Tribute to ORLAND GINGERICH 1920-2002

MHSO CHARTER MEMBER Ontario MHSO vice-president 1965 -1977 Mennonite MHSO President 1977 -1980 Orland spent his early years on the farm cleared by his great-grandfather History Jacob W. Gingerich in the late 1820s. It was located on the German Block (the centre section of Wilmot Township) west of Waterloo Township . It had been THE surveyed in 1824, in anticipation of the coming of immigrants from Europe NEWSLETTER following the 1822 visit of Christian Nafziger, looking for land to which to OF THE bring his family and co-religionists . The Gingerich family were members of MENNONITE the first Amish congregation organized in Canada . While studying church history at HISTORICAL Goshen Biblical Seminary under Harold S. Bender in 1948 Orland was required to SOCIETY OF ONTARIO write a 5000 word essay on some aspect of church history. He chose to write about the Amish in Canada but found a lack of data on the subject. Bender promised Orland leniency provided he continue the Or/and Gingerich research and produce a more comprehensive history later. VOLUME XX In 1975 an historical plaque was NUMBER 1 When 35 people interested in created by the Ontario Heritage promoting research and publication of Foundation, at the initiative of the Ontario Mennonite History met at Conrad Waterloo Historical Society. It was MAY 2002 Grebel College on May 8, 1965, Orland erected on the cemetery grounds across addressed the group on the topic "Why a the road from the Steinmann Mennonite Mennonite Historical Society'?" Dr. J.W. Church in honour of the early Amish ISSN 1192-5515 Fretz, president of the College, chaired the settlers of Wilmot Township . When the meeting . Orland noted the importance of Historic Markers Board received the knowing our history and the need to foster submitted text for the plaque they the acquisition and preservation of records contacted the Mennonite Historical and materials by and about Mennonites in Society to provide the source of this a central archives and library to be located documentation . The Society indicated at Conrad Grebel College . this information regarding the early The Society was organized several Amish settlement in Canada was printed weeks later and Orland was elected vice- in Orland's book The Amish of Canada president. In November 1966, Orland containing pertinent information of their presented an informative paper on "Early early history "handed down verbally ." Amish Settlements in Ontario ." During a In preparation of the Sesquicentennial, workshop in 1970 on the topic "Preparing a copy of Samuel Street Wilmot's 1830 to Commemorate Our Heritage" Orland report on the German Block had been reported plans to celebrate the 150th found in the National Archives at Ottawa . anniversary of the coming of the Amish to However, it did not contain any reference Canada in 1972 . Orland provided a fitting to Christian Nafziger whose contribution climax to the Sesquicentennial to the Amish settlement was to be Celebrations by completing the promised featured on the plaque . Orland made comprehensive history The Amish of of another search in the archives at Ottawa Canada which was published by Conrad Press, Waterloo, late in 1972 . - Continued on page 2 - Page 2 Continued,from page 1 community will be contained by the visit to the store, post office and bank in town, and finally found Christian Nafziger's and the occasional veterinarian visit. For story in the Council Minutes of others, a truck picks up their beef or hogs September 4, 1822 . The contents on a regular weekly basis, or a courier confirmed the information which had truck stops to pick up their manufactured been handed down orally by three items five days a week. For the David generations to a remarkable degree. Martin group, there is daily computer the years of Orland's Throughout contact. Most old orders still use the horse in the program of the participation and buggy as their primary means of Historical Society of Ontario Mennonite transportation, the Markham group being strongly subscribed to the purpose of he the only exception . Old orders are still in our Anabaptist- promoting interest considered an oddity by tourists, whether John F. Peters speaking at MHSO meeting, History . Mennonite seen at the stockyards, walking the streets November 24, 2002 . Photo credit Larry Rittenhouse Orland died of cancer on January of Kitchener and Waterloo, or travelling 23, 2002 at his home on Avalon Place along the roadside by horse and buggy. . enmeshed in the wider world, with trucks in Kitchener Five distinct groups and courier service at their shop doors The five groups have a great degree of daily. In other ways they are even more similarity, yet within the old order insular than other old order groups with The Ontario Old community find themselves as distinct . whom they have minimal association . (They are similar to the Amish, who live Comments in this paper which address Order Mennonites as The most progressive of the old near by.) old orders and the government do not Markhams, who have 11 Citizens orders are the relate to the David Martin group. Canadian meeting houses and a membership of John F. Peters A much smaller group, officially known by 1,332 (December 2001). For 63 years they as the Orthodox, most of whom live in the Mennonites have lived in have used black cars or vans, and Old Order Gorrie and Kinloss areas, are the most known as Ontario, for over telephones. (Since the days when the what is now peculiar and simple . They have three were once totally chrome bumpers were painted, their cars 200 years . They meeting houses and now number about while now still living in the are less conspicuous .) They tend to have agrarian, but 125 families . One unique characteristic is rural community, they make their more contact with the larger society than the wearing of beards for men . They use livelihood in a variety of ways: farming, any of the others . Their farms are larger, only farm animals to till the soil. Some large poultry barns, furniture making, and some work for non-old order have small farm generators. Their teaching, bookkeeping, employers . However, their theology is foundries, school dwellings have no flush toilets or quilting, housekeeping, grocery or textile definitely old order. telephones . Their numbers augmented stores, or a stall at the weekly market. The Dave Martin group began in 1917 when about 15 families severed from the Through the past half century the over excommunication practices . They Old Order Mennonite group, who decided, Canadian government has increased its now number 350 families and have five in 1989, to allow the telephone in their obligations, services and ties with its meeting houses . Of the old order groups, homes . There is a much smaller group of citizens . In some ways this has made it they strike the outsider as the most several families, known as the New difficult for the old orders who want paradoxical . While they do not use Elamites . Their belief and practice minimal contact. Old orders see it as a tractors or public hydro, they send their resembles that of the Orthodox group. God's command to obey the government, children to public schools . They The largest church group is officially but at times government legislation participate in government programs such known as the Old Order Mennonite violates their tradition, biblical as child tax benefits and old age security . Church, which makes the name confusing interpretation and conscience . Farming is now secondary to when speaking about all old order Their contact with those outside their manufacturing . In the past 15 years they peoples . They severed from a much larger group varies in frequency and quality by have expanded their cottage industry with Swiss Mennonite group in 1889 . Slowly occupation and geographical location . For the use of robots and computers . In some, conversations outside the manufacturing they are definitely Continued on page 3 ..,

Ontario Mennonite History is published semi-annually by the Mennonite Historical Society of Ontario, Conrad Grebel College, Waterloo, Ontario N2L 3G6, and distributed to all members of the Society. It is distributed free of charge to public libraries and school libraries in Ontario, upon request. Editor : Brent Bauman Editorial Committee : Linda Huebert Hecht, Lorraine Roth, Sam Steiner, Barb Draper Financial assistance from the Ontario Ministry of Citizenship and Culture is gratefully acknowledged . Inquiries, articles, book notices or news items should be directed to the Editor, Mennonite Historical Society of Ontario clo Conrad Grebel College, Waterloo, Ontario N2l. 3G6 TEL. (519) 885-0220, FAX (519) 885-0014 Page 3 Continued from page 2 Old orders believe in a distinct is prized. One spends long hours in the unique features of dress, rules, practice separation of church and state . They do barn and fields. If in the winter there is and tradition evolved and were not vote in elections . Government is seen extra time, one becomes engaged in a institutionalized. The four groups as a human institution, riddled with leader secondary activity, such as woodworking . mentioned earlier evolved from the Old aggrandizement, manipulation and power. Kin assist one another, as do neighbours. Order Mennonites. (The larger group One treats state ruling bodies with caution The process of change and suspicion, while at the same time in the 1889 split identified themselves While respecting it. Since the 1960's municipal, the old orders see themselves, initially as Old Mennonites, then Ontario and provincial and national governments have are perceived by others to be Mennonites, and now Mennonite "separate all moved more closely into the lives of and peculiar", their practices do Church Canada). change all Canadians. In a direct way, these . Separation has shades, colours and They have 16 meeting houses and an rulings have impacted the old orders in texture differences. Furthermore, given approximate membership of 2600. They their beliefs and lifestyle . This relates the old orders' residence in Canada, they cooperate closely with the Markham specifically to location of home dwellings cannot avoid participation in a postmodern group in an extensive parochial school and barns, farmland water run-off, quality world. There are economic, political and program. They use moderate sized of drinking water, sanitation of buildings, social associations and obligations tractors and machinery on their farms. farm animal disease control, safety of that cannot be avoided. However, Usually the only horses they have are the horse drawn vehicles on public roads, this Mennonite community does ones used for their means of welfare benefits, farm grants and make choices in terms of what is accepted, transportation: two styles of buggies. subsidies, payments extracted from wages what is rejected, what is partially They are wary of any enterprise, whether or taxes to assist those who are accepted, the rate at which the new is farm or business, which becomes too big. unemployed or injured while employed, adopted, and what decisions are prolonged This writing uses this population base for assistance to the elderly, as well as . This article addresses this interchange, most of what is said about old orders . standards and content of school curricula . and to some degree, the rationale for this change. Old order life style Family is highly regarded, and As with any The base for old order belief and patriarchy is endorsed . Their family size group of people, change is stimulated by practice is twofold: the Bible and and interaction in both play and work a number of sources. Individuals find tradition. The two are closely interwoven, creates a wholesome environment of they can do some task with greater and are difficult to differentiate. Martyrs exchange between children of all ages. efficiency by adopting some new device. Mirror is a treasured book, and reinforces Children work and play in the house, Old orders may purchase, invent or suffering to be part of the community shop, barn and yard. Parents know where adapt some artifact which may experience. The community is to live the children are, and children know what reduce the time and energy in production. peacefully with one another, reinforced by their parents are doing . Grandparents Such a practice may be yet unchartered and gelassenheit. This refers to an abandoning generally live in a doddy house adjacent not yet defined in terms of church of personal and worldly pleasures and to one of their children, and thus have a rules, while some push prescribed desires, and a submission to the lot of contact with grandchildren. To a boundaries. Possibly the margin is community which, in effect, means to great degree, table foods come from the somewhat vague, and allows for some God. Such peaceful living and garden and farm animals . When there are experimentation . Every group, whether interdependence calls for humility and financial needs, the extended family conservative or liberal have a boundary or self examination . Humility is also seen in assists, and when these resources are edge. Some literally live "on the edge", and this edge is continually redefined. The belief and practice. In belief one rarely limited the wider community becomes consideration may be related to speaks of "hearing God's voice", or engaged. Similarly, parents are production, furniture, or ornamentation on sensing God's presence, and certainly not responsible for their children's behaviour, verbalizing some theme not found within and for their proper launching into vehicles, buildings, or oneself. Only after someone dares the "trial run" is the old order teaching. One is never sure that adulthood . Parents go to great lengths to activity ruled as acceptable or one's actions are fully pleasing to God. get their children satisfactorily established unacceptable. This may also be true of an Heaven is a hope, not a certainty. in a meaningful and financial viable ideology, a principle of religious belief. vocation. When the family has limited Church is a central institution in their New circumstances may question long resources, members of the community lives. No work except food preparation held practices. Old order rules prescribe (and not the church organization) become and farm chores are done on Sundays. All what is forbidden and what is "strongly involved in finances relating to vocation . attend church when there is a service in discouraged" . With time the latter their local meeting house. Sunday visiting Old orders are frugal . Houses are not category may shift to the forbidden, or to is highly valued . Church bishops, adorned with fashion furniture, nor are the accepted category. The use of preachers and deacons are revered, pictures hung on the wall . Clothes are telephones is one example. sometimes feared. In the event of a passed on from one sibling to another. Demography places pressure upon funeral or special service, the community They live simply and work hard. Big existing practices. Farm land in the can readily leave their work and attend. machinery is seldom the latest, largest and Waterloo region has become less available The sentiments of the church community most powerful. A farmer's property will and less affordable, and thus the play an important role in their seldom exceed more than 125 acres, and a conversation and behaviour. herd of 50 milking cows . Physical labour - Continued on page 4 Page 4 Continuedfrom page 3 to bail hay in a form that is not approved another's burdens" (Galatians 6:2 and community spread, and continues to for the membership, are illustrations . The " .. .provide. .. for those in (their) own member runs a risk of having his "new" house. .." (I Timothy 5 :8) . They feel it is expand. This meant a reconsideration of practice tolerated or condemned. If the the responsibility of the church modes of communication and travel . It altered visiting patterns. It increased the latter, he will be required to sell the number of bishops, preachers and machinery, or stop the deviant practice. deacons. With the government's presence Should his actions be accepted, others in much of its citizens' lives, old order may follow suit. Some practices border on clergy have had to establish rules in areas the inconsequential to those outside the totally unforseen a half century earlier. community. However these incidents have significance to the principles and unique Change is expected. Community history of this community . leaders give much consideration to change. They wish to move at the pace which is Here is an example of a farm rule true to tradition, the Holy Scriptures and which most outsiders would not the community. Therefore change is understand, and even some within the selective. Rapid change is unnecessary and community would consider rather trite Olivet Mennonite Meeting House, Peel Township, generally destructive to the individual and and unnecessary. One is not to use the Wellington County. Photo credit : Brent Bauman community. Much of the past is valued and tractor as a means of transportation on public roads. This applies to going to the cherished. Change for change's sake is community to care for those within its deplored. Fashion, glitz, and consumerism store for groceries, or transporting a load of hay a few kilometres on the public group. Any compromise would lead an is sinful. Clothing has changed little over other road, from a rented or neighbour's farm. individual or family to depend upon the past five decades. Frugality and sources, like the government. Such a simplicity are espoused. Competition in (One may do this haulage legitimately, only if you travel on the public road practice would shift the members' sports is despised. (Some young males allegiance away from the church continue to push the boundaries of which directly faces your own property.) One readily sees the tension, when one community. (Old orders also feel that the acceptable sports activity.) .) has the last load of hay at the end of the care they administer is more personal and institutional There is a recognized day, and you are travelling the one Old orders make a clear distinction biannual means of change. There are kilometre home with the tractor anyway. between church and state. Government is meetings where the past and present are Some community member may see this as pressured by lobby groups, and politicians reviewed. This relates to theological as a violation ofrules, (granted, a very minor often seek their own interests, or the well as the practical everyday aspects of one). The offended member has an interests of special groups. To avoid being life. These council meetings are always obligation to speak to the violator tainted with anything evil in politics, they held before the biannual communion (Matthew 18). For the very sake of do not seek office, nor do they vote. meetings, and are treated with gravity. On offending someone, one is to seek peace (Their counterparts in the U. S . do vote.) the specified Sunday both male and and comply to community rules. Some did vote in municipal elections female members have the option to enter before the 1930s. Prior to the Old order beliefs relating the preacher's room in the meeting house centralization of schools in 1966 they government in groups, and voice their feelings about to served on school boards. the ebb and flow of the community to the people feel government Old Order the Their sense of right living, or Christian preacher, deacon and bishop. (Some voice every way is ordained of God, and seek in living includes being peculiar. In 1 their concerns and affirmations during the to respect and obey it. It functions to Corinthians 6:17 one is to ". .. come out year in an informal manner as well.) maintain order and to punish those who form among them, and be separate", The clergy then meet for special do wrong. They do pray for government " . ..they do not belong to the world" (John bodies. However, they feel the supreme meetings amongst themselves, to decide 17 :16) and one is to " ...keep oneself authority is God, and where their belief upon any change that might be initiated, untainted from the world" (James 1 : 27). or which already has begun. The conflicts with the law, they feel they must This would include the interface with following Sunday they articulate their differ with the government, even at great government. decision, and affirm the decisions of the cost and possible suffering . At the first As indicated earlier, old orders had past. Only then does the church body parliament of Upper Canada, in 1793, the close encounters with the government in of communion. This is a central state acknowledged this group's partake not bearing arms in WW 11. Thereafter event in their yearly community calendar, peculiarity, (along with Quakers and there was a hiatus for about one is a process which reinforces Tunkers), in exempting them from and generation. However, government became community, as well as severity should any military service. In World War II their increasingly involved with its citizens in a evident. youth served in the Alternative Service deviance be number of different areas : health Program, to avoid bearing arms. In a few cases, change is initiated by standards, commerce, education, farm and an individual member, and only later is While the old orders recognize the road safety, and land use. viewed by a few or many as a violation of right of the state, they clash in other areas community standards. The purchase of a than warfare. From the writings of Paul, new type of tractor, or hiring a neighbour they feel they should "Bear ...one - Continued on page 5 Page 5 Continued from page 4 government, and expressed their considered this a serious compromise Assistance to mothers with children. satisfaction with the freedom they with the world . They felt it would enjoyed. In their view the new policy was eventually be used in matters apart from The initial Baby Bonus plan was an insurance plan: you pay in and later the social insurance program . They were universal . The intent was to facilitate you receive monetary benefits. They said given assurances that it would not. We mothers to adequately care for their the pension policy was a blatant violation now know they were right. These children's needs. It was changed to Child of their religious convictions and numbers play a central part in our society, Care Tax Benefit in 1992, with the practices of over 450 years. For them, any being used extensively by the provision that monies be given on the mutual aid or welfare should be a practice government, banks and employment basis of income . The maximum for one of the church, not of government . The aid agencies . Old Orders do not object to the child is now $203 .66 monthly, and a they offered one another was much more use of numbers, but they are opposed to a mother with four children may receive a respectful, with care within the numbering system designed especially for maximum of $763 .50 . One contributes to brotherhood . They asked to be exempt accessing the programs they do not this plan covertly, through taxation . Old from the pension program, but should this believe in . orders have not had a dialogue or not be possible, their cheques for milk and confrontation with the government in this In 1974 Old Orders gained the right to cream could be seized (as they matter. Taxes are paid, and they simply do be exempt from the use of the Social subsequently were), they would pay fines, not apply for these benefits . Insurance number. In its place they use a and if need be, would go to prison "for nine-digit number beginning with a zero. The Canada Pension Plan (CPP) our convictions" . They also stated that With this number on income tax files, the they would entertain migration, should Old Age Security began in 1952 . It an government automatically makes acceptable agreement not be reached . now amounts to $442 .66 monthly for exemptions to CPP and self-employed those who have resided in Canada for at Though a response was promised, they earnings . A few old orders obtained a SIN least 40 years . The Guaranteed Income did not receive any answer for a year. number before joining the church . With Supplement (1967) gives further When it did come, it was negative . the bishop's signature, an exemption is assistance to those who have no other Eventually there was some further action also made . income . The Old Order Mennonites do in Ottawa . Prime Minister Pierre Trudeau Education not participate in either of these plans. reviewed the case with his Cabinet, and In 1965 the Ontario government was In 1966 the government introduced the the response was negative. on a fast track to consolidate schools . The Canada Pension Plan. All persons would On May 22, 1970, four Old Order larger portion of old orders resolved to receive a Social Insurance number. In this Amish and Mennonite ministers (and a begin their own private schools . This universal plan all employees and MCC assistant) met with 14 government decision moved them into the media, and employers each contribute 1 .8% of the representatives. This was a rather bold step a long series of discussions with those in employee's income . It's stated plan was for the old orders, because they showed both the provincial and municipal "to make financial provision for their great hesitancy to create a matter of the governments . This event shifted the Old retirement and to protect themselves and magnitude of addressing the government Order Mennonite community into a mode their dependents or survivors against loss directly . For over two hours, they of quickly becoming "worldly wise" in of income in the event of disability or discussed the Old Order's concerns, and provincial and educational politics . From death." At the age of 65 all Canadians heard an articulation of their religious this point they recognized that issues with who have participated are eligible to beliefs, and their understanding about the government would emerge, and that receive monthly pensions . welfare and insurance . The questions were they could and would address them . Old orders could easily decline the direct and specific . In the end, the receipt of such monies, but they were parliamentarians were pleased with the The Old Order wished to withdraw forced to contribute . They first made their encounter and most were agreeable to their from the public school system for the appeal for exemption in April, 1966, stance . The House of Commons did pass following reasons . eventually receiving a negative response this legislation on Nov . 7, 1974 (which " Teaching of evolution included the Hutterites) . This matter on the principle of universality. By April " Emphasis upon space travel of 1967 there was considerable local hinged upon legislation, not interpretation, " Physical training, exercises, dancing public support, as well as support from and thus was a matter, not of the civil etc ., plus clothes required. the Kitchener Chamber of Commerce for courts but of government. The old orders the position of the Old Orders . By were persistent. Discussions teetered " TV teaching October, milk and cream cheques were between two government principles: " Children being exposed to garnished at source. Old Orders were universality and religious freedom . profanities, pornography, etc . learned asked to submit the names of the banks The Social Insurance Number (S I N) from children raised in different they used, as well as the agencies to Social Insurance Numbers were environments . whom they sold milk. introduced by the government in 1959 . " Long early morning bus trips, longer On October 16, 1967, in a four page This was the Canadian government's schooldays letter written through channels of the system of keeping close track of all " Junior High Schools would include Mennonite Central Committee, the Old recipients of Old Age Pension . It was to Grades 7&8 (from records) Orders again stated their position to the be used solely for this purpose . The old government. They respected the orders resisted this move . They Continued on page 6 - Page 6 Continued from page 5 -- teachers give instruction. During her first purpose is to more efficiently and years of teaching, a tutor will be effectively follow their educational Acommittee was formed with appointed to assist her. progress in school . While the existing representation from the Old Order provincial government says there is no Mennonite, Amish and Hoover To defray the expenses related to the intent to use such a record for matters (Orthodox) groups, initially including a school system, a church collection is other than education, one cannot be sure preacher. Meetings were held, and letters taken from the entire membership in this will always be the case in the future. were written to William Davis, then January and June. It is expected that On Feb. 19, 2002, about 100 people minister of education, as well as meetings parents whose children have already gone representing the old orders and a number and letters to local municipal and through the school system will also of other Christian private schools met in education members . The old order contribute . Costs amount to almost $900 an old order school and voted decisively community was faced with a number of per child. Children in kindergarten attend not to cooperate . "We don't want to be concerns . They had no understanding of either full day or half day sessions . part of that system", they said. an educational program . Who would be Generally this is an abrupt change for qualified to teach? Who/how would the young children, because it is the first time Since the water crisis in Walkerton, program be financed? What response they are in an all English speaking Ontario, the government is moving would the government have to their desire environment. somewhat irrationally to "avoid" a that their children to be released from Old order schools have countered the repetition of this same problem. All formal schooling at age 14 at which time public school system's history texts which schools are to have a chlorination system they would give them two years of includes stories of war, with their own installed. Engineers, with a fee up to practical training in a life style and grade seven and eight texts . These texts $5000 will test the water and arrange vocation appropriate to the Old Orders? now include some Mennonite history. installation . Each school is to have someone trained to test the water daily, In 1966 the first six or seven schools They have also produced their own then send in a test sample biweekly, and functioned, and in about five years the arithmetic and language texts. Each do another test bimonthly. Every three program was fully accepted in the larger student is tested by a common standard years this training must be repeated . This community. A local gifted teacher in the each year. program is not sensitive to rural public school system served as conditions. The installation is not done on superintendent for 30 years. The school the basis of each school's water quality. program of the Markham and Old Order Many schools in Ontario know they Mennonite communities, now numbers 45 cannot afford such a venture. Schools run schools, 13 of which are one- room. This by the Old Order Mennonites and totals 80 classrooms, and 95 teachers and Markhams are now installing clay filters assistants. A total of 1,168 children attend for drinking purposes. Presently the old these classes. This action, 38 years ago, orders are waiting to see what will further has also helped form a more cohesive emerge with provincial policy. body to confront any groups who are not tolerant of their values and life style. The Employment Insurance and above figures could be augmented by Workman's Compensation about 15% if one were to include other Yatton Parochial School, Peel Township, Wellington Both of these plans are required by conservative groups. With time, County . Photo ( redit: Brent Bauman every employer in Canada. Only the self- sophistication and administration employed are exempt from paying increased, as new needs were recognized Employment Insurance. Through the past and addressed. Current issues in the school system . 30 years old orders have obtained an increasing proportion of their revenue Aschool administration board At least three issues are currently being from cottage industries. This has meant administers the overall school program . addressed with the government. Students more direct sales with the public and with This includes setting goals and addressing commonly attend through the term in businesses who have specific standards of provincial education concerns. They also which they have their 14th birthday. This quality. These shops, generally located on facilitate in the ordering of books, and the exit from school is earlier than that found the farms, hire old order employees as writing of school texts they wish to use in in the public system. Old orders argue that well as others . Some old orders work for their curriculum . Each district has a the formal training in school to age 14 is establishments owned by others in their school board of three men who set the adequate, and that at least two years of church community, while a few are salary and hire teachers, address concerns additional apprenticeship is done in their employed by non-old order employers. of parents, and attend to general building homes and neighbouring farms in their For many years "a lot of home-made maintenance. A custodian is employed to larger community. About 98 percent of all solutions" have been adopted, in which clean the classrooms daily. parents with children between ages 14 to employees became "partners" with the 16 who are not in school have signed forms The perspective new teacher attends employer and did not pay Unemployment stating their children are not wage earners. and assists in the classroom for six weeks Insurance or Canada Pension. in spring . To prepare her more specifically The Ministry of Education is for teaching, she attends a two week instituting a policy in which each school session in summer. A variety of senior student in the province has a number. The Continued on page 7-- Page 7

Continued from page 6 order collective would attend to arising one case a farmer's son quickly reported This arrangement is no longer tenable. needs . No monies were required by the by phone a perpetrator in the field, and Old Order Mennonites would like to see a government. Deacons annually report the authorities were able to arrest him in his better fit of this scheme, and are working number of internments made. car a few kilometres from the farm. to that end. The Old Order school system With the addition of new cemeteries, When old orders are involved in a wishes to adopt an appropriate plan for its new registration and a visit to the traffic accident or some law infringement employment of school teachers. The Legislative building is required. This was involving another party, they seek to Markham have no rule or principle done in 1998 and in 2000. Three avoid the court. They oppose the regarding Employment Insurance (nor additional cemeteries will be added by the "wheeling and dealing" and pursuit of with the Canadian Pension Plan) for their old orders this year. unreasonable high financial awards in members. Many of their teachers (and Other matters court procedures. They have no insurance employees in the larger work sector) now plans from which monies are drawn. All guns in Ontario must be registered. receive these benefits. Markham teachers While they wish to make fair financial Old orders use guns on obnoxious are the larger proportion of the teaching amends in areas in which they bear undomesticated creatures and pests staff. A few of the Old Order teachers see responsibility, they often over compensate around the farm such as racoons and some merit in the Unemployment rather than fight or challenge the case. A ground hogs . A few like to hunt deer in Insurance plan . However the Old Order committee to address the concern is the local vicinity, and fewer go out on a Mennonite religious leaders wish the selected with consultation with the multi-day hunt. Gun owners are required principle of community responsibility for deacon. Settlement costs are born by the to take a course on the use of the total care of its membership to remain total community. ammunitions and guns. Old order gun uncompromising . They are currently courses . A gun In matters which necessitate an seeking a means that this will be possible. owners attend these license application includes a photo engagement with the federal or provincial Farm Taxation identification. With the bishop's signature, government, old orders often use the channel of the Mennonite Central Ontario law requires all farmers who this requirement is waived. Committee . In recent decades they have earn over $7,000 to register with either It is the plan of the Ontario the Ontario Federation of Agriculture or not sought MCC's advice. MCC government that every domestic farm circulates information to conservative the Christian Farmers Federation of animal used for consumption be traced Ontario unions. In 1999 a government groups regarding a concern some group(s) from birth to death. Animals receive a have raised, and a meeting is proposed, Tribunal met in the Mennonite Central permanent number, so as to be tracked. Committee's Kitchener office with old often in a room on the MCC premises. This may illicit a response from the old order representation . They stated that their When necessary MCC arranges a meeting order community in the future. actions were one of conscience. The with government officials. government accepted their position and Conservation authorities now require Old orders call for the services of requested a detailed list of the name of that farmers pay closer attention to lawyers, especially with regard to land every old order farmer who was eligible animals in and near streams, ponds, lakes titles. Lawyers are also used for other for this new arrangement. Old orders are and marshes . They also require that legal matters . They seek their advice and exempt from joining these unions for manure be properly stored, with a roof wish to follow proper procedures . Old religious reasons . Under this provision over the storage. The government has orders are not comfortable with the they receive farmer tax exemptions. provision to cover 75% of these costs. Old process of court in which there is Cemeteries Orders do not accept such "handouts" or "wheeling and dealing", and where "assistance" . The leadership of the unreasonable figures are used in In 1991, under the Perpetual Care and community wish to address the concern . negotiating settlements. Maintenance Fund, the Ontario Some farmers have borne the expense of Old orders are reluctant to initiate, government required all bodies who have building manure storage sites. A few have a cemetery to place a $100,000 bond with meet or address legislators and their staff. consulted specialists in the field of They take an apologetic and respectful the government. In addition, a payment environment to use more nature-oriented of $150 is levied for each person buried. stance. They wish to remain the quiet in means for water run-oft, etc. This concern the land. In more recent years they These monies would then be used in the is being addressed . event the cemetery is abandoned by the recognize that they must present their ownership body. Periodically the government adopts position before the government. They are new standards for lights and signage on also not accustomed to having the Old orders found this an infringement horse or tractor drawn vehicles. Old Order government consult them regarding some on their corporate responsibility . (it was Mennonites have no problem with such imminent legislation which might be also unwieldy and costly.) In 1991 a compliance. contrary to their life-style. Some fear the significant representation of old orders current generation will lose their sense of (including the Amish) went to Queen's With a letter from the deacon, old suffering and hardship for the sake of Park (Toronto) to discuss the matter with orders are exempt from jury duty. their convictions . They fear negotiations legislators . They made an agreement that Old orders rub shoulders with the law may become too common a practice, and they would collectively be responsible for when they discover the growth of possibly compromising. their cemeteries in perpetuity. Should a marijuana plants in their corn fields. Such cemetery be abandoned, the existing old cultivation by outsiders is not unusual . In Continued on page 8 ,., Page 8

Continued from page 7 -- At that time it became apparent that by the Orthodox Mennonites . Twenty- the public officials in Ontario were seven of these schools had grades one to Old orders have sought to remain true planning to erect large central schools to eight in one classroom. One hundred and to their convictions and the ways of the provide equal educational opportunities twenty-two teachers and assistants were forefathers. Their mode of life is distinctly for all children, both urban and rural. This teaching a total of 1706 students . one of community, in contrast to a direction posed a problem for the various dominant individualistic life style in the In 1966 James Bauman was asked to of Plain People scattered larger society. Church leaders seek to groups teach in one of the classrooms and Wellington, and ascertain the voice of the community in throughout Waterloo, provide supervision of the beginning the context of tradition and scriptures in Perth Counties. These people did not want teachers . He was well qualified. Not only an ever changing environment. to see their children climbing onto schools did he have a teacher's certificate as well buses every day. Large central schools, as some teaching experience in the public they reasoned, would provide greater school system, but he was also blessed References exposure to sex education, Darwinist with God-given talents of tactful and 1967 MacEachan, Allen J., minister of evolution, movies, as well as other compassionate leadership . For thirty National Health and Welfare. 'Annual potentially undesirable influences . Parents years, until 1996, James Bauman stayed Report: Canada Pension Plan', Ottawa, feared there would be pressure to wear with WWPPS . For a number of years he Queen's Printer, 7 . gym clothes and increasing exposure to continued teaching in one of the 1990 Janzen, William, Limits of Freedom, the modern practices and thinking of the classrooms besides giving leadership to University of Toronto Press, pp. 248-271 . broader society. other teachers and board members. Later, The writer has been greatly assisted in Deuteronomy 6:6,7 says, "And these as this private educational system grew discussions with Rick Cober-Bauman, words which I command thee ... thou shalt and expanded, he spent most of his time Levi Frey, Amsey Martin (including the teach them diligently unto they in administrative duties. No doubt the editing of a draft of this paper), Donald children . .." Because the responsibility to success these schools have experienced, Martin, and Doug Snyder. teach children is given to parents, the especially in the early years, is due largely Plain People believed it was more to the blessings God imparted through this appropriate to send their children to one man's dedication . John P. Peters lives in Waterloo and is schools owned and operated by the church Fortunately, some teachers remained in Professor Emeritus, Department of than to public schools which were run by the classroom and gained a number of Sociology and Anthropology at the government, especially so if the years' teaching experience. This core of Wilfred Laurier University . environment in the latter was undesirable. experienced teachers assisted James By 1965 leaders of the Plain People Bauman with various tasks . These began planning to withdraw from the teachers took speaking assignments at Education Among public school system and establish their teachers meetings, taught summer own schools. In the fall of 1966, nine one- teacher-training sessions, and coached The Plain People of room schools were operating in Waterloo new recruits in the classrooms as student and Wellington counties=. The parochial teachers . In 2002, this group of Waterloo, schools in these municipalities eventually experienced teachers was still exercising a became known as the Waterloo substantial degree of control over the Wellington, and Wellington-Perth Parochial Schools instructional activities in the schools. Perth Counties (WWPPS). Initially not all parents of the In 1996, when James Bauman by Amsey Martin Old Order Mennonites and Markham- requested to be relieved of his duties, Waterloo Conference sent their children to many meetings were held to determine ABrief History these new schools . Only after these how the system was to proceed. schools were in operation for several Eventually his duties were distributed Mennonites have always recognized years and seemed to be enjoying some among various people. Several important the need to educate their children . In degree of success did most parents in of changes were the 1802, two years after the initial consequences these these churches send their children to the Mennonite settlers arrived in Waterloo establishment of the Advisory Board and parochial schools'. County, they opened it, the first the Teacher Teams. Mennonite school in British North The Schools Today The five-man Advisory Board has America. When the government of In the following years, additional provided senior leadership in vital areas . Ontario opened public schools in 1842, schools were gradually added as One of these men serves as hiring-contact the Mennonites quit operating their own confidence in the school system grew and person and another as the government schools and sent their children to the as the church communities expanded . contact person. Two of these men are public schools' . Except for concerns Thirty-five years later, during the 2001- from the Markham-Waterloo Conference regarding patriotism during the Second 2002 school year, there were sixty-one and three from the Old Order church. The World War, the Mennonite families school locations: thirty-six were owned Amish have their own Advisory Board. perceived the education their children by the Old Order Mennonites, eleven by Any major concerns not directly related to received in the public schools to be the Old Order Amish, eight by the the teaching curriculum are taken to the adequate until approximately 1964. Markham-Waterloo Conference, and six Advisory Board. The board members Page 9 assist with the difficult personal from the pool of parents within the school Although the two-week course is fairly relationship problems that are inevitable community. The board is responsible to strenuous and comprehensive, this brief when many people work so closely hire and pay the teachers, maintain the training session and the two weeks of together. The fact that these men are premises, provide a link between the student-teaching are the extent of the appointed by church officials gives school and the parents, and offer support preparation beginning teachers receive legitimacy and authority to their position to the teacher. before their big day-the first day of school . and decisions. Teachers are hired in March . New Three teachers' meetings are held Another important feature of this teachers without experience are asked to throughout each school year. Teachers are parochial school system is the mentoring devote two weeks to practice-teaching in expected to attend if at all possible. A new program referred to as "Teacher Teams ." the classrooms of two different teachers' meeting committee plans the Most teachers with over ten years of experienced teachers-one week with each program for each successive meeting and classroom experience are teamed with one of the two teachers . This activity takes asks various teacher or Advisory Board or more teachers with less experience. place sometime from March to May. members to contribute. These meetings The senior partner is expected to make During these practice-teaching sessions serve two purposes: they provide several visits per year to his junior partner the beginning teachers do their first actual opportunities for professional to answer any questions and to ensure that teaching. This student-teaching is development ; and, as their title indicates, the teaching and learning processes are coordinated by a few of the experienced they serve as a place to meet peers. Not effective. The junior partner is teachers. only should teachers leave with their encouraged to request help with any teaching skills honed, but also, after Old Order Amish and Orthodox aspect of his classroom experiences - having shared with their colleagues, Mennonites generally hire teachers who from instructional concerns and should return to their respective schools serve within their own respective church evaluation procedures to discipline with rejuvenated spirits. groups . The Old Order Mennonite and problems. This program ensures that Annually supplies are bought Markham/Waterloo teachers, however, inexperienced teachers have access to the collectively by tender for all schools within help, ideas, and sympathies of those with freely teach in schools of either church. the system. These supplies are stored in a more experience. These teams are set up Two weeks in August are set aside for vacant classroom and distributed to the by the summer-school committee with the a professional development course simply individual schools in July. guidance of the Advisory Board . Teams called "Summer School ." The summer- A committee of ex-teachers are reviewed annually and necessary school committee, a team of seven older administers standardized tests to all adjustments are made in order to keep the teachers, plans the topics and coordinates students once a year. Test results provide program running smoothly. the events. Three separate tracks, one for teachers with an independent evaluation A nine-member Book Committee teachers of eight grades, one for teachers in order to make a comparison with the addresses concerns regarding the for junior grades, and one for teachers of scores students obtain on teacher-prepared curriculum and the availability of senior grades, are run concurrently. tests. Such comparisons prove helpful textbooks. In the past, many textbooks Classes during the first week are designed when making difficult decisions regarding discarded by the public schools could be specifically for beginning teachers and for promotion of students. The standardized used in the parochial schools. That source, those starting their second year. The test results are put on a graph to show however, had dwindled to almost nothing topics are more practical than theoretical . how the entire school system compares by 2002 . Over the years, senior teachers There is an emphasis on teaching with the group of students on which the within WWPPS and James Bauman techniques, developing a daily and weekly tests were standardized . These graphs also developed courses for all grades in schedule for a multi-grade classroom, and identify particular schools that achieve arithmetic, for grades 4-6 in English becoming familiar with the instructional low scores. Standardized reading and grammar, grades 4-6 in geography, grades materials in core subjects like arithmetic, vocabulary tests are administered 1-2 in phonics, and grades 7-8 in history. reading, English, and phonics. annually; standardized math tests are With permission from publishers some Considerable time is spent completing administered every third year. Test results textbooks were reprinted . The books that exercises at the grade seven and eight are kept on file indefinitely. are purchased and the courses that are levels in arithmetic and English grammar. The Orthodox Mennonite and the Old developed stress the basics in education Teachers with two or more years of Order Amish groups operate separately and use older methods of pedagogy. experience are invited to attend sessions from WWPPS as far as funding is Because teachers and parents recognize during the second week when topics such concerned. Both Old Order Mennonite that the majority of graduates from as history, geography, science, music, and Markham/Waterloo churches operate parochial schools will labour on farms, in discipline, and others are discussed. The a separate bank account for the school kitchens, and in shops in the parochial summer school committee members as they own . The individual local school school communities, the instructional well as several other teachers do most of boards receive their funding from these programs and the textbooks attempt to the teaching during the first week. During accounts. A deacon from each group is prepare students for such practical the second week up to twenty teachers responsible for the account of his group. employment activities. might be involved in making The Old Order Mennonite Church pays Each local school community has a presentations or leading discussions on a three man school board usually elected variety of topics. Continued on page 10 Page 10 Continued from page 9 A Look To The Future But I was not asked to describe barn fires. I was asked to share about barn for all the supplies and the senior-partner Thirty-six years ago the operation of raisings . More specifically, I was asked to expenses, then annually invoices the other private church-owned schools was a explain how the Old Order Mennonite groups for the goods and services they dream . Today it is a reality . Numerous Church administers various areas of their received. A few times each year, the hurdles have been met and overcome . mutual aid program . I plan to spend some churches ask their own congregations for What will the future hold`? With education more time on that topic, but I will also try funds to replenish the bank accounts . No in the public arena in a state of flux, new to give a brief description of some of the government money is available nor would challenges for the parochial school system other mutual aid programs in the Old it be accepted . are a very real possibility. We face the Order Mennonite Church . The Fire and future with the knowledge that only by Although students leave school at Fund is the one that takes care of the providence of our Almighty Creator Hazard fourteen years of age, parents are I will also describe Hospital have we come this far. We trust firmly barn fires. requested not to permit their children to and the needy in the that His guiding hand will provide in the Aid, helping the poor work in a public place of employment fund, church building future, whether peaceful pastures be ours church, the Freewill until they have attained the age of sixteen or if storm clouds appear . and our school system . years. Politicians and education officers Old Order Mennonites believe very know that these children graduate two literally in some Biblical teachings which years early but are currently choosing to Endnotes some other denominations take in a more ignore this fact. The plain churches find 1 "Pleasant Places" page 123 . figurative sense. We believe in a literal this level of civil disobedience justifiable 2 "Decades of Challenge" by James separation between church and state. We because they could not with a free Bauman . Printed in "Journal of the do not believe that the church should have conscience send their children into the Center for Pennsylvania German any part in governing the country. We environment of the public high school. Studies" Millersville University, Vol . should submit to government laws as long Acts 5:29 states, "We ought to obey God #7, No.4 as they do not violate our conscience, but rather than man." 3 Ibid . we should not become a part of the The philosophy of education among government . Therefore we do not vote in the WWPPS can be understood by an oft- any elections, nor will we serve on a jury. repeated adage: "More is caught than Amsey Martin lives in Yatton, Ontario. We also believe that the church is taught." Another cogent proverb makes He is a deacon in the Old Order responsible for taking care of any needs the observation that education is what Mennonite Church and has been a which its members suffer from . We remains after what has been learned has teacher at the Yatton Parochial believe that the Canada Pension Plan, the been forgotten. Reference to these School for several years. Child Tax Benefit Program, and other proverbs should not be construed to mean government grant programs are taking the that the material to be covered in class is place of programs which are the not considered important . Much effort is responsibility of the church . Therefore we put into this system, and hundreds of will not participate in any of these thousands of dollars are spent annually to Old Order programs . The government has granted us operate these schools . Although the Plain some exemptions, but in other cases we People take education seriously, teachers Mennonite Mutual simply do not participate . We feel that the are encouraged to appreciate that the government is usurping the role which importance of the three R's is Aid Programs rightfully belongs to the church . significantly less than the value of good by Levi M. Frey character development . Friendship, love, A barn raising is the part of mutual aid social skills, submission to authority, and Last December 30th, Mervin and which is most visible to the world in other Christian virtues cannot be replaced Mildred Martin were spending a quiet general . Because it is so visible, it is also by becoming well-educated . Sunday afternoon at home . Suddenly they impressive. But we must realize that there noticed that their barn was on fire. With are myriads of things which must interact One basic fundamental in the life of the help of the firemen and neighbours, properly, long before the day of the actual the Plain People is what has been called most of the cattle were removed from the barn raising . Even with hundreds of the barn-raising principle . It speaks of barn before it collapsed. The people working together it is not possible collective effort, of assisting one's fellow burning and the rest of the contents to build a barn in a day, the way some man, and of brotherhood. A thread of this entire structure firemen managed to people believe. It takes hundreds of hours principle can be seen throughout the were destroyed . The of preparation before it can happen . Let us entire framework of WWPPS . These save the rest of the buildings . briefly look at some of the main pieces of schools are not run by a few celebrated, A barn fire is a spectacular, heart- the puzzle as it takes shape. lettered individuals, but by the collective wrenching experience . It is also an efforts of many people . All parents, opportunity to bring out the very best in The very first thing that happens, students, teachers, and board members people of the neighbourhood and the probably while the firefighters are still must pull together if an ongoing success church community . A barn fire is a working at trying to prevent the fire from is to be enjoyed . Operating these catalyst from which springs mutual aid spreading to the other buildings, is the parochial schools is a corporate effort. at its finest . appointment of a building committee . The Page 1 1 members of the committee are farmers Year's Day is a church holiday for our amount is based on the value of the lost from the neighbourhood . The deacon of people, so clean-up began in earnest on property for contents - crops, livestock, or the local church district appoints one Wednesday morning. The concrete footers machinery - but on replacement cost for member. The farmer suffering the loss for the new barn wall were poured on buildings. Adjustments are decided by also appoints one person. These two Thursday. The forms for the walls were the committee of the church deacons, but together decide on a third person . set up and filled with concrete on Friday. it usually ends up that 85% to 95% of the Traditionally a building committee always Forms were removed on Saturday, leaving costs are paid by the brotherhood. consisted of three couples. The last few Sunday for the concrete to set. Monday Let us for illustrative purposes imagine committees actually consisted of five morning at seven o'clock the trucks that the number to be paid by the church couples, to try to lower the stress factor started hauling in gravel fill inside and fund for Mervin's barn ends up being two on committee members by spreading out around the foundation. Later that same hundred thousand dollars. Each deacon the workload. I am not sure who day the support posts and beams for the already knows what percentage of total appointed the fourth and fifth members of second storey were put into place, and the church membership is in his local Mervin's committee, but I expect it was a joists started . By Tuesday evening all the congregation, so he will calculate how group effort. floor-joists and the floors were in place. much of the total is to be raised in his The building committee is responsible The picture in the Elmira Independent district. I believe our district, called for everything. They must first consult was taken the following day, Wednesday, Spring Creek, is 7% of the total . So on the with the farmer, in order to come up with the day of the barn raising. By Thursday next Sunday morning after regular church a blueprint for a new barn. It is they who evening the roof was finished and all the services, the deacon will announce that hire the head carpenter, the concrete crew, barn siding was in place. From the road, there was a meeting to determine the cost the bulldozers, and they are the ones the barn would have looked almost of replacing Mervin's barn, and the who co-ordinate everything to work complete. This was the eighth actual amount to be collected in the Spring together smoothly. working day. Creek church district is fourteen thousand The wives of the men on the building Meanwhile, in the bottom storey the dollars. He would appreciate having the committee are responsible for ensuring cow stalls and the calf pens were taking money sent to him in the next two weeks, that all the hungry workmen are fed. Cold shape. There were always lots of so the matter can be taken care of. weather and hard work make for hungry volunteers around to do whatever needed Some time in the next few days, each stomachs! Food must be procured, and all to be done. member decides how much he will the women and girls who show up to help Progress during the next few weeks contribute. And here let me state that Old must be coordinated also. was less dramatic, but there were still Order Mennonites are just as human as Money is borrowed by the committee hundreds of smaller things to finish, anyone else; it shows up at this point! from within the community, to pay for milking equipment to install, pens to weld Some will divide $14,000 by 63 families construction costs on a short-tem basis, up, windows and doors to fasten. in the district, and write a cheque for until the project is completed and the The cows were milked in the new barn $222.22. Someone will decide that his costs are totaled and collected from the on February 1, four weeks and two days barn isn't nearly as big as Mervin's, and general church community . A bank after clean-up first began. By that time, anyway, he had tough luck with the cattle account is set up through which to between twelve and fifteen hundred last summer, so he rounds off and writes channel the money. volunteers had been fed, and probably his cheque for $200. Someone else will remember that there are at least fifty - or December 31, the day after Mervin's twelve thousand hours of labour had been was it sixty? - families in Spring Creek fire was not a good Monday to hire heavy donated. Sixty thousand dollars worth of district, so he will divide by fifty just to construction equipment, because many concrete had been poured, and eighty be on the safe side. He decides to round businesses were closed that day. That thousand dollars worth of lumber and his cheque off, too, and writes one for gave an extra day to finalize plans. New roofing steel had been put in place. Except for some minor details, the $300. His neighbour does the same time the barn was finished. calculation, remembers the brotherhood helped him out of trouble, In a month or so, when all the bills and rounds his cheque off to $500.. . This have come in and have been paid, the is mutual aid in action. This is the way committee will summarize the contribution amounts are determined for replacement costs. They will finish the list all collections . of losses which they have come up with, account along with their estimate of the values. Each deacon has a local bank which They will document a comparison in which to deposit all the cheques for all between the old barn and the new one, in are sent to him . He writes a cheque for the both value and size. of the money which he collects Fire and Hazard Fund, and sends it to the When all of these things have been put deacon who is responsible for the central on paper, the 18 deacons of our church fund . This deacon will then issue a cheque Sorting the beams and timbers in preparation will have a meeting to determine how of building a new barn . to the building committee for the exact much of the cost will be covered by the Photo credit: Mennonite Archives of Ontario church Fire and Hazard Fund. This Continued on page l2 Page

Continued from page 11 funds from the local accounts to pay traveling costs for the minister and his amount which had been determined by Wife on such occasions . the deacons for Mervin's barn. Any excess collected will remain in the central The deacons are responsible for fund to pay for small losses . looking after those members who suffer financial hardships throughout the year. The building committee now takes the This could include doctor bills not money and pays the loans which had been normally paid out of the Hospital Aid taken to temporarily finance the fund, paying a nursing home to care for construction costs. Their mandate is then an eccentric older man who has no close completed, and they go home with a sigh relatives to take care of him, or assisting a of relief, with a lot of fast-gained few isolated families with school taxi experience under their belt . They are . a year at a meeting of all the ready to offer advice to the next disaster costs Once deacons, these costs are equalized so that committee . each church family will be paying an Some other things are paid out of the equal amount, through their local church Fire and Hazard Fund, too. Sometimes a account . natural catastrophe will destroy some Once a year a Freewill collection for livestock . If a farmer loses more than 10% outside relief is announced . There is no of his livestock, he is reimbursed for part This 1977 photo shows the many hands needed to amount specified for this collection . Some of his loss . The amount is determined by complete the job . Photo credit : MennoniteArchi es of OntariolK-W Record (Gerry Bookhout) members prefer to do their giving to the local deacon, or he may ask several various organizations on their own, while other deacons to help him with a decision . prefer to do it through the church . The man's financial position, or years in sent to the central fund, even if it is in others The local deacon forwards all the money farming, may have an influence as to how excess of the requested amount . This from this collection to a central Outside much the church will help ; amount may account must always contain a fairly Relief Fund, and then the committee of vary from 25% to 75%. large reserve. deacons issue cheques to various charities If a case arises where a member is at If a new church is built to replace an of their choice . Most of this money goes fault in a traffic accident, this fund is the existing one, or in a new community, the to Christian Aid Ministries and Mennonite vehicle through which the member is procedure is somewhat similar to the barn Central Committee, and the rest goes to assisted . Lawsuits arising from traffic fire procedure . A committee is usually other local and national charities such as accidents are approached on an individual elected at a special meeting which was Red Cross, Gideons, and ARC Industries. basis, through a church appointed called to determine the need for committee of lay members and deacons . construction . Money to cover the initial The Old Order Mennonite Conference This is a new phenomenon, and we are construction costs is borrowed from and the Markham-Waterloo Conference, still feeling our way along without members of the community, many of together with a few smaller church groups, direction from past experience . whom may have volunteered it . The entire operate an elementary school system volunteer labour. consisting of over sixty schools with over Old Order Mennonites do not believe construction is done with will 1700 students . Most of these schools are in any form of outside insurance, so we After completion, the committee administered by the Old Order Conference . do not participate in the Ontario Hospital forward the summary of costs to the Supplies are mostly bought through a Insurance Program . We pay our own deacons . Each deacon will calculate the central warehouse . One of the deacons is hospital bills, and then the brotherhood portion of the cost to be raised in his home in charge of the central school fund . Twice helps along. All eighteen deacons have community, and announce the amount to a year we collect money through the usual signing authority on the central hospital be collected . He will then write a cheque to manner, with a church announcement aid account, so our local deacon will write the committee for the exact amount of the specifying the amount needed during the a cheque to cover 75% of hospital or cost for his district . Any excess which is next six month period. All the money specialist bills which we have paid. In collected stays in his local church account . collected for the school collection is cases of financial difficulty or extremely The committee is responsible for paying forwarded to the deacon in charge of the high bills (such as a recent bone marrow the construction loans. central fund . He in turn forwards the transplant which was done on a two-year- If repairs are made to a church amounts which the secretary of each old) an amount greater than 75% will be property, only the local congregation is school board estimated he will need for the paid. Some people who are well off asked to pay for it . Unless there is a next six month operating costs. financially may choose not to have special project, an announcement is made hospital bills reimbursed by the church once a year with an amount to replenish These are some of the most formal Hospital Aid plan. the local account for church maintenance mutual aid programs which are found in the Old Order community. There are Needs for the hospital fund are and heat. many informal programs in effect in the announced twice a year, and amounts are In our Mount Forest community, community on a daily basis, too, but we based on the payments which were made ministers are asked to travel to new out of the fund in the past six months . All communities quite often, to help with the money collected by the local deacon is preaching assignments . Our deacons use Continued on page 13 Page 13

Continuedfrom page 12 The Old Order Mennonite Conference " collections held in December to church deacons administer a number of replenish will not go into details about the boys and mutual aid programs for the benefit of the girls who help out young couples for very " account is in local bank with l2- members of the church. Here is a brief little pay, the equipment sharing and month reserve summary of some of them. labour sharing which goes on all the time, " local deacon has sole control semiannual church Fire and Hazard Fund the quilting bees, the Outside Relief Fund housecleaning, the shared school cleaning " the "Barn Raising" fund " payments to other registered duties, and so on . " also covers losses from accidents and charities, determined by deacons Just one more thing before I close, to natural disasters " "freewill" collection ; no amount is prove why I still believe that God has " amount of payments determined by humour, and a flair for the specified both a sense of deacons on a case-by-case basis dramatic. I never did tell you why Mervin " collections are held once a year " collections held as required for major and Mildred Martin were at home that " one central account with no reserve last December. In the more than disasters Sunday School Fund nine years since they were married in " one central fund with small reserve " pays all school supplies, teacher September of 1992, God never saw fit to " only one deacon has cheque-signing wages, buildings, operating costs bless their home with children . On the day authority raising, at noon, they rushed to " amount of collections determined by of the barn Hospital Aid Fund the hospital to deliver a baby girl, their projected operating costs " covers hospital stays, specialists, day first child. .. . Praise the Lord! " collections held in January and July surgeries " central fund with reserve " payments are generally 75% of amount paid by members " each school board secretary has local account with six-month reserve " collections are held twice a year to replenish account " one deacon responsible for paying general supplies and dispensing " one central fund with six-month reserves to local school boards for reserve operating expenses " all deacons have cheque-signing authority Levi M. Frev is a bookkeeper who lives Local Church District near Mount Forest, Ontario. This article is " collector account for all collections adaptedfrom a presentation he gave in Mervin and Mildred Martin's new barn . " for church maintenance, heat, Waterloo to the Association ofMutual Aid Photo credit : Brent Bauman members in dire straits Societies on March 7, 2002.

Old Order Mennonite Music by Martin A. Frey

I grew up in the Old Order Mennonite the German language. This is probably listed with each song that corresponds with tradition where vocal music is the only the basis for young Old Order Mennonites a metrical tune index printed in the song type of music used. Singing is still done today as well . book Philharnionia. There may be a mild without accompaniment. My experience In the South Peel church (near variation between the printed notes of the with music in the Old Order Mennonite Wallenstein, Ont.) which I attended most song in the Philharnionia and how it is setting was from about 1920 to 1940 and often, there were two Brubacher brothers customarily sung, but in general the during this time I was introduced to a with exceptionally strong voices who led printed tunes are followed reasonably well. number of different settings where the art the singing. The songs were relatively The song leader (Vorsaenger) needs to of song was used. easy to follow in the slower tempo in be familiar with these tune numbers . Probably my first experience would which the singing is conducted. There are no printed bulletins to warn him have been the worship service songs, sung The song books used for church ahead of time what song will be sung, but in unison. These songs are all written in services, as well as any related services when it is announced, the minister will German and I will admit their meaning such as weddings in the homes, funerals, read a number of verses and this allows escaped my understanding for a long etc., are the small songbook called Lieder the song leader to be prepared to start the time. Over the years, of course, this Sainmlung (song collection) which was singing . It is important for the song leader changed somewhat as the ministers would compiled by Bishop Benjamin Eby in the to be fully familiar with the different endeavor to explain the words' meanings . 1830s. The songbooks have no notes, but All of this helped me get a better grip of are words only. There is a tune number Continued on page 14 Page 14 - Continued from page 13 -- able to explain how to transpose music Today a good source of early from the various keys in which the songs instruction in music is the Old Order tunes that will be needed . At the end of are written. The attendance at these parochial schools where it is part of the the service, the leader has the option of schools are all young Old Order curriculum. In some schools, if the teacher choosing a closing number. The song Mennonites. The music learned in this feels less qualified to teach music, a music leader is always a male. way has been a great encouragement in teacher may come in weekly or bi-weekly In the Pennsylvania churches of the Old continuing the art of singing without to fill this need. This instruction is geared Order Mennonites, there is a table set up in accompaniment. When these people sing to the basics so the students may be able to front of the pulpit called the "singers' in four parts they have good harmony. read music and learn new songs for table." Here a number of able singers I also attended singing school sessions themselves. Hymn books are used in the gather for the service and in this way can at the Three Bridges school in schools as a source of printed music, but help each other. In our area, each song approximately 1933 led by Levi Bowman . they also use rounds and choruses to build leader is on his own . He will choose a seat familiarity with four-part harmony. Again, in of the men's Onias Weber also led singing school there somewhere the middle no instruments are used other than a pitch section in order to be more central. Each in the early 1950s. No doubt there have pipe or tuning fork. church will have its own leader, but he been other singing schools since that date, may have a companion singer alongside but I am not sure of when or where. With this program of teaching music for confidence and help if needed. Sunday evenings are the regular get- from one generation to the next, where the present has received from the past and Over the years Old Order Mennonites together times for the young people and are will forward its knowledge on to the next have also conducted singing school mostly spent singing. In my day the most generation, the ability to sing will live on. courses during the winter months to commonly used book was the Church and encourage the use of song. At the age of Sunday School Hymnal There may also be approximately 14, I had the good fortune daytime singing such as at weddings or Martin A. Frey lives in SL Jacobs, to attend one such singing school . It was wherever a group may be gathered . Ontario . Martin taught singing school held at the home of Elias Brubacher, who Quiltings are an occasion for girls to sing many tunes in the Markham-Waterloo was also the instructor. He was one of the rounds or choruses . Musical instruments are Mennonite conference, an off-shoot ofthe Peel church song leaders and knew his not permitted in the Old Order Mennonite Old Order denomination. He is fondly music well. He taught the basic rudiments denomination . The only exception is the remembered as having taught singing of music with four-part singing and was mouth organ if it is used privately. school in the Markhain area in the 1950s.

Book Reviews

audience. The majority of the people But there is also another group who Path ofa People : buying them on this special occasion are will read a congregational history, and not avid history buffs, but current and that is the local historian . The history of Erb Street former members curious about the Erb Street and the City of Waterloo are Mennonite Church, background of the church they hold dear intertwined, and therefore will attract the to their hearts . historian as well. Here Kessler must 1851-2001 Karl Kessler seems to realize this fact include detail and accuracy if the book is as he formats his book without footnotes to be credible in the wider community. by Karl Kessler, and annotations that the casual reader There are many significant names and (Waterloo: Erb Street Mennonite might find distracting. What is left is an events to be found in Erb Street's history. Church, 2001) attractive volume with many glossy Early settlers and entrepreneurs like 167 pages. $25.00. photographs, and a crisp, smooth flowing Abraham Erb and Jacob C. Snider, and narration of the past 150 years of what is local politician Elias Snider were among Reviewed by Brent Bauman now called Erb Street Mennonite those who turned Waterloo from a Church. Because it is an early Waterloo pioneer settlement to an urban centre . On When a church reaches a significant County church, he also includes a brief a parallel track, church leaders like Jonas milestone like 150 years. a book telling overview of how Mennonites got to Snider, Noah Hunsberger, and J . B. of its journey through the past one and a Canada in the first four chapters . Kessler Martin guided a rural congregation into half centuries is expected, some might starts his story by explaining their becoming a modern urban church. argue mandatory. Erb Street Mennonite origins in Europe as Anabaptists during The history of Erb Street, in many Church has marked this anniversary with the Radical Reformation. This leads to ways parallels the story of the larger not one, but two books. One is historical, their journey to Pennsylvania, and Mennonite Church in Ontario over the for which this review is based on, and eventually the purchase and settlement of past two centuries. The book has detailed the other culinary (see next review) . Waterloo Township . He also includes a accounts of how many issues including; One of the challenges of writing a brief history of Russian Mennonites to congregational history is knowing your tie in their arrival at Erb Street in 1924. - Continued on page 15 - Page 15

Continued from page 14 displays. There are no recipe dividers 1948 (Leamington : Essex-Kent within the sections but the index is well Mennonite Historical Association, dress, worldliness, political involvement, laid out, allowing users to find their 2001),179 pages, has compiled a book women's roles, Sunday School, English preferences easily. that tells the experiences of Mennonites language, and evening meetings who pioneered in this small northern impacted Erb Street, just as it did the The introduction to the last section, community . She uses many maps and Mennonite Church as a whole. Many of The Table Of Our Present Day, photographs to supplement the text . This these issues were at the centre of the encourages readers to anticipate healthful is the fourth volume in the Essex-Kent schism with the Old Order Mennonites. recipes containing low fat, low sugar, and no artificial foods. However, only two Mennonite Historical Series . In the end Kessler does a fine job of recipes refer to "light" ingredients (p .162, John Landis Ruth, author of The Earth leading the reader, of either group, 216) and only one submitter comments on is the Lord's : A Narrative History ofthe through the many twists and turns this her need to change her recipe collection Lancaster Mennonite Conference congregation took through schisms and due to heart disease. The recipes in this (Scottdale : Herald Press, 2001), uses 1390 growth in the past 150 years. section do not reflect the introduction or pages to tell the story of one of North take the diseases of our day into America's original Mennonite settlements Brent Bauman lives near Drayton, consideration . from its beginnings in Switzerland . Ontario. He is editor of the Ontario Nevertheless, the Erb Street Mennonite Several pieces of previously unknown Mennonite History, and author of Church can be proud of their anniversary material has been uncovered. Ruth is a Forged Anew A History ofthe cookbook . It recognizes the culinary well known historian and story teller Floradale Mennonite Church. background and roots of the church as throughout the Mennonite community, well as where they are today. It is a good and this massive work will provide a great culinary history of the church . deal of information for other historians and genealogists . It includes some Be Present at accounts of the migration of Mennonites Trijntje Miller lives in Waterloo, from Pennsylvania to Ontario. $93 .79 . Our Table Ontario . She is the editor of the Abraham Martin, author of Especially cookbook Stack Your Dishes : compiled by Sandra Schiedel for Mennonites - a Message ofLove a celebration of recipes from and Margaret Stockie, (Wellesley : author, 2001) 471 pages, Conrad Grebel College. (Waterloo : Erb Street Mennonite reflects upon his life as a David Martin Church, 2001) Mennonite - including his 232 pages. $15.00. excommunication from the group in 1997. Martin quotes extensively from the Bible Reviewed by Trijntje Miller Book Notes and classic works such as Martyr's Mirror and the Complete Writings of Menno The Family History and Genealogy The culinary experience tends to be a Simons . Abraham Martin past away in of Jacob (Wagner) Giingerich and forgotten but vital part of history . This November 2001, shortly before the book Veronica Litwiller from 1825 - 20(1() is cookbook reflects the Erb Street was released for sale . Copies can be an up-date of the 1975 publication. The Mennonite Church's culinary experience purchased from Peggy Shantz of R .R #1, compilers only partially achieved their throughout its history. Wellesley, ON NOB 2TO. goal, because some families were not Helen Grace Lescheid, author of Lead, The title is appropriate since mealtimes contacted, some did not adequately Kindly Light (Belleville : Essence are often a time of thanksgiving and respond, and in a few cases new Publishing, 1999) 192 pages, extensively recognition of God's hand upon the lives information which was submitted was not uses her mother's journals to tell the story of those represented in the book . The recorded . Due to time restraints, the index anecdotes are priceless, of Neta Loewen's life. Born in Russia in prayers and is limited to the persons in the 1975 were a given 1912, Neta lived through the Russian illustrating how things at edition - with the page numbering of the her revolution, Stalin's purges, the Second point in time. Elsie Shantz writes that 2000 edition, however. mother used the Caramel Frosting recipe World War, and immigration as a widow Alvin Gingerich was compiler-in- "frequently during World War II when with a four young children to Austria and chief, but, as in the 1975 edition, his name sugar was rationed as we had our own then to British Columbia . It is told as a appears at the end of the list of assistants maple syrup. .. .. She baked this in the lid story of faith in God and courage to carry top-librarians, beware! of her large Wearever aluminum roast instead of at the on . S 17.95 . pan ." (p.21) Bonnie and Jim Gingrich This new edition, however, is very Gerald C . Ediger, author of Crossing comment that "Dad built a house in 1950 attractively printed with full-colour cover, the Divide : Language Transition Among on a two acre lot on Highland Road West inside and out, and with a generous Canadian Mennonite Brethren 1940- and needed to plant a large garden ." (p.5) supply of photographs . Submitted by 1970 (Winnipeg : Centre for Studies, The section dividers are beautiful, and Lorraine Roth 2001) 236 pages, looks at the changes that generally appropriate to each section . A Hedy Lepp Dennis, author of took place in the Mennonite Brethren lot of time and effort went into these well Memories ofReesor: The Mennonite church with the shift from the German to photographed, period specific visual Settlement of Northern Ontario, 1925- English language . Ediger is a church

Page 1 6 history professor at Canadian Mennonite Thomas Ressor. was an Old Order primary celebration will be on June 28-30 University . $19 .95 . Mennonite minister in Markham . He was with a barbecue on Friday evening. Royden Loewen, author of Hidden instrumental in the formation of the Non- Saturday evening will include memories Worlds: Revisiting the Mennonite Resistant Relief Organization (see Vol. of the Dew Drop Inn coffeehouse of the Migrants ofthe 1870s (Winnipeg: XVII, No. 2, pg 13), and in the 1925 1970s. A celebration on Sunday afternoon University of Manitoba Press, 2002) 140 founding of the Mennonite settlement in will include an audio-visual montage of pages, examines the 1870s Mennonite Northern Ontario that bears name. the congregation . Acongregational immigrants to Manitoba from Russia. The bible will now be preserved in the history book is also being written to With the use of diaries, wills, newspapers, climate controlled archives adjacent to the commemorate the occasion. Avon and other materials Loewen shows how Conrad Grebel University College library. currently has 113 members, and a regular this group adapted to their new home . Under archivist Sam Steiner's watchful attendance of about 160. Pastors are Gary $22.95 . eye, the Reesor's Froschauer Bible will be Horst (since 1984) and Anne Campion well protected. From Grebel Now. (since 1999). From Canadian Mennonite HAMILTON MENNONITE CHURCH EDNA STAEBLER RESEARCH People and Projects CELEBRATES 50 YEARS FELLOW AWARDS On the first Sunday of 2002, banners Winner of the 2002 Edna Staebler IMPORTANT ADDITION and symbols depicting Hamilton's church Research Fellow award was Dr. Paul TO THE ARCHIVES life and music - including the song. "Open Tiessen of Waterloo. His project is entitled Gordon Christian Eby s poetics of The Mennonite Archives of Ontario doors," written for the anniversary by life and language: Mapping the modern now has a Froschauer family Bible in its Rick Paw - were used to celebrate the world, from pre-war Berlin to post-scar collection . It was printed in 1531 by milestone during the morning worship Kitchener (1911 - 1919). Barbara Draper Christopher Froschauer of Zurich, service . Scripture was read by three of Elmira was last year's recipient for her Switzerland only six years after the generations of the Walt Dueckman family. work on Worship and Community Life of beginning of the Anabaptist movement . Phil Bender, co-pastor, spoke on the topic, the Mennonites of Waterloo County in the The Bible, complete with hand-painted "First we remember." Nineteenth Century. Draper presented her pictures, was donated by George and Outside the church a new banner was paper on February 21, 2002 at Joseph Anna Reesor of Markham to the archives unfurled . For one year it will proclaim Schneider Haus in Kitchener. The awards in the fall of 2001 . their thankfulness to the community. Julie are given to those who "increase Bender, co-pastor, led in a closing prayer En route to Conrad Grebel University knowledge and expand understanding of College much of this bible's history has after which "Praise God from whom all the folk and founding peoples of Waterloo known it was blessings flow" was sung. been lost. What is is that County/Region ." From news release printed in 1531 by Christopher They are planning a number of other HISTORICAL, DISPLAY Froschauer, who opened his shop in events throughout the year; such as a joint Zurich in 1521, and began printing Bibles service and lunch with the Welcome Inn A historical display by Woolwich in 1524 . In 1529, he produced the first Church, an exchange with another 50- Historical Foundation/Marion Roes of complete German translation of the Bible, year-old church and social events with the Dreisinger Furniture and Funeral Service several years before Martin Luther. The community. The main celebration will be in Elmira will be presented this summer. "Froschauer Bible" as it came to be November 2-3, which will include many It will consist of over 60 pictures, ads, known, was the favoured version among former participants . In December, they articles dating from 1878, plus some Anabaptists. will end the anniversary year with a artifacts. People are also invited to look around the 140 year old building - tin It is unknown when this particular Christmas program given by the children . ceilings, original electric lights, 80+ year book came into the Reesor family's From Canadian Mennonite and Betty old elevator and squeaky wood floors. It possession, but it is certain that it came to Willms will be at Dreisinger Furniture Store at 7 North America with Peter Reesor in 1739. AVON MENNONITE CHURCH Arthur St. N. in Elmira from June 1 to It came to Canada 65 years later when CELEBRATES 50 YEARS The book Woolwich at the Turn Christian Reesor emigrated from August 3. Avon Mennonite Church is celebrating of the Century : 1900 will be displayed and Pennsylvania to the Markham area. Here its 50th anniversary this year. Special it remained an important part of the for sale as well . For information call events began January 13 when Avon's Marion Roes 519-883-1448 . Reesor family heritage. Kept in the family first pastor, Jacob Spenler, returned to BURKHOLDER REUNION home, wrapped in plastic, it was almost speak. Anoon potluck provided time for lost to a fire several years ago. It was the reminiscing about Avon's early years. The Burkholder Family Association is first item George's mother grabbed as she Many former pastors returned throughout sponsoring a family reunion on July 13, fled her house. It came into the hands of the early part of the year to mark the 2002 in Lancaster County, Pennsylvania . George and Anna Reesor two years ago. anniversary. Anna Bender, spouse of The gathering will be held at the Groffdale The Bible is part of a 26-book former pastor Ken Bender (deceased), Mennonite (Brick) Church . This is the collection so far donated to the Mennonite was at Avon on February 3, Arthur Leis church the Burkholders attended when Archives of Ontario Archives by George on April 7, Winston Martin on May 5, and they came to the United States in 1755. Reesor. Reesor's grandfather, Rev. Doris and Rod Weber on June 2.The From Canadian Mennonite