 86. Letters and Issues. Ju ’68, 114. PICASSO, PABLO See also Art, Menno Simons, Muenster, Meimo- Low German in Mexico. James R. Jaquith. Recent Protest Art. Robert W. Regier. Apr ’68, nitc World Conference Oc ’70, 180. 70.
44 MENNONITE LIFE PIETISM PRAGUE PEACE CONFERENCE Where Have All The Lovers Gone? Vincent A Believers’ Church Conference. Maynard Shelly. Letters and Issues. Ju '68, 114. Harding. Ja ’67, 5. Oc ’67, 185. Books in Review. Ja ’69, 44. PRAIRIE VIEW RAILROADS A Mcnnonite “ Zionist” Movement? Cornelius A Community Mental Health Center and the Kansas Mennonitc Settlements, 1877, Part I, II. Krahn. Oc ’70, 171. Churches. Elmer M. Edigcr. Oc ’66, 160. C. B. Schmidt. Apr '70, 51. A People in Community—Contemporary Rele The Psychiatric Centers. An Active Year. Larry vance. J. Lawrence Burkholder. Ja ’68, 5. Kehler. Oc ’66, 174. RAKAMA, Johnson The Role of the Western Missionary in Africa PLATT, Katnala PRENTIS, Noble L. Todap. Ja ’66, 22. A Winter Race. Ju ’70, 132. As Others Saw Them. Apr '70, 59. RECONCILIATION PROHIBITION A Ministry of Reconciliation. Orlando A. Walt PLOUGH PUBLISHING HOUSE J. G. Ewert—A Mcnnonite Socialist. James C. ner. Ja '67, 35. Fifty Years Society of Brothers (1920-1970). Juhnke. Ja ’68, 12. See Also FORGIVENESS. Robert Friedmann. Oc ’70, 159. PROPHECY REDEKOP, Calvin POETRY Epp, Frank H. ll'hose Land is Palestine? Re Society and Personal Decision. Ja ’66, 37. A. B. Enns—Poet and Art Critic. Jan Herchen- viewed by Alvin J. Beachy. Oc ’70, 173. roeder. Oc ’69, 163. Gerald B. Winrod: Deluded Defender of the REDEKOP, D. Adam in the Garden. Elmer F. Sudcrman. Ja '68, Faith. John Waltner. Ja ’69, 30. Manitoba Mennonites in the Rural- Urban Shift. 42. A People in Community—Contemporary Rele John Friesen. Oc ’68, 152. Books in Review. Ju '69, 144. vance. J. Lawrence Burkholder. Ja ’68, 5. De Buaschsaen. Gerhard Wiens. Ja ’68. 37. REFORMATION Doctrine. Jacob Sudermann. Ju ’67, 101. PROTEST Books in Review. Ju ’70, 142. Easter, 1966. Elaine Sommers Rich. Apr '66, 67. Mennonitc Migrations as an Act of Protest. Conditions for a Revolutionary Century. William Eventide. Lorraine J. Kaufman. Oc *70, 190. Cornelius Krahn. Ja ’70. 20. Keeney. Ja ’70, 3. The Farmer’s_ Son. Gerhard Wiens, (translation Nonviolence and the Peace Movement: The The Radical Reformation. George H. Williams. by Jack Thiesscn and Charlotte Kennedy). Ja Americanization of Gandhi. Charles Chatficld. Apr ’70, 75. ’68, 37. Oc '70. 155. Some Recent Publications. Cornelius Krahn. Few Know Low German. Elmer F. Suderman. On the Quality of Discontent. Orville L. Voth. Ju ’66, 143. (Translator). Ju ’67, 116. Oc '70. 186. Widening the Concept of the Reformation. For Martin L. King, Jr. John C. Reztnerski. Cornelius Krahn. Apr ’70, 86. Ju ’68, 99. Recent Protest Art. Robert W. Regier. Apr ’68, Fortitude. Mary Toews. Ju ’66, 125. Hinge. Elaine Sommers Rich. Ju ’70, 132. REFUGEES His Willow. Gerhard Wie ns._ (Translation by Jack PRZECHOVKO MENNONITE CHURCH To Peter and Elfrieda Dyck. Clara K. Dyck. Thiesscn and Charlotte Kennedy), la '68, 35. Some Remained Behind. Jacob A. Duerksen. Oct ’69, 183. Inevitability. Elaine Rich. Ju ’68, 118. Oc ’70, 175. In the Lonely Night. Elmer F. Suderman. Ja PSYCHIATRY REGEHR, T. D. ’68, 39. Brook Lane Psychiatric Center. Larry Kehler. Mennonites and the Civil Service. Frank H. Epp. Letters to Daughters. Ruth Carper Eitzen. Oc Oc ’66, 167. Oc ’68, 179. ’70, 105. Consultation for Psychiatrists. William Klassen. Literary Efforts Among the Mennonites of Rus Oc ’66, 158. REGIER, Arnold sian Background. Cornelius Krahn. Oc '69, 166. Financial Reports. William Klassen. Oc '66, 185. My Visit in Danzig. Apr ’70, 6-1. Low German in Mexico. James R. Jaquith. Oc Oaklawn Psychiatric Center. Larry Kehler. Oc ’70, 180. _ ’66. 178. Low German Poetry. Gerhard Wiens (translation The Psychiatric Centers, Larry Kehler. Oc ’66, REGIER, HEINRICH AND JAKOB by Jack Thiesscn and Charlotte Kennedy). 167. Kansas Mcnnonite Settlements, 1877, Part II. Ja ’68, 34. See also MENTAL HEALTH. Apr ’70, 65. The Mottled Midnight. Elmer F. Suderman. Ju ’68. 108. PUERTO RICO REGIER, Robert W. The Mourner. Jacob Sudermann. Ju ’67, 101. Historical Records of the Younger Churches. The Anabaptists and Art—The Dutch Golden Old People’s Homes. Elaine Sommers Rich. Ju Melvin Gingerich. Oc ’70, 183. Age of Painting. Ja ’68, 16. ’66, 128. Art and Environment. Ju ’67, 105. On Her Being Arrived at the Age Forty-two. Recent Protest Art. Apr ’68, 70. Elaine Sommers Rich. Ju ’70, 131. PURITANS Philosophy Lesson. Elmer F. Suderman. Ju '70, A Believing People Today. T. Cnnby Jones. Oc ’67, 188. REINLAND VILLAGE, MANITOBA 132. Daut Darp. Harold Funk. Ju ’70, 112. Plautdielsch. J. H. Janzen. Ju ’67. 116. Books in Review. Ju ’67, 143; Oc ’69, 186. Poems (Au/ meines Vaters Grab, Noch sind des The Puritans of the Netherlands. Keith Sprungcr. Herbstes Sacnge. . . . Die Bohne rankt. . . , Ju ’70, 139. RELIEF SERVICE Abend). A. B. Enns. Oc ’69, 165. B. B. Janz and the Mcnnonite Emigration. John Poems by Peter Johann Klassen. Ju ’70, 108. B. Toews. Ju '68, 111. Poems (Matins, Scapino the Poet). Warren Q J. G. Ewert—A Mennonitc Socialist. James C. Kliewer. Ju ’70, 132. QUAKERS Juhnke. J a ’68, 12. Poems (Episode 3 in Pain of From the Cross A Believing People Today. T. Cnnby Jones. Mennonitc Benevolence and Civic Identity: The and First Step). Elisabeth Wenger. Oc '69. 178. Oc ’67. 188. Post-War Compromise. James C. Juhnke. Ja ■Sien Wiedeboom. Gerhard Wiens. Ja '68, 35. ’70. 34. The Significance of the Poetic Act. Paul Wiebe. The Mennonites in the Early Soviet Period. John Ju ’66, 122. QUIRING, Walter B. Toews. Ju ’69, 101. Thy Kingdom Come. Elmer F. Suderman. Ja Cultural Interaction Among the Mennonites in “ Naked and Ye Clothed Me” : The Story of ’68. 42. Russia. Apr ’69, 61. Mcnnonite Disaster Service. Clayton Koppes. To Peter and Elfrieda Dyck. Clara K. Dyck. Apr ’66 72. Oc ’69, 183. R Serving A Nation in Agony. William Keeney. To^Save the World. John F. Kauffman. Apr ’68, Apr ’68, 54. RABER, Merrill To Young Revolutionaries. Elaine Sommers Rich. Books in Review. Apr '68, 94. Oc ’70, 190. REMBRANDT Transcendence. Jacob Sudermann. Ja ’68. 39. The Anabaptists and Art. The Dutch Golden RACE Age of Painting. Robert W. Regier. Ja ’68, 16. Traum-Wahrheit. Clara K. Dyck. Oc ’70, 184. An African Views America. John T. Akar. Ja Yorifumi Yaguchi—A Japanese Mcnnonite Poet. Rembrandt and Dutch Mennonitc Artists in ’67, 19. Mcnnonite Life. Ja ’68, 21. Elaine Sommers Rich. Ja ’68, 40. Black Power in the White Perspective. George You Are the Soul. Jacob Sudermann. Ju ’67, 130. Where East and West Met. Wicher Veen. Oc E. Riddick. Ja '67, 29. ’67, 159. A Winter Race. Katnala Platt. Ju ’70, 132. Books in Review. Ja ’67, 47. The Church in a Racially Changing Community. POLAND David Ewert. Ja ’67, 41. REMPEL, David G. My Visit in Danzig. Arnold Regier. Apr ’70, 64. Ethnic Mennonites? Warren Moore. Ja ’67, 25. From Danzig to Russia The First Mcnnonite “The Good Samaritan.” Clarence Jordan. Ja ’67, Migration. Ja ’69, 8. POLITICS The Indian and the Canadian Mennonites. RENO, Gertrud Paulus The Christian Dilemma: The Politics of Morality. Alfred Heinrichs. Ja ’67, 27. Barbara. Oc ’70, 165. Harold H. Gross. Apr ’68, 59. A Ministry of Reconciliation. Orlando A. Walt Gerald B. Winrod: Deluded Defender of the ner. Ja ’67, 35. Faith. John Wahner. Ja '69, 30. Race, An International Problem. Don Jacobs. RESEARCH J. G. Ewert—A Mcnnonite Socialist. James C. Ja ’67, 23. Bethel College Studies. John M. Janzen and Juhtike. Ja ’68, 12. Separate and Unequal. Howard Snider. Ju '68, James JuhtiKc. Ju ’68, 138. European Research in Anabaptist-Mcnnonite Teaching in a Segregated School. Patricia Martin. History. Heinold Fast. Ju ’68, 128. POTEMKIN Ja ’67, 37. Mcnnonite Research in Progress. Gingerich, From Danzig to Russia; the First Mennonitc Toward a New Understanding of Nonresistance. Krahn, Jacobszoon. Apr ’66, 92; Ju ’67, 134; Migration. David G. Rctnpel. Ja ’69, 8. Stanley Bohn. Ja ’67, 14. Ju ’68, 132; Apr ’69, 89; Apr ’70, 90.
JANUARY 1971 45 The Cultural Life Among the Mennonites of Mennonite Intelligentsia in Russia. N. J. Klassen. Research on Urban Mennonites. Cornelius Krahn. Apr ’69, 51. Oe ’6B, 189. Russia. H. Gocrz. Ju ’69, 99. From Danzig to Russia The First Mennonite Some Marks of a Christian Scholar. Reinhard H. Migration. David G. Rempcl. Ja ’69, 8. A nr * (\f\ 7ft REVOLUTION “The Good Old Days” A Russian Mennonite Abraham Thicssen: A Mennonite Revolutionary? Document From 1835. John B. Tocws. Ja ‘68, SCHLEIERMACHER, FRIEDER1CH Cornelius Krahn. Apr ’69, 73. 31. Heresy and Theological Literary Criticism. May Books in Review. Ja ’69, 44. Heinrich Hcese (1787-1868). Apr ’69, 66. _ nard Kaufman. Ju ’66, 118. Conditions for a Revolutionary Century. William The Johann Bartsch Monument: From Russia to Keeney. Ja '70, 3. „ Canada. Gerhard Lohrcnz. Ja ’69, 29. SCHRÄG, JOHN Crossroads at Amsterdam. Cornelius Krahn. Oc Khortitsa Today. Ju ’69, 120. ’67, 153. lohn Schrag Espionage Case. James G. Juhnke. Language Differentiation Among the Low Ger Ju ’67, 121. Learning the Wrong Lessons. Keith L. Spningcr. man Mennonites of Manitoba. Henry D. Dyck. Apr ’68, 64. Ju ’67, 117. Letters to the Editor. Hans-Juergen Gocrtz. Ja Literary Efforts Among the Mennonites of SCHRAG, Myron ’68, 22. Russian Background. Cornelius Krahn. Oc ’69, Finding God and Neighbor. Ja ’70, 41. Mennonites and Confrontation. Joseph Smucker. 166. Ja '70, 38. . Mennonite Intelligentsia in Russia. N. J. Klassen. SCIENCE The Peace Witness and Revolutionary Move Apr ’69, 51. _ The Scientist and War. Orville L. Voth. Apr ’68, ments. Vincent Harding. Oc ’67, 161. Mennonite Migrations ns an Act of Protest. 84. The Quiet Revolution: Menno Simons. William Cornelius Krahn. Ja ’70, 20. Keeney. Ja ’70, 15. . The Mennonites in the Early Soviet Period. SCHWENCKFELD To Young Revolutionaries. Elaine Sommers Rich. John B. Toews. Ju ’69, 101. Oc ’70, 190. The Anabaptist View of the Holy Spirit. Peter The Mennonites—A Marxist View. A Book J. Klassen. Ja ’68, 27. Review. Abram Wallmann. Ju ’69, 124. REVOLUTION, RUSSIAN The Mennonites of Russia Today. Cornelius The Mennonites in the Early Soviet Period. Krahn. Ju ’69, 116. SECULARISM John B. Tocws. Ju ’69, 101. The Mennonites in Soviet Russia. Gerhard Hilde The Anabaptists and We. Robert Friedmann. The Mennonites in Soviet Russia. Gerhard Hilde brand. Ju ’69, 108. Ju ’67, 99. brand. Ju ’69, 108. On the Banks of the Dnieper. Dedrich Navall. Mennonites and Urban Culture: An Opportunity On the Banks of the Dnieper. Dedrich Navall. Oc ’69, 157. in Nonconformity. Hugh S. Hostetler. Ja ’69, Oc ’69, 157. Religious and Ethnic Groups. Laws, Decrees, and 39. Actions. Ju ’69, 122. REZMERSK1, John C. Russia Revisited. Cornelius Krahn. Oc ’70,147. _ SEGAL, GEORGE For Martin L. King, Jr. Ju ’68, 99. Village Nicknames Among the Mennonites in Recent Protest Art. Robert W. Regier. Apr ’68, Russia. Gerhard Wiens. Oc ’70, 177. 70. RICH, Elaine Sommers Books in Review. Ju ’66, 144; Oc ’66, 191; RUDNERWE1DE MENNONITE CHURCH SELBSTSCHUTZ Ja ’68, 47; Oc ’70, 191. The Sommerfeld Mennonites of Manitoba. Men The Mennonites in the Early Soviet Period. Easter, 1966. Apr ’66, 67. no Hildebrand. Ju ’70, 99. John B. Tocws. Ju ’69, 101. Hinge. Ju ’70, 132. Inevitability. Ja ’68, 118. RUISDAEL, JACOB VAN SHELLY, Maynard Old People's Homes. Ju ’66, 128. The Anabaptists and Art. The Dutch Golden Age A Believers’ Church Conference. Oc ’67, 185. On Her Being Arrived at the Age Forty-two. of Painting. Robert W. Regier. Ja ’68, 16. Books in Review. Apr. ’68, 95. Ju ’70, 131. Has the Press Failed Us? Apr ’68, 88. To Young Revolutionaries. Oc ’70, 190. RUYSDAEL, SALOMON VAN Yorifuini Yaguchi—A Japanese Mennonite Poet. The Anabaptists and Art. The Dutch Golden SHENK, Stanley C. Ja ’68, 40. Age of Painting. Robert W. Regier. Ja ’68, 16. American Mennonite Fiction. Ju ’68, 119. RICHERT, P. H. SHINDIKA, Timothy The Agony of Civic Isolation: Mennonites in S The Role of the Western Missionary in Africa World War I. James C. Juhnke. Ja ’70, 27. SABUGARA, ANRELIANO Today. Ja ’66, 22. RIDDICK, George E. Reciprocity in Identification. Jacob A. Locwcn. Ja ’66, 10. SIEMENS, JOHANN Black Power in the White Perspective. Ja ’67, Heinrich Hcese Autobiography. Apr ’69, 66. 29. SAINT JODER A Yoder Patron Saint? Rachel W. Kreidcr. Ju SILK INDUSTRY RIEDMANN, PETER ’68, 103. Abraham Thicssen: A Mennonite Revolutionärs'? The Anabaptist View of the Holy Spirit. Peter Cornelius Krahn Apr. ’69. 76. J. Klassen. Ja ’68, 27. As Others Saw Them. Noble L. Prcntis, et. al. Worship Among the Anabaptists. Robert Fried SAMARKAND Apr ’70, 59. mann. Ju ’68, 109. Russia Revisited. Cornelius Krahn. Oc ’70, 147. SLUIJS, J. J. J. van RIFTON, NEW YORK SANTA FE RAILWAY The Significance of the World Conference. Oc Fifty Years Society of Brothers. (1920-1970). Apr ’70 ’67, 158. Robert Friedmann. Oc ’70, 159. SAWATZKY, John SMISSEN, C. H. van der ROOSEN FAMILY Psycho-Social Changes Within a Metropolitan Re Fine Arts Center. Monica Gross. Ju ’66, 107. Family Trees of North German Mennonites ligious Minority. Oc ’68, 172. (Roosen, Dirkscn, Ficgutht, Entz, Ducck). SMUCKER, Joseph Kurt Kaucuhoven. Ja ’69, 34. SAWATZKY, Leonard Mennonite Colonization and Agriculture in Mexi Mennonites and Confrontation. Ja ’70, 38. co. Ju ’66, 134. ROSENTHAL, RUSSIA SNIDER, Howard The Mennonites of Russia Today. Cornelius SCHARNSCHLAGER, LEOPOLD Separate and Unequal: A Summary. Ju ’68, 100. Krahn. Ju_’69, 116. The Anabaptist View of the Holy Spirit. Peter Russia Revisited. Cornelius Krahn. Oc ’70, 147. J. Klassen. Ja ’68, 27. SOCIAL ACTION Mennonites and Urban Culture: An Opportunity ROTHMANN, BERNHARD SCHELLENBERG, THEODORE R. in Nonconformity. Hugh S. Hostetler. Ja ’69, Rise Up and Walk. Hcnk Bremer. Oc ’67, 150. Theodore R. Schcllenbcrg (1903-1970) and the 39. National Archives. Apr ’70, 92. A People in Community—Contemporary Rele RUSSIA vance. J. Lawrence Burkholder. Ja ’68, 5. Abraham Thicssen: A Mennonite Revolutionary? SCHMIDT, C. B. Cornelius Krahn. Apr ’69, 73. C. B. Schmidt. Apr ’70, 49. At the Molotshnaya. Johann H. Janzcn. Oc. ’69, Kansas Mennonite Settlements, 1877, Part I: SOCIALISM 155. Text. Apr ’70, 51. J. G. Ewcrt—A Mennonite Socialist. James C. At the Molotshnaya—A Visit, 1890. Peter G. Epp. Juhnke. Ja ’68, 12. Oc ’69, 151. SCHMIDT, John F. Education for Tomorrow. William Keeney. Oc Barbara. Gertrud Paulus Reno. Oc ’70, 165. Mennonite Bibliography. Apr ’66, 93; Ju ’67, 136; ’69,- 179. B. B. Janz and the Mennonite Emigration. John Ju ’68, 138; Apr *69, 92; Apr ’70, 93. B. Tocws. Ju ’68, 111. SOCIETY OF BROTHERS The Birth of Mennonite Mental Health Services Fifty Years Society of Brothers (1920-1970). Their in Russia. Oc ’66, 188. SCHMIDT, NIKOLAI Story and Their Books. Robert Friedmann. Oc Books on Religious and Ethnic Groups. Ju ’69, Barbara. Gertrud Paulus Reno. Oc ’70, 165. ’70, 159. 113. A Mennonite “ Zionist” Movement? Cornelius Mennonite Research in Progress. Cornelius Krahn Books on Ja ’69, 48. Krahn. Oc ’70, 171. and Melvin Gingcrich. Apr '69, 89. The Contemporary Russian Mennonites. G. Loh rcnz. Ju ’69, 115. SCHOLAR Cultural Interaction Among the Mennonites in Ludwig Keller: a Prophet and a Scholar. Cor SOMMERFELD, MANITOBA Russia. Walter Quiring. Apr ’69, 61. nelius Krahn. Apr ’66, 81. Daut Darp. Harold Funk. Ju ’70, 112.
46 MENNONITE LIFE The Sommerfeld Mennonites of Manitoba. Men TAIWAN , , TORONTO no Hildebrand. Ju ’70, 99. Historical Records of the Younger Churches. Psycho-Social Changes Within a Metropolitan Melvin Gingerich. Oc ’70, 183. Religious Minority. William Dyck and John Sawatzky. Oc ’68, 172. SOUTH AFRICA Training Missionaries for Today’s World. Donald The Peace Witness and Revolutionary Movements. TANGANYIKA N. Larson. Pa ’66, 4. Vincent Harding. Oc '67, 161. Historical Records of the Younger Churches. Melvin Gingerich. Oc ’70, 183. TSHCHETTER, PAUL SPAULDING, J. Lloyd Kansas Mennonitc Settlements, 1877, Part II. Hooks in Review. Apr ’68, 94, 96; Ja ’70, 48. TASHKENT Russia Revisited. Cornelius Knihn. Oc ’70, 147. Apr ’70, 65. SPITTELMAIER, AMBROSIUS TURKESTAN Worship Among the Anabaptists. Robert Fried TEACHERS From Central Asia to Acmrica. Douglas Hale. mann. Ju '68, 109. Mennonite Intelligentsia in Russia. N. J. Klassen. Ju ’70, 133. Apr '69, 51. SPRINGER, Nelson P. Teaching in a Segregated School. Patricia Mar Mcnnonitc Bibliography. Apr ’66, 93: Ju ’67, 136; tin. Ja ’67, 37. U Ju ’68, 138; Apr '69, 92; Apr ’70, 93. UKRAINE TEMPLE CHURCH B. B. Janz and the Mennonite Emigration. SPRUNGER, Keith L. Barbara. Gertrud Paulus Reno. Oc ’70, 165. John B. Toews. Ju ’68, 109. Books in Review. Oc '69, 187. A Mennonite “ Zionist” Movement? Cornelius From Danzig to Russia; the First Mennonite Learning the Wrong Lessons. Apr '68. 64. Krahn. Oc ’70, 171. Migration. David G. Rcmpcl. Ja ’69, 8. The Puritans of the Netherlands. Ju ’70, 139. The Mennonites in the Early Soviet Period. John TEUTONIA B. Toews. Ju ’69, 101. STAYER, James M. Kansas Mennonite Settlements, 1877, Part II. The Mennonites of Russia Today. Cornelius Books in Review. Ju ’67, 141. Apr ’70, 65. Krahn. Ju ’69, 116. The Mennonites in Soviet Russia. Gerhard Hil STEINBACH, MANITOBA THEOLOGY debrand. Ju ’69, 108. The Johann Bartsch Monument: From Russia to The Anabaptist View of the Holy Spirit. Peter Canada. Gerhard Lohrenz. Ja ’69, 29. J. Klassen. Ja '68, 27. UNRUH, B. H. Basic Anabaptist Beliefs or a Consensus Mcnno- “The Good Old Days” A Russian Mennonite STOLTZFUS, Gene niticus. Walter Klaassen. Oc ’67, 178. Document from 1835. (Introduction and trans A Believing People Today. T. Canby Jones. Oc lation by John B. Toews). Ja ’68, 31. Crushing the Ones we Help. Apr ’68, 81. ’67,188. _ The Biblical Basis for Civil Disobedience. Alvin STOVES Beachy. Ja '70, 6. UNRUH, John D. Kansas Mcnnonitc Settlements, 1877, Part I. Heresy and Theological Literary Criticism. May The Huttcrites During World War I. Ju ’69, 130. C. B. Schmidt. Apr ’70, 51. nard Kaufman. Ju '66, 118. Mennonites and Urban Culture: An Opportunity URBAN MENNONITES STUDENTS in Nonconformity. Hugh S. Hostetler. Ja ’69, Language and Communication Among Urban Changing Attitudes of Mcnnonitc University Stu 39. Mennonites. Victor Docrksen. Oc ’68, 182. dents. John Bergen and David Friesen. Oc '68, Nautie van der Zijpp. T. Aiberda van der Zijpp. Mennonites and the Civil Service. Frank H. Epp. 169. Oc ’69, 174. Oc ’68, 179. N. van der Zijpp—An Appreciation. Cornelius Mennonite Family Stresses in the City. Otto H. Krahn. Oc ’69, 177. Driedger. Oc ’68, 176. STUDER, Gerald C. The Theology of the Church's Mission. John H. Psycho-Social Changes Within a Metropolitan Books in Review. Oc ’70, 191. Yoder. Ja ’66, 30. Religious Minority. William Dyck and John Toward a Theology of Care. Myron Ebersole. Sawatzky. Oc ’68, 172. STUTTGART Oc ’66, 149. A Mcnnonitc “ Zionist” Movement? Cornelius URBANIZATION Knihn. Oc ’70, 171. THIELMAN, George C. Language and Communication Among Urban The Huttcrites in Contemporary Society. Ja '70, Mennonites. Victor Doerksen. Oc ’68, 182; Manitoba Mennonites in the Rural-Urban Shift. SUDERMAN, Elmer F. John Friesen. Oc ’68, 152. Adam in the Garden. Ja '68, 42. Martcnsvillc: Half-Way House to Urbanization. American Mennonitc Fiction: A Contribution THIESSEN, ABRAHAM Herbert Peters. Oc ’68, 164. toward a Bibliography. Ju ’67, 131. Abrahain Thiessen: A Mcnnonitc Revolutionary? Mcnnonitc Family Stresses in the City. Otto H. Arnold Dyck Explains the Origin of Low Ger Cornelius Krahn. Apr ’69, 73. Driedger. Oc ’68, 176. man. Ja ’69, 5. Mennonitc Research in Progress. Cornelius Krahn Being and Doing. Apr ’66, 79. and Melvin Gingerich. Apr ’69, 89. The Comfortable Pew and the Tangled World. THIESSEN, Jack The Mennonites and the City. Waldemar Janzcn. Jan ’67, 3. Arnold Dyck—The Mennonite Artist. Apr. ’69, Oc ’68, 186. The Comic Spirit of Arnold Dyck. Oc '69, 169. Mennonites and Urban Culture: An Opportunity Few Know Low German. Ju ’67, 116. Books in Review. Ja ’70, 46. in Nonconformity. Hugh S. Hostetler. Ja ’69, In the Lonely Night. Ja '68, 39. The Farmer’s Son. Ja ’68 , 37. 39. The Mcnnonitc Character in American Fiction. His Willow. Ja ’68, 35. A Perspective on Canadian Mennonitc Urbaniza Ju ’67, 123. The Low German of the Canadian Mennonites. tion. Leo Driedger. Oc ’68, 147. The Mottled Midnight. Ju '68, 108. Ju '67, 110. Research on Urban Mennonites. Cornelius Krahn. On the Edge of the Crowd. Ju ’66, 132. Philosophy Lesson. Ju ’70, 132. Oc ’68, 189. Thy Kingdom Come. Ja ’68, 42. THIESSEN, JOHN Some Recent Publications. Cornelius Krahn. URSULA VAN BECKUM Ju ’66, 143. The Death of the Witness. Apr ’67, 78. SUDERMAN, LEONHARD Kansas Mcnnonitc Settlements, 1877, Part II. URUGUAY Apr ’70, 65. THRESHING Kansas Mennonite Settlements, 1877, Part I: Historical Records of the Younger Churches. Text. C. B. Schmidt (translated by Cornelius Melvin Gingerich. Oc ’70, 183. SUDERMANN, ABRAHAM Krahn) Apr '70, 51. Kansas Mennonite Settlements, 1877, Part II. UYLENBURG, HENDRIK VAN Apr ’70, 65. The Anabaptists and Art. The Dutch Golden Age TOEWS, ABRAHAM P. of Painting. Robert W. Regier. Ja ’68, 16. Some Recent Publications. Cornelius Krahn. SUDERMANN, HERMANN Ju ’66, 143. Kansas Mennonite Settlements, 1877, Part II. V Apr '70, 65. TOEWS, John B. VANCOUVER B. B. Janz and the Mennonite Emigration. Ju Mennonites in Vancouver—A Survey. Peter Lct- SUDERMANN, Jacob ’68, 111. kcinann. Oc ’68, 160. Doctrine. Ju ’67, 101. “The Good Old Days” A Russian Mennonite The Mourner. Ju ’67, 101. Document. Ja ’68, 31. VANDENBERG, HAN Transcendence. Ja ’68, 39. The Mennonites in the Early Soviet Period. Ju A Biblical View of Missions. Peter Fast. Ja ’66, You Are the Soul. Ju '67, 130. ’69, 101. 24. SUDERMANN, JAKOB TOEWS, Mary VEEN, Wicher On the Banks of the Dnieper. Dedrich Navnll. Fortitude. Ju ’66, 125. Where East and West Met. Oc ’67, 159. Oc ’69, 157. TOPEKA, KANSAS VERBAND DER BUERGER HOLLAENDISCHER T As Others Saw Them. Noble L. PrcntLs, et. al. HERKUNFT Apr ’70, 59. (Cover). The Mennonites in the Early Soviet Period. John TABOR COLLEGE “ Naked and Ye Clothed Me” : The Story of B. Toews. Ju ’69, 101. J. G. Ewcrt—A Mcnnonitc Socialist. James C. Mennonite Disaster Service. Clayton Koppes. “The Good Old Days” A Russian Mennonite Juhnke. Ja ’68, 12. Apr ’66, 72. Document from 1835. Ja ’68, 31.
JANUARY 1971 47 1
VERBAND DER MENNONITEN SUED- WATERLANDERS The Hutteritcs During World War I. John D. The Anabaptists and Art. The Dutch Golden Age Unruh. Ju ’69, 130. RUSSLANDS of Painting. Robert W. Regier. Ja ’68, 16. John Schräg Espionage Case. James C. Juhnke. B. B. Janz and the Mcnnonitc Emigration. John J u ’67, 121. B. Tocws. ’68, 111. The Mennonites in the Early Soviet Period. WEBER, Ralph K. John B. Toews. Ju ’69, 101. VERLOREN IN DER STEPPE Books in Review. Ja ’69, 47; Ju ’70, 142. Nonviolence and the Pence Movement: The Arnold Dyck—The Mcnnonitc Artist. Jack Thies- Americanization of Gandhi. Charles Chatficld. scn. Apr '69, 77. WEDEL, C. H. Oc ’70, 155. A Tribute to Arnold Dyck. Elisabeth Peters. Ja Ludwig Keller: A Prophet and a Scholar. Cor ’69, 3. nelius Krahn. Apr ’66, 81. WORLD WAR II Learning the Wrong Lessons. Keith L. Sprungcr. VIETNAM WENGER, Elisabeth Apr ’68, 64. The Agony of Civic Isolation: Mennonites in Poems (Episode 3 in Pain or From the Cross Mcnnonite Benevolence and Civic Identity: The World War I. James C._ Juhnke. Ja ’70, 27. and First Step). Oc ’69, 178. Post-War Compromise. James C. Juhnke. Ja Books in Review. Apr ’68, 95. ’70. 34. Called to Be Faithful. Alvin J. Bcacy. Apr ’68, WEST PRUSSIA The Mennonites in Soviet Russia. Gerhard Hil 51. From Central Asia to America. Douglas Hale. debrand. Ju ’69, 108. The Christian Dilemma: The Politics of Moral Ju ’70, 133. Nonviolence and the Peace Movement: The ity. Harold H. Gross. Apr ’68, 59. From Danzig to Elbing. Joyce Gacddcrt. Apr ’70, Americanization of Gandhi. Charles Chatficld. The Conscience of a Nation. Russell L. Mast. 62. Oc ’70, 155. Oc ’67, 147. From Danzig to Russia: The First Mcnnonitc Crushing the Ones We Help. Gene Stoltzfus. Migration. David G. Rempel. aj ’69t 8. WORSHIP Apr ’68, 81. Heinrich Hecse (1787-1868) Autobiography. Apr The Beat of Today’s World in Worship. Thomas Has the Press Failed Us. Maynard Shelly. Apr ’69, 66. F. Moffett. Ja ’67, 40. ’ 68. 88. Kansas Mcnnonitc Settlements, 1877, Part I. Some Recent Publications. Cornelius Krahn. Ttr The Human Family and Vietnam. James Doug C. B. Schmidt. Apr ’70, 51. ’66.144. lass. Apr ’66, 68. The Mennonites in Prussia. A Statistical Distri The Sommerfeld Mennonites of Manitoba. Men Interpreting the Signs. Harold H. Gross. Apr bution. Adalbert Gocrtz. Apr ’69, 83. no Hildebrand. Ju ’70, 99. ’66. 61. My Visit in Danzig. Arnold Regier. Apr ’70. 64. Worship Among the Anabaptists. Robert Fried Learning the Wrong Lessons. Keith L. Sprungcr. Some Remained Behind. Jacob A. Duerkscn. mann. Ju ’68, 109. Apr ’68, 64. Oc ’70, 175. Pacification and Development in Vietnam. John Transition from Dutch to German in West Prus WRITERS (Literary) M. Janzen. Apr ’68, 76. sia. Jacob A. Duerksen. Ju ’67, 107. Arnold Dyck—The Mcnnonite Artist. Jack Thics- The Peace Witness and Revolutionary Movements. scn. Apr ’69, 77. Vincent Harding. Oc ’67, 161. WHITEHEAD, ALFRED NORTH The Comic Spirit of Arnold Dyck. Elmer F. Recent Protest Art. Robert W. Regier. Apr ’68, The Significance of the Poetic Act. Paul Wicbe. Stidcrmnn. Oc ’69, 169. 70. Ju ’66, 122. Dedrich Navall—Writer and Teacher. Lotte Serving a Nation in Agony. William Keeney. Apr Navall. Oc ’69, 161. ’68. 54. WICHITA, KANSAS A. B. Enns—Poet and Art Critic. Jan Herchcn- The Scientist and War. Orville L. Votb. Apr ’68, roeder. Oc ’69, 163. 84. Kansas Mcnnonitc Settlements, 1877, Part I: Text. C. B. Schmidt. Apr ’70, 51. Literary Efforts Among the Mennonites of Rus sian Background. Cornelius Krahn. Oc ’69, 166. VILLAGE NICKNAMES A Tribute to Arnold Dyck. Elisabeth Peters. Ja Village Nicknames Among the Mennonites in WIEBE, Paul ’69, 3. Russia. Gerhard Wiens. Oc ’70, 177. The Significance of the Poetic Act. Ju ’66, 122. A Tribute to Peter G. Epp. Justina D. Epp. Oc ’69, 156. VOGT, Reinhard H. WIEBE, Rudy Yorifumi Yaguchi—A Japanese Mennonite Poet. Some Marks of A Christian Scholar. Apr ’66, 76. The Mcnnonitc Character in American Fiction. Elaine Sommers Rich. Ja ’68, 40. Elmer F. Sudcrinan. Ju ’67, 123. VOLGA GERMANS WUEST, EDUARD Religious and Ethnic Groups; Laws, Decrees, WIENS, Delbert A Mcnnonitc “ Zionist” Movement? Cornelius and Actions. Ju ’69, 122. New Wineskins for Old Wine. Apr ’66, 51. Krahn. Oc ’70, 171. VOLHYN1A WIENS, Gerhard Y Some Remained Behind. Jacob A. Duerkscn. Dc Iluaschsacn. Jn ’68, 37. Oc ’70, 175. Letters to the Editors. J. _H. Enns. Apr ’68, 69. YAGUCHI, YORIFUMI Sien Wiedeboom. Ja ’68, 35. Village Nicknames Among the Mennonites in Books in Review. Ja ’68, 46. VOTH, Orville L. Russia. Oc ’70, 177. Yorifumi Yaguchi—A Japanese Mcnnonite Poet. On the Quality of Discontent. Oc ’70, 186. Elaine Sommers Rich. Ja ’68, 40. The Scientist and War. Apr ’68, 84. WIENS, PETER J. YODER FAMILY Mennonites and the Civil Service. Frank II. Epp. Oc ’68, 179. A Yoder Patron Saint? Rachel W. Kreider. Ju W ’68, 103. WALDNER, JACOB S. WILLIAMS, George H. YODER, John Howard The Hutteritcs During World War I. John D. The Radical Reformation: Books and Articles. A Believers’ Church Conference. Maynard Shelly. Unruh. Ju ’69, 130. Apr ’70, 85. Oc ’67, 185. The Theology of the Church’s Mission. Ja ’66, 30. WALTNER, Erland WINROD, GERALD B. Books in Review. Oc ’69, 187. Gerald B. Winrod: Deluded Defender of the YOUTH Faith. John Waltner. Ja ’69, 30. Black Power in the White Perspective. George E. WALTNER, Gary Riddick. Ja ’67, 29. Among the Habaner of Czechoslovakia. Apr ’66, WIRSCHE, DAVID Reciprocity in Identification. Jacob A. Loewcn. 84. Z A Hutteritc Mill of 1612. Apr ’66, 90. Ja ’66, 10. WALTNER, John WITNESS ZAPOROZHE Books in Review. Apr ’68, 93. A Believing People Today. T. Canby Jones. Khortitsa Today. Ju ’69, 120. Gerald B. Winrod: Deluded Defender of the Oc ’67, 188. Russia Revisited. Cornelius Krahn. Oc ’70, 147. Faith. Ja '69, 31. The Challenge as I see It. S. F. Pannabeckcr. Ja ’6G, 8. ZIJPP, NANNE VAN DER WALTNER, Orlando A. Mennomte Migrations as an Act of Protest. Nanne van der Zijpp. T. Albcrda van der Zijpp. The Church Crossing Frontiers. Ja _ ’66,_ 3. Cornelius Krahn. Ja ’70, 20. Oc ’69, 174. A Ministry of Reconciliation. Ja ’67, 35. The Peace Witness and Revolutionary Movements. N. van der Zijpp—An Appreciation. Cornelius Vincent Harding. Oc ’67, 161. Krahn. Oc ’69, 177. A People in Community—Contemporary Rele WAR vance. J. Lawrence Burkholder. Ja ’68, 5. Books in Review. Apr ’68, 94. Toward a Restitution of the Witness. Cornelius ZIJPP, T. Alberda van der The Human Family and Vietnam. James Doug Krahn. Apr ’67, .51. Nanne van der Zijpp (1900-1965). Oc ’69, 174. lass. Apr ’66, 66. The Witness. Apr ’67, 54. Interpreting the Signs. Harold H. Gross. Apr ’66, ZIONISM 61. Epp, Frank H. Whose Laud is Palestine? Re Recent Protest Art. Robert W. Regier. Apr ’68, WOHLGEMUTH, DANIEL viewed b>; Alvin J. Bcachy. Oc ’70, 173. 70. From Danzig to Russia; The First Mcnnonite A Mennonite “ Zionist” Movement? Cornelius The Scientist and War. Orville L. Voth. Apr ’68, Migration. David G. Rempel. Ja ’69, 8. Krahn. Oc ’70, 171. 84. WORLD WAR I ZION MENNONITE CHURCH WARKENTIN, JAKOB The Agony of Civic Isolation: Mennonites in From Danzig to Elbing. Joyce Gaeddert. Apr ’70, Heinrich Hecse Autobiography. Apr ’69, 66. World War I. James C. Juhnke. Ja ’70, 27.
48 MENNONITE LIFE AAENNONITE LIFE North Newton, Kansas Annual subscriptions $3.00 Single copies 75 cents
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