MENNONITE LIFE JUNE 1987 In this Issue

The June issue again features the Radical Reformation and Mennonite Bibliography. The bibliography contains three sections: 1986, 1984-85, and undated publications. The elimination of materials published prior to 1984 has reduced the length of the bibliography about fifty percent when com­ pared with last year’s. The bibliography represents the acquisitions of recently published materials by major Mennonite libraries. The centennial of the mission activities of the General Conference Men­ nonite Church among the Indians in Oklahoma (then Indian Territory) has stimulated the interest of historians in: exploring the foundation and philosophy of these early missions. Stanley P. Dyck, Professor at Cowley County Community College in Arkansas City, examines the history of the Halstead Indian Industrial School which operated on the Christian Krehbiel farm near Halstead from 1887 to 1896. This endeavor reveals much about the attitudes and success of early Mennonite missions. Berniece Kropf Schmucker has edited and provided an introduction to an interview with her father, Frank Kropf. The interview provides exten­ sive insights into the Mennonites’ persecution during World War I, and Kropfs career documents the early experiences of Mennonites in the Pacific Northwest. Robert D. Linder, Professor of History at Kansas State University, ex­ amines the challenges to the traditional separation of church and state within the United States through an analysis of Constantinianism and its relation to religious freedom. The continuation of E. G. Kaufman’s autobiographioal reflections from the March issue is the final article.

Indexed with abstracts in Religion Index One: Periodicals, American Theological Library Associa­ tion, Chicago, available online through BRS (Bibliographic Retrieval Services), Latham, New York and DIALOG, Palo Alto, California. MENNONITE

June 1987 Vol. 42 No. 2 LIFE

Editor The Halstead Indian Industrial School 4 David A. Haury Stanley P. Dyck Editorial Assistants Barbara Thiesen Kathy Schräg An Interview with Frank Kropf 11 Marilyn Loganbill Edited by Bemiece Kropf Schmucker Circulation Manager Marilyn Loganbill No Constantine Here!: The Case for the Front Cover Preservation of the American Heritage of Halstead Indian Industrial School, Krehbieltown Separation of Church and State 13 Back Cover Robert D. Linder The Christian Krehbiel Family Halstead Indian Industrial School, Krehbieltown

Photo Credits E. G. Kaufman: Autobiographical Reflections Mennonite Library and Archives, all—except pp. (continued from March issue) 17 11-12 -Bemiece Schmucker. Edited by Robert S. Kreider

MENNONITE LIFE is an illustrated quarterly magazine published in March, June, Septem­ ber, and December by Bethel College, North Radical Reformation and Newton, Kansas. Second Class postage paid at Newton, Kansas 67114. Mennonite Bibliography, 1986 19 subscription r a t e s : u.s. - One year, Marilyn Loganbill $10.00; two years, $18.00. Foreign — One year, $11.00; two years, $20.00 (U.S. Funds).

ISSN 0025-9365 Book Reviews 27 The Halstead Indian Industrial School by Stanley P. Dyck

In February of 1882, Christian Kreh- First, it was an important element in the became an integral part of the Indian biel, a prominent Mennonite farmer and General Conference mission to the policy-making process. church leader from Halstead, Kansas, Native American: significant financial Several important reform organiza­ made a hurried trip to the General Con­ investment occurred, numerous Men- tions came into existence during the ear­ ference Mennonite mission at Darling- nonites sacrificed their time and efforts, ly 1880s to further enhance the position ton in Indian Territory to survey the and over one hundred Indian youths and power of the Indian reform move­ damage resulting from a tragic fire. The were affected by their attendance at the ment. In 1882, Herbert Welsh helped mission’s newly-constructed boarding school. Second, the Halstead school establish the Indian Rights Association school for Arapaho Indians lay in ashes; uniquely represents the interaction of and became its first secretary and four children, including the infant son Mennonite missions with United States primary spokesman.7 In the following of missionaries Samuel and Susie Haury Indian policy. It is the intention of this year, the initial Lake Mohonk Con­ died in the flames. Krehbiel, then presi­ paper to chronicle the relatively short ference of the Friends of the Indian con­ dent of the Mennonite Board of Mis­ history of the Halstead school, and to vened. This gathering at the Lake sion, came to assess the damage as well place the existence of this school within Mohonk resort in New York was hosted as the future of the Mennonite mission the broader context of American Indian by its Quaker proprietor, Albert at Darlington.1 Despite this unfortunate policy. The evidence suggests that Men­ Smiley. Each fall representatives (pri­ event, Krehbiel and the Mission Board nonite work with the Cheyenne and marily patrician and all Protestant) from rallied support for the rebuilding of the Arapaho was not formulated and con­ various reform organizations and reli­ mission school and the fledgling mis­ ducted solely with evangelical objec­ gious denominations, met with federal sionary effort continued.2 tives in mind, but that it significantly officials to discuss and to formulate In­ Christian Krehbiel’s journey to Dar­ paralleled the Indian reform movement dian policy. Although it enjoyed no of­ lington was productive in another tangi­ of the later nineteenth century which at­ ficial status, the Mohonk Conference ble way. While in Indian Territory, tempted to totally acculturate Native became the mouthpiece for the main­ Agent John D. Miles and Haury recom­ Americans. stream of Indian reform during this mended that a young Indian boy named In the final two decades of the nine­ period.8 Smith (Wa-ha-ha-nie, his Indian name) teenth century, Indian policy was large­ These Indian reformers were united who had been convicted for robbery be ly shaped by an influential body of in the belief that United States govern­ paroled to Krehbiel. Krehbiel agreed to religious reformers. This reform move­ ment policy should be designed to take Smith to his farm in Kansas in ment had its roots in President Ulysses “ civilize and Christianize” the Indian. order to teach the Indian boy how to S. Grant’s “ peace policy,” a policy Their goal was to assimilate the Indian work. 3 It is not known how long Smith which attempted to diminish violent into American society, and in so doing, remained on the Krehbiel farm, but the confrontations between whites and In­ destroy any vestige of Indian culture. experience must have proven beneficial dians. Through the utilization of Representative of this sentiment is the to both parties. Krehbiel himself noted religious organizations and leaders, the following quote from the Statement of that this event gave birth to another government hoped to provide Indians Objectives of the Indian Rights Asso­ phase of Mennonite work with the more humane treatment.5 To implement ciation: Cheyenne and Arapaho Indians: the off- this shift in emphasis, a ten-person reservation industrial training of Indian Board of Indian Commissioners com­ The Association seeks to secure the youth. This development blossomed in­ prised of all Protestant clergymen was civilization of the Indians . . . and to to a recognized Indian contract school, created by Congress in 1869. Its func­ prepare the way for their absorption in­ the Halstead Indian Industrial School, to the common life of our own people. tion was to oversee the Department of The Indian as a savage member of a which operated at Halstead from 1885 Interior’s Indian Bureau. Congress also tribal organization cannot survive, ought to 1896. shifted control of all Indian agencies to not to survive, the aggressions of civiliza­ The Halstead Indian school has been the religious denominations working on tion, but his individual redemption from only briefly mentioned within General each reservation.6 Although the 1870s heathenism and ignorance, his transfor­ mation from the condition of a savage Conference Mission literature.4 Yet its was anything but amicable between nomad to that of an industrious American story bears telling for two reasons. whites and Indians, religious reformers citizen, is abundantly possible.9

4 MENNONITE LIFE Specific measures were outlined by the reformers in order to achieve this objective. Carl Schurz, Secretary of the Interior under President Rutherfod B. Hays, wrote the following in 1881: To fit the Indians for their ultimate ab­ sorption in the great body of American citizenship, three things are suggested by common sense as well as philosophy. 1. That they be taught to work by making work profitable and attractive to them. 2. That they be educated, especially the youth of both sexes. 3. That they be individualized in the possession of property by settlement in severalty with a fee simple title, after which the lands they do not use may be disposed of for general settlement.10 In the following decade each of these points—the work ethic, increased edu­ cational efforts, and conversion of reservations to individually-owned land—was adopted as official govern­ ment policy. It was in the context of this reform movement that the Mennonites began their mission work with the Cheyenne and Arapaho. Although no evidence ex­ ists that the General Conference Men- nonite Board of Missions or any of its members actively participated within any Indian reform organizations, the Board, its missionaries, and at least some of the church membership were aware of these reform goals and objec­ tives. The Mennonite, the General Con­ ference-Mennonite Church monthly, in­ cluded several reports that indicate an awareness of the reform agenda. For example, A. B. Shelly, Secretary of the Mennonite Board of Missions, attend­ Christian Krehbiel. ed and submitted a report to the annual meeting of the Board of Indian Com­ missioners which met in Washington sion leaders firmly believed that the In­ ethic, a belief totally in line with Men­ D.C. in January 1888.11 Missionary H. dians should abandon their communal nonite thought. Haury wrote in 1886, R. Voth was also aware of the reform life for individual farms. As early as “ In civilizing these Indians, it is of movement. In a report which protested 1883 Missionary Samuel Haury en­ great importance that the rising genera­ government policy of providing food deavored to establish a colony of Indian tions learn to work.15 D. R. Krehbiel, rations and supplies to the Indians farmers at Cantonment, an effort which assistant to his father, Christian, at which he believed fostered laziness and proved only marginally successful.13 Halstead Indian Industrial School, dependency, -Voth stated that the Several Mennonite missionaries worked stated, “ To the Mennonite it would be “ . . . Mohawk [sic] Conference and specifically to assist Indians in as strange to forget to work as to forget Indian Rights Association protest this agricultural endeavors. Echoing the to read the Bible; their life would be in­ same thing.” He urged the Mission reformers’ demands to end reservation complete without either.” 16 Clearly, the Board to join these organizations.12 handouts, Voth noted that the govern­ Mennonites viewed work as more than Mennonite missionaries and leaders ment should . . . “ [give them] their simply a means to a livelihood. In­ were cognizant of recognized Indian own land, supply them with farming dustrious work was perceived as an reform measures, and the goals and ob­ implements, etc., and place over them essential trait of a Godly, civilized jectives of their mission work with the capable farm superintendents and then Christian, and as such, the Mennonites Cheyenne and Arapaho were consistant say to the able-bodied now, ‘swim or desired to instill within the Indians the with the reformers platform: in­ sink!’ ”‘14 Hand in hand with the estab­ value of toiling “ by the sweat of the dividualized land, the work ethic, and lishment of Indians on individual farms brow.” education. From its inception, the Mis­ was the promotion of a strong work The reform movement recognized

JUNE, 1987 5 that education was the key to “ civiliz­ Halstead Seminary, and the Mission posed: 1) with the Mission Board’s ing and Christianizing” the Indians. Board, to begin an Indian school which financial assistance, he would build a Mennonites, too, understood the value would share facilities and some func­ school building and dormitory for the of education as a means of accultura­ tions with the Seminary, but would boys while his own home, recently en­ tion. Foremost was the task of convert­ maintain separate classes and faculty.23 larged, would serve as a dormitory for ing the Indian students to Christianity. To support the school the Mission the girls, 2) the Mission Board would Missionary S. S. Haury stated, “ I do Board accepted for the first time a be responsible for necessary dormitory believe that the Indian can never be tru­ government contract for the accommo­ and school supplies, 3) the Mission ly and permanently civilized without the dation and education of fifteen Indian Board would turn over to Krehbiel all Christian religion. Show me an Indian students at $150 per child per year. By monies received from the government. who has accepted Christ as his personal December, nineteen Indian students In return, Krehbiel would provide for Savior, and I will show you an Indian (fifteen in the Indian school, four in the the teachers, helpers, food, clothing and radically civilized.” 17 Yet salvation Seminary) were permanently located at other provisions for the Indian students. alone would not prepare the Indian for Halstead. The school hired Peter Kreh­ Krehbiel further stipulated that he a “ civilized” life. Academic training biel, brother of Christian, as teacher of would serve as superintendent, his wife and, more importantly, industrial train­ the Indians. In a letter to Rev. Carl van would be matron, and that he alone ing were necessary ingredients to der Smissen, secretary of the Mission would choose the teachers for the achieve acculturation, preferably away Board, Krehbiel wrote that arithmetic, school.28 This proposal, already appoved from the negative influence of the reser­ grammar, spelling, geography, hand­ by the Kansas Conference, was also ap­ vation. Off-reservation industrial writing, drawing, singing, and of proved by the Mission Board. By the schools for Indian students were ex­ course, Bible study, comprised the spring of 1887 the building was com­ tolled by the reformers during the 1880s curriculum.24 Boarding the Indian pleted and in April sixteen Indians and the value of extracting students students in the town of Halstead afford­ moved to their new quarters.29 The from their tribal communities was not ed little opportunity to fulfill an impor­ Halstead Indian Industrial School at lost on the Mennonite missionaries. It tant objective of the school, industrial Krehbieltown, as it came to be called, was this conviction that caused them to training, so in March 1886, thirty acres was born. begin sending Indian youths to Kansas were rented for the Indian students to It is not surprising that Christian “ . . . where they could be educated work.25 Krehbiel undertook this venture. Born and trained to work while they were The 1886-87 school year began in in Wierhof, Germany in 1832, he, away from the influence of their former August with fourteen Indian students in along with his family, emigrated to associates in the camps.” 18 attendance. However, the agreement America in 1851 in order to avoid In the fall of 1883, one year after between the Indian school and the military service. The family settled in Christian Krehbiel brought the young Seminary was not satisfactory. A com­ Iowa where Christian married Susanna Indian, Smith, to his farm, three prom­ mittee reported to the Kansas Conven­ Ruth in 1858. Nine sons and three ising Indian boys were enrolled in the tion of the General Conference Church daughters grew to adulthood. Two sons, Halstead Seminary, a Mennonite nor­ in October 1886, that the agreement Daniel and Henry, served in the Indian mal school.19 The following June, was beneficial to neither the Indians nor school. Krehbiel was active in many Haury transported eighteen Indian boys the Seminary students. It is interesting facets of the General Conference to work on Mennonite farms during the to note that the Seminary teachers Church. After moving to Illinois in summer months. According to Kreh­ believed that much of the disciplinary 1860, he was chosen to be a minister biel, “ the purpose was to bring these problem stemmed from too little physi­ and elder, posts he held for forty-five young Indians under Christian influence cal exercise (manual labor) for the In­ years. Krehbiel was instrumental in and to teach them how to work. ’’20 This dian youths. As a result they were dif­ founding the Foreign Missions Board in practice of transplanting Indian youths ficult to control and brought discredit 1872 and served as its president for to farms was identical to Captain to the Seminary. Furthermore, the In­ twenty-four years. He also founded and Richard Pratt’s famous “outing system” dians were unhappy because they ob­ directed the Mennonite Board of Guar­ at Carlisle Institute in Pennsylvania. served Seminary students with fewer dians which assisted Mennonite immi­ Reformers and government officials restrictions and less supervision. The gration to Kansas. In 1879 he moved his were highly impressed with this method Convention concluded that the Indian family to Halstead where he continued of Indian acculturation.21 The success school should be relocated to a rural his active role in church affairs. As a of these initial efforts encouraged Men­ setting.26 farmer, businessman, and pastor of the nonite leaders to continue and expand Most of the Board of Missions as well Halstead Mennonite Church, Krehbiel this venture. Ten young Indians spent as Samuel Haury were in favor of clos­ was a prominent member of the Hal­ the 1884-85 school year in Kansas, five ing the Indian school at that time.27 stead community until his death in studied at the Seminary and five worked However, Christian Krehbiel, who had 1909.30 on Mennonite farms.22 originally promoted this venture, con­ The Halstead Indian Industrial School In the fall of 1885, the satisfactory tinued to believe that an off-reservation operated on the Christian Krehbiel farm results of these efforts prompted Men­ industrial boarding school was the best from 1887 to 1896. The Indian Bureau nonite leaders to embark on a bolder means of preparing the young Indians contracted with the Mission Board to endeavor, the establishment of an In­ for civilized life. Consequently, in an educate and house a specified number dian school in Halstead. An agreement October 14, 1886 letter to van der of Indian students for a twelve month was finalized between the Kansas Con­ Smissen, he offered to move the school period. Students were primarily ference of the General Conference to his farm, one mile from Halstead. recruited from the Mennonite schools Mennonite Church, which operated the The following conditions were pro­ in Indian Territory. No special

6 MENNONITE LIFE The Christian Krehbiel Family at Krehbieltown near Halstead. of our country, in all branches that are academic or personal qualifications In addition to Christian Krehbiel and being taught in a public school. We also seemed to be required of prospective his wife, two teachers were employed, endeavor to acquaint them with the duties students. Susanna Krehbiel noted the one for academic subjects and one for and privileges of a citizen of this United anxiousness of Indian children to return industrial training. A cook, seamstress, States, inculcating in them such patrio­ to their families and the reluctance of and a laundress, along with Indian girl tism as will make them worthy citizens of this country. Teaching them all kinds Indian parents to part for long periods assistants, aided Mrs. Krehbiel. Eight of farm and house work in such a man­ of time with their children.31 Apparent­ full-time employees as well as volun­ ner that they will perform such work ly, the only qualification was the will­ tary help from Krehbiel’s sons operated willingly and readily is another thing we ingness on the part of the parents and the school. lay great stress upon. But realizing that all this work will be a structure erected children to attend the Krehbieltown The Halstead school was a branch of on sand if it is not built on the solid foun­ school. Prospective students were the Mennonite mission work in Indian dation of true Christianity, we make it medically inspected and approved by Territory. Quarterly attendance and a principle point to teach Christianity and the agency doctor and agent before em­ financial statements were submitted to its great principles as laid down in the barking for Kansas. the Cheyenne and Arapaho Agency B ible.34 Available records indicate that the through the superintendent of the Men­ A regimented schedule was main­ ages of the Indian youths ranged from nonite mission. Contract money from tained to achieve those goals. School nine to nineteen. In most years boys the government was then sent to the was conducted both in the morning and outnumbered girls by approximately Board of Mission and given to Krehbiel. afternoon during the winter months and two to one, probably to facilitate the In some respects the Halstead school re­ only half-days during the heavy work labor needs of the farm. The govern­ mained detached from the main mission months. No school was conducted dur­ ment allowed students to remain at the effort to the Indians. The Mennonite ing July and August. In 1891 John W. Halstead School for up to three years.32 printed reports and letters from the mis­ Richardson, a district superintendent of The following chart indicates the total sionaries in Indian Territory almost education, inspected the school and number of students enrolled and the every month. However, reports from reported that it was well equipped and average attendance for each school the Halstead school were only intermit­ that the instruction in the English year.33 tently included within this denomina­ language was surprisingly excellent.35 tional periodical. The fact that the Religious education and training re­ school was primarily a private opera­ mained an important element in the School Average tion perhaps contributed to this in­ school program. Bible lessons and Year Enrollment Attendance dependence. Relations between the devotions were conducted daily. Atten­ 1885-86 NA* 15 Halstead and Indian Territory mission dance at Sunday School and worship 1886-87 22 16 personnel did appear to be very con­ service at the Halstead Mennonite 1887-88 NA* 22 genial and supportive, based upon Church was required.36 1888-89 29 26 reports and correspondence. Industrial training, however, was 1889-90 NA* 28 In a report by Christian Krehbiel “ . . .the most commendable feature of published in the Commissioner of In­ this little school,” according to Rich­ 1890-91 36 32 dian Affairs’ annual reports for 1890, ardson.37 He noted that “ . . .th e boys 1891-92 33 31 a clear statement of the goals and ob­ are not taught simply how to work but 1892-93 31 31 jectives of the Halstead Indian Industrial the business of farming is practically 1893-94 29 24 School was stated: presented.”38 The Indians assisted 1894-95 22 22 We try to treat the children as we treat Krehbiel in the cultivation of his sec­ 1895-96 23 18 our own children, and we try to give tion of land and a half-section of his *Statistics not available them a good education in the language sons.39 According to Department of In-

JUNE, 1987 7 Left. Four Indian students, back row, left to right, Maggie Leonard (first person baptized by General Conference mis­ sionaries in Indian Territory), Blanch High, Lucretia Arrow, and, front Annie Porsal. Right. Unidentified male student at the Indian Industrial School. dian Affairs reports, the school official­ The Krehbiels evidenced a parental above all, too, to love Jesus . . . I hope ly farmed 400 acres, making it the third concern for the Indians and attempted the Indians will soon find out that their largest industrial training farm for In­ to provide the Indian students with a way is all different from the white dians, next to the Chilocco Indian family-like environment. According to man’s way, and I hope they will turn Training School (600 acres) and the Richardson, discipline was adminis­ at once from their old ways and take the Hampton Institute (450 acres). Produc­ tered fairly, although some of the boys white man’s ways.” 46 Another con­ tion for one year, 1891-92 was reported did run away because of being pun­ fessed, “ I pray the Lord every time as 3,000 bushels of corn, 4,300 bushels ished.43 The health of the students was when I don’t think good.” 47 At least of wheat, 439 bushels of vegetables and of continuous concern. Consumption these letters indicated that the Indian fruit, twenty-five tons of hay, and 1,900 (tuberculosis) was the most common children knew what was expected of pounds of butter and cheese.40 Krehbiel cause of serious illness and death. them. intended that the Indian boys also learn Susanna Krehbiel noted in 1889 that Despite these statements, there is lit­ the satisfaction of reward for their labor seven of the first eighteen students tle tangible evidence that Indian stu­ so each year he set aside some land for brought to the school died from this dents at Halstead were successfully con­ the boys to work and share in the ailment.44 verted and assimilated. Christian Kreh­ profits.41 Some of the older students By means of academic, religious, and biel stated that fourteen Indian students received wages for their work, par­ industrial training, the Halstead Indian were baptized at the Halstead Menno- ticularly in the summer months. Industrial School attempted to “ civilize nite Church, but further noted that The Indian girls were trained in and Christianize” the young Indian “ . . . [a]las, many returned to their In­ domestic duties. They assisted in students. According to John Richard­ dian ways.” 48 This falling away of gardening, and some farm work, but son, the only known government of­ “converted” Indian youth also bothered more importantly, according to ficial to inspect and visit the institution, Mission Board secretary, A. B. Shelly, Richardson, . . they occupy the sit­ “ [t]hese people are doing a good work who wrote in his annual report for ting room with the family, do their own and deserve to be encouraged. ” 45 If one 1895: cooking, assisted by a competent cook, can judge from letters written by the One sad and in a great measure mend their clothing, and are taught to students, they enjoyed and appreciated discouraging feature is the fact that many ‘cut and fit’ [sewing] and in short, are their Halstead experience. One wrote, of the young Indians after having attend­ ed school for a while and having given trained as a well-to-do intelligent farm “ The greatest thing that we want to great promise for the future, among them lady would train her daughters.” 42 learn is how to talk good english, and some who made an open profession of

8 MENNONITE LIFE religion, go back to the camps and ment of religious Indian contract It is questionable whether the Hal­ ultimately fall back in their heathen mode schools. Congress mandated a twenty stead school would have continued even of living.49 percent cut in appropriations for the if the Mission Board had agreed to The Halstead Indian Industrial School 1895-96 school year.56 (Nonsectarian receive contracts for 1896-97. Financial was a casualty of a political/religious off-reservation Indian contract schools pressures were felt by Christian Kreh- controversy concerning Indian policy such as those at Chilocco and Carlisle biel as government funding declined. In which pitted Protestant against Roman were not affected by these cuts. The November, 1895, Shelly reported that Catholic. In the latter 1880s and 1890s growth of those schools were, in fact, the cost of operating the school for the central issue was control of Indian encouraged by the Protestant reform­ 1894-95 was $4900. Of that amount, education. The controversy began with ers.) almost $2000 came from the farm and the “ peace policy” of the 1870s. The Mennonite leaders were no doubt from Krehbiel himself. Only $30 were fact that no Catholics were chosen to the aware of this controversy but did not donated by friends of the school. Shelly Board of Indian Commissioners and openly comment until the early months commented that “ . . . [b]y this it is that only eight agencies were assigned of 1896. In the January edition of The seen that the school, instead of being a to them resulted in animosity. Never­ Mennonite, it was reported that of the pecuniary gain to Brother Krehbiel calls theless, the Catholics expanded their total of $453,505 spent on contract for many financial offerings on his part, mission work with the American In­ schools, $359,215 went to Roman besides causing him a great amount of dians by establishing the Bureau of Catholic institutions. “Truly the labor, care and anxiety all the time. ” 61 Catholic Indian Missions in 1874.50 Church of Rome has no cause of com­ Enthusiasm and support for the school Under the able direction of Father plaint in this particular,” the report seemed to have waned on several Joseph A. Stephan, the Bureau in­ commented.57 In March 1896, Mission fronts. Perhaps Krehbiel, too, grew creased the number of Indian boarding Board secretary, A. B. Shelly stated in weary of the pressures and frustrations. schools from two in 1874 to eighteen The Mennonite that Protestant churches He remarked in his autobiography, in 1883.51 Government funding for had been refusing money from the written in 1906, “ He who wants to Catholic Indian schools increased from government because of the Roman learn patience should take over an In­ $65,220 in 1884 to $347,672 in 1889.52 Catholics. He did not blame the govern­ dian school” and “ How much self- The existence and financing of off- ment, but rather the Catholic Church denial this [Indian school] cost us.” 62 reservation denominational Indian con­ for abusing and taking advantage of the The Halstead Indian Industrial school tract schools became central issues at government, and recommended that was born, thrived, struggled, then died the Lake Mohonk Conferences. In 1888 continued funding be “ speedily abol­ within the great era of Indian reform. Rev. Lyman Abbott noted that of fifty ished.” 58 It was the desire of the reformers and religious schools supported by the Congress continued to terminate reli­ the United States government during the government, thirty-eight were Roman gious contract schools. Appropriations last two decades of the nineteenth cen­ Catholic.53 The Mohonk reformers con­ for the 1896-97 year were reduced by tury to bring the Indian into the demned the government’s policy of sup­ fifty percent. The Halstead Indian In­ mainstream of American life. They porting both sectarian and government dustrial School was among the twenty- believed that the Indians were capable schools among the Indians claiming that five schools which received no contract. of transformation to a civilized and the former violated separation of church (Thirty-eight schools continued to Christianized people like their white and state. The Protestant reformers receive government money, including “ benefactors.” Historian Francis Paul argued that all schools must promote two Protestant schools.)59 In his annual Prucha noted that Christians believed it Americanism and that Catholic schools report for 1896, Shelly stated: was their duty to speed up the process among the Indians were promoting The Indian Contract School was con­ of acculturation by various means, Romanism.54 Rev. James King, a tinued until the close of this past school “ . . .the chief of which were instruc­ prominent reformer, in a speech at the year. A new contract for another year tion in agriculture and education in Mohonk Conference of 1892 stated, had been offered by the Indian Depart­ Christian schools.” 63 The Mennonites “ In this Columbian year it becomes us ment, but was refused on our part, part­ ly on account of prevailing sentiment fully supported this vision and the to remember that our civilization is not among our own people, as well as among Halstead school was a bold experiment Latin, because God did not permit the Protestant churches of our country to achieve that end. Every point on the North America to be settled and con­ in general, against supporting a system reformer’s agenda was followed by the trolled by that civilization. The Huge- of Indian education which has been sadly abused for selfish and improper ends. Mennonite educators: the conversion of not, the Hollander, and the Puritan Our Indian Contract School has thus been their souls, instruction in academics and created our civilization.” 55 To these In­ discontinued and the buildings used for industrial training, extraction from the dian reformers, Americanism was syn- this purpose have since been changed reservation, and the promotion of onomous with Protestantism. As they, into an orphanage.60 patriotism and the English language. the Protestants, operated only a few It is not clear whether a contract for the Eventually they even joined the move­ contract schools, Halstead among them, Halstead school was not issued by the ment in surrendering the education of and as they did control the leadership government for 1896-97, or if one was Indian youths to the government.64 of the Bureau of Indian Affairs, they refused by the Mission Board as Shelly But the efforts of the Indian reform lobbied for the termination of religious suggests. What is clear is that the Mis­ movement to acculturate the American Indian contract schools. Despite strong sion Board was willing to close the Indian fell short of its intended long- opposition from Roman Catholics, the Halstead school in order to facilitate the range goal, and the Mennonite effort at Protestant reformers “ won the day.” termination of Roman Catholic Indian Halstead was no exception. The well- As a first step in the gradual abolish­ contract schools. intentioned goals of the Mennonite

JUNE, 1987 9 educators, as well as the entire reform C. Juhnke, “ General Conference Mennonite Mis­ opposition to the Halstead Indian School is includ­ movement, were based upon two faulty sions to the American Indians in the Late Nine­ ed in a letter from Christian Krehbiel to Rev. C. teenth Century,’’ Mennonite Quarterly Review J. van der Smissen, 14 October 1886, Christian assumptions. First, they erroneously (April 1980): 125; Edmund G, Kaufman, “ Men­ Krehbiel Papers, MLA. believed that because the Indian culture nonite Missions Among the Oklahoma Indians,’’ “ Christian Krehbiel to van der Smissen, 14 Oc­ should be transformed in one respect- The Chronicles of Oklahoma 40 (Spring 1962): tober 1886, MLA. 44; H. P. Krehbiel, The History of the General 29H. P. Krehbiel, The History o f the General religion—it should be transformed in Conference of the Mennonites of North America Conference, p. 307. every respect. Second, the idea that ac­ (Saint Louis: A. Wiebusch and Son Printing Co., 30The Mennonite Encyclopedia, 1973, s. v. culturation could be achieved so rapidly 1898), pp. 306, 307. “Krehbiel, Christian.” ’Francis Paul Prucha, American Indian Policy 3'The Mennonite 4 (February 1889): 65. was also incorrect. As a result, the ef­ in Crisis: Christian Reformers and the Indian, “ Vouchers and Attendance Records of Halstead forts to plant the seeds of American 1865-1900 (Norman: University of Oklahoma Indian Industrial School, 1884, 1886, 1888, 1889, Press, 1976), p. 31. 1890, 1891, 1892, Christian Krehbiel Papers, culture in the hearts and minds of In­ ’Ibid., pp. 33-43. MLA. Only the 1884 and 1886 records included dian students quickly blossomed but fre­ 7Ibid., pp. 138, 139. ages. quently died. 8Ibid., pp. 143, 144. “ These statistics are extracted from Annual ’Indian Rights Association, “ Statement of Ob­ Report of the Commissioner of Indian Affairs, It is perhaps not fair to judge the ef­ jectives,” in Americanizing the American Indians: 1885-1896. forts of these early Mennonite mission­ Writings by the “Friends of the Indian 3AAnnual Report of the Commissioner o f Indian aries and educators too harshly. The 1880-1900, ed. Francis Paul Prucha (Cambridge, Affars, 1890, p. 185. Massachusetts: Harvard University Press, 1973), “ John W. Richardson to T. J. Morgan, 5 sincerity of their motives is unques­ pp. 42, 43. December 1891, Christian Krehbiel Papers, tioned and the sacrifices they made are '“Carl Schurz, “ Present Aspects of the Indian MLA. Problem,” in Americanizing the American In­ “ Christian Krehbiel to van der Smissen, 14 Oc­ commendable. In many ways the Men- dians, ed. Prucha, p. 17. tober 1886, Christian Krehbiel Papers, MLA. nonites were on the cutting edge of the 11The Mennonite 3 (March 1888): 91. “ Richardson to Morgan, 5 December 1891, progressive Indian reform movement, [2The Mennonite 4 (May 1888): 123. Christian Krehbiel Papers, MLA. 13Juhnke, “ Mennonite Missions to the Ameri­ “ Ibid. in deed, if not in overt leadership. can Indians,” p. 125. 39Ibid. However, it is clear that they, as with 'AThe Mennonite 4 (May 1888): 123. 40Annual Report of the Commissioner o f Indian all the Protestant reformers of that era, I5S. S. Haury to Capt. J. M. Lee, Agent, 3 Affairs, 1892, p. 768. September 1886, Cheyenne and Arapaho Letter- ■“Account Book, Halstead Indian Industrial failed to understand the complex cultural books, Vol. 15, Oklahoma Historical Society, p. School, June 30, 1893 to June 30, 1894, Chris­ dimension of Indian/white relations. 276. tian Krehbiel Papers, MLA. ibThe Mennonite 10 (July 1895): 83. “ Richardson to Morgan, 5 December 1891, Mennonite historian James Juhnke’s n The Mennonite 1 (January 1886): 59. Christian Krehbiel Papers, MLA. conclusion of the Mennonite missionary iSThe Mennonite 3 (January 1888): 53. 43“The Indian Industrial School,” The Halstead movement could be said of the entire 19H. H, Ewert to Rev. C. J. van der Smissen, Independent, 12 August 1937, p. 32, 4 June 1884, Christian Krehbiel Papers, Men­ 4477ze Mennonite 4 (February 1889): 65. reform movement: nonite Library and Archives, North Newton, “ Richardson to Morgan, 5 December 1891, Kansas. The tragedy was that the best Mennonites Christian Krehbiel Papers, MLA. 20C. Krehbiel, Prairie Pioneer, p. 130. A6The Mennonite 3 (February 1888): 71. had to offer—education, medical aid, 21U. S. Department of Interior, Office of In­ “ Ibid. agricultural development, and the gospel dian Affairs, Annual Report of the Commissioner 48C. Krehbiel, Prairie Pioneer, p. 132, of a God of love—was inextricably o f Indian Affairs to the Secretary of the Interior ^The Mennonite 11 (February 1896): 38. bound up with a massive political and for the Fiscal Year Ended 30 June 1890, p. 30. ’“Francis Paul Prucha, The Churches and the cultural confrontation which turned the 22Annual Report of the Commissioner of Indian Indian Schools, 1888-1912 (Lincoln: University good news, for the most part, into bad Affairs, 1885, p. 82. of Nebraska Press, 1979), p. 2. new s.65 23Minutes of the Kansas Conference, General “ Ibid. Conference Mennonite Church, October 12-14, ’2Harry Sievers, “ The Catholic Indian School ENDNOTES 1885, p. 10. Issue and the Presidential Election of 1892,” The 24Peter Krehbiel to Rev. C. J. van der Smissen, Catholic Historical Review 38 (July 1952): 146. 'Christian Krehbiel, Prairie Pioneer (Newton, 6 February 1886, Christian Krehbiel Papers, 53Lyman Abbott, “ Education for the Indian,” Kansas: Faith and Life Press, 1961), p. 110, MLA. in Americanizing the American Indian, ed. 2Ibid. 25A. B. Shelly to Rev. C. J. van der Smissen, Prucha, p. 209. 3Ibid,, p, 130, 31 March 1886, Christian Krehbiel Papers, MLA. 54Prucha, The Churches and the Indian Schools, 4See Lois Barrett, The Vision and the Reality: “ Minutes of the Kansas Conference, October p. 24. The Story o f Home Missions in the General Con­ 11-13, 1886. ’’James M. King, “Sectarian Contract ference Mennonite Church (Newton, Kansas: 27H. P. Krehbiel, The History of the General Schools,” in Americanizing the American Indians, Faith and Life Press, 1983), pp. 15, 16; James Conference, pp. 306, 307. Reference to Haury’s ed. Prucha, p. 291. ’’Prucha, The Churches and the Indian Schools, pp. 30, 32. ’7The Mennonite 11 (January 1896): 30. 5SThe Mennonite 11 (March 1896): 46. 59Annual Report of the Commissioner of Indian Affairs, 1896, pp. 14-16. 60The Mennonite 11 (November 1895): 14. ’■Ibid. 62C. Krehbiel, Prairie Pioneer, p, 131. ’’Francis Paul Prucha, Indians in American Society From the Revolutionary War to the Pre­ sent (Berkeley: University of California Press, 1985), p. 10. 64The Mennonite on-reservation boarding schools at Darlington and Cantonment closed in 1898 and 1901, respectively. Barrett, The Vision and the Reality, pp. 22, 23. ’’Juhnke, “ Mennonite Missions to the Ameri­ can Indians,” p. 134.

Krehbieltown, as later expanded to serve as an orphanage.

10 MENNONITE LIFE An Interview with Frank Kropf

Edited by Berniece Kropf Schmucker

Introduction man. Well, we moved in the communi­ large letters written on it and nailed Frank Kropf, the oldest son of ty, hadn’t lived here very long, and they above the door, “ This Church is closed pioneer parents, was born in 1886 near didn’t know anything about non- for the duration of the war. ’ ’ Then they Garden City, Mo. He came with his resistant people, and they thought it had another board of the same size parents to Oregon in 1889. They came strange that we were not interested in above that and had two flags on long by train in an immigrant car to Port­ the war, and in going to war. Then, sticks nailed on that board, and there land, Oregon, and then they settled in since we all spoke German they accused was some writing on that but I forgot the area near Hubbard, Oregon, where us of being German sympathizers, and what it was. they lived in a log house and cleared we weren’t. Now Widmer was prob­ Well, the question was, what should land for farms. There was a large Old ably more than he should have been, but we do? It seemed the feelings were quite Order Amish congregation but no Men- the rest of us weren’t. intense. Should we go back to having nonite church in the area. In 1893 a INTERVIEWER: Part of it was church and Sunday school in the homes Mennonite church was organized and because you spoke German? again or should we unlock the doors and Frank’s father was ordained as a KROPF: Yes, because we spoke Ger­ just leave everything and have it in the minister of that church. In 1911 the man. Old Cersovski could talk German church? It was Tuesday morning when family moved 75 miles south to Harris­ too, and they branded him the same and we saw what was done during the night. burg, Oregon and started a church he was a Catholic. Anyhow, they had Well, our group was very small at that there. it kind of in for us. Old George Wilhelm time, too, and we just didn’t know what Frank Kropf had a large family and was the banker and he had to raise to do. Saturday morning Father came was concerned for their spiritual money for the war in war bonds. Peo­ walking up here and came into the yard welfare and for the work of the church. ple had to buy war bonds. We felt that where I was doing some carpenter He was a farmer and builder. He super­ we couldn’t buy war bonds, we’d be work. He said that we should make a vised community projects and the first helping the war. Well, that made it pret­ decision today about the church. But building of the Mennonite Home for the ty bad. About that time the government what should we do? We were afraid that Aged near Albany, Oregon. He also made a ruling that we could take they might burn the church house down helped to build churches in various government bonds instead of war if we’d open it up. So I said, “ Let’s places, a task which he enjoyed very bonds. When they did that, we told walk up to the church house.’’ So we much. He had a clear mind until his Wilhelm, if that’s okay with the govern­ walked up to the church house and death at the age of ninety-two. ment, we’ll do that. So we did that, but looked things over, but we didn’t know His daughter and granddaughter still there was that feeling. recorded interviews with him to Well, one morning when I got up, I preserve some history of the past. His looked up to the church house and there voice in the recording is a treasure to was a yellow streak painted around the the family. The following is a small ex­ church house, on the siding boards. cerpt from the interview: You see, when you didn’t go along with the war, you were yellow. We went up Interview and looked and here they had bored KROPF: Well, we built the church in holes in the two front doors, a big hole 1915. In 1916 Uncle Sam got mixed up in each door, and they had a steel chain in the war. Our services were all in through there and a new padlock. German because we had two sisters in Locked us up. There was a porch but the church who couldn’t understand no roof above the doors. They had a one English, Pete Neuschwander’s wife and by twelve, about two feet long, with Chris Widmer’s wife. Neither one of them could talk English or understand English, so the services were all in Ger­ Frank and Annie Kropf.

JUNE, 1987 11 you absolutely have to. Well, they talked and after a bit they left and didn’t do anything! Then they came here and I was gone. They drove in the lane and they called, and my wife went out and said I was gone, I had gone to Albany. They said, “ Well, we’ll be back tonight.” They drove down to Father’s place. There were two cars and eleven men, five in one car and six in the other. There was a yard fence with ivy and a gate. Father went out but stayed on the inside of the fence and talked with them. He didn’t say much either, because he knew what it was. They soon left and didn’t do anything. When I came home in the evening, Mom said what had happened and she said they said they’d be back again this evening. She had supper ready, so we ate, and getting about sundown here they came. Just one car came. One big husky fellow got out and the others what to do. Finally I walked over to the north of us, and shoot in there in the stayed in the car. He came to the fence, door again. I had my carpenter apron bedroom windows and there were beds I was on the inside, and he wanted to on and had my hammer with me. I took right there by the windows. I think I know why we don’t want to fight for the padlock, a new steel padlock, in my could show you the marks on the walls the war. Well, I said we don’t believe hand like this, looking at it. I guess the yet where the bullets scraped the walls. in killing other people. And so he said, Lord had a hand in it and I took my It went on like that and in 1918 they “ If someone would molest your wife hammer and hit the padlock. I hit it the had another drive to raise money. It was you’d fight!” All I said was, “ If there’s second time a little harder and that steel near the close of the war so the drive any killing to be done, somebody else padlock flew all to pieces; the doors was to take victory bonds, hundred- will have to do the killing.” That’s all were unlocked. I said, “ We’ve got the dollar victory bonds. The others were I said. The Lord gave me what to say. answer. We’ll leave everything just as also hundred-dollar bonds. They said, He jumped in the car and said, “ If that’s it is and have our services in the “ You’ll have to take these, you can’t the way you feel about it, you’ll have church. ” They never bothered us after take the others.” We said, “ No, we to take the consequences!” and just that. The church was still that way after can’t do that.” In September, on a zoomed out of here like the devil was the war and Wilhelm, the one who had Monday morning, I went in to the bank after him. Now how would you feel go­ it put on, said to me, “ It’s a disgrace to make a deposit. Nobody was in the ing to bed when they talk like that? to have that, why don’t you paint it bank but the cashier, Wilhelm, himself. Well, we came in, had family worship over?” And I said, “ I guess the fellows He said, “ Now you’ll have to take and put the children to bed. We just that put it on can paint it over if they them, the Albany church is taking committed ourselves to the Lord, want to!” them.” I said, “ Well, I was in touch whatever we’d have, He’d take care of But things went from bad to worse. with them yesterday, and no one had it. We went to bed and went to sleep That was at the time when my sister Idy taken them.” “ You’ll have to take and they never came back. died and my wife almost died. One them, they’re taking them.” I said, “I We never knew what had taken place, evening she was almost gone, and very have to go to Albany this afternoon, and but several years later one of the fellows slow getting better. The doctor sug­ I’ll see.” told my brother Levi, “ I’m sorry I was gested that we put up a tent in the yard I went to Albany in the afternoon and with that gang.” But only a few years between the house and the driveway, while I was gone a mob came out. They ago, I found out why they didn’t carry and sleep in the tent at night. The fresh came first to my father-in-law’s place out their plans. They were prepared and air might help her regain her strength, between here and town. My father was ready to take us out and tar and feather so we did that. There were a bunch of the bishop and he was Sunday school us, but when they came there was a rowdies, and they would come along in superintendent. Two car loads of young heavenly being that stood between them the evening after people had gone to husky fellows came. I knew them all. and us and they couldn’t get ahold of bed. They’d yell and holler and yelp. There was a yard fence there and a gate. anybody. It happened at all three places. When they would get even they’d shoot. They didn’t go inside the yard. They One of the fellows said this many years And the bullets, time and again, would stopped outside and called to him to later. Just a few years ago—not over hit on this side of the tent in the grass, come out, so he came out to the fence five years ago I found it out. The angel or on the other side, and sometimes and then they started in on him. He sur­ of the Lord encampeth round about close to where our heads were. More mised at once what was plain, that it those that fear Him. than once that happened. They’d go was a mob. Of course, you don’t argue Those were some of the experiences down to Father’s place, about % mile with them and you don’t say more than that were outstanding.

12 MENNONITE LIFE No Constantine Here!: The Case for the Preservation of the American Heritage of Separation of Church and State by Robert D. Linder In the three centuries after the death Diocletian (284-305). However, by Constantine and his chief rival for the and resurrection of Jesus Christ the then Christianity was too strong to be imperial throne, the possession of movement which had him as its center destroyed. Estimates vary regarding the which was then under dispute follow­ took form.1 During this period it won numerical strength of Christians in the ing the abdication of the Emperor the professed allegiance of the majori­ Empire by the year 300, ranging from Diocletian in 305. Diocletian, in despair ty of the peoples of the vast Roman Em­ 10 to 60 percent of the population. The of conquering the Christians and bring­ pire, and even spilled over beyond the best estimate is that Christians probably ing order.to his Empire, had turned his boundaries of that realm. Here we have constituted around one-third of the total government over to other men. How­ one of the most astounding develop­ population by that time. In any case, the ever, no clear succession had been ments in history. Humanly speaking, it failure of Diocletian’s great persecution determined, thus leaving several power­ should not have happened. No Gallup must have made it evident that the Em­ ful generals to vie for the imperial Poll would have found any basis for it pire had no choice but to accommodate, crown. Two of these powerful military had one been taken on the subject in itself to the Christian faith. A decade men were Constantine and Maxentius, A.D. 35, or 50, or even 100. No com­ after the outbreak of this last great who met in battle at the Milvian Bridge puter would have predicted it on the empire-wide persecution, after a period in 312.4 basis of the data available in the first of fearful suffering on the part of Chris­ After a series of successful skir­ century, Still, it happened! tians everywhere, the .first Christian mishes and a brilliant march, Constan­ However, the struggle to win accep­ Emperor—Constantine I (306-337)— tine’s army came face to face with that tance in the Empire was long and undertook a dramatic reversal of im­ of Maxentius as Constantine pressed bloody.2 In the first two centuries, the perial religious policy. After his con­ toward Rome. Constantine had to cross persecutions of the Christians varied in version in 312, the Empire legalized the the Milvian Bridge :crver the Tiber in intensity from period to period and faith and endorsed Christianity instead order to continue his push toward the place to place. At times, these persecu­ of fighting it. By the close of the fourth capital city. It was at this place and in tions were ferocious, at ■others Chris­ century, there is little doubt that the ma­ this context that Constantine committed tians were tolerated reasonably well. On jority of people then living in the Em­ himself to the Christian camp. two or three occasions emperors tried pire were Christians. Rome and Jeru­ Maxentius was relying on pagan to wipe out the fledgling faith, at salem had at last come to terms.3 magic to bring him victory in the bat­ frightful costs, but for the most part But what did this mean for the Chris­ tle. Constantine probably felt the need persecution was limited in scope to tian faith? It had never been a legal of a more powerful supernatural force specific areas. religion before 313. Moreover, when to offset the black arts of his opponent. Things changed in the third and ear­ it became the sole official faith of the Years later Constantine told the story Empire in the last years of the fourth ly fourth centuries. The Empire was in of what happened there at the Milvian a state of decay and the great imperial century, it seemed a far cry from the Bridge to his friend Eusebius, the first persecutions of the third and fourth cen­ trials and tribulations which had charac­ historian of the Christian faith. Con­ turies were products of the profound terized its existence for nearly three crisis that Roman civilization was then hundred years. Many of the old norms stantine told Eusebius that after noon of the first day of battle he had a vision. undergoing. As the Empire fell apart, no longer seemed to have meaning. the government looked for scapegoats. Would success spoil Christianity? And He saw a cross emblazoned in the sky Scapegoats usually are some large, easi­ how would this affect the future devel­ bearing the inscription beneath it: “ By ly identifiable minority—and the early opment of the movement founded by This Conquer!” Confirmation of this Christians filled the bill. Official wrath Jesus Christ? vision came that night in a dream when turned rather naturally and easily on the The answers to these and related God appeared to him with the same growing Christian movement, which in questions centered around the conver­ sign. Eusebius recorded that God told imperial eyes appeared more and more sion of the Emperor Constantine him- ■ Constantine to make a likeness of the t:o be a “ state within a state.” self. That conversion occurred at a cross and to "carry it with him at all The greatest imperial persecution— famous battle fought at the Milvian times. Therefore, the next day Constan­ and the last—occurred at the beginning Bridge, not far from Rome, in the year tine ordered a cross fashioned on a pole of the fourth century under the Emperor 312. It was a confrontation between in order to carry it before the troops into

JUNE, 1987 13 battle. He also had the letters chi and public officials to do likewise. And he confession.8 rho—the first two letters of Christ’s personally took an increasingly active Most important of all, the Christian name in Greek—painted on his helmet part in the affairs of the church-at- church now allowed itself to be manip­ and on the shields of all his soldiers. large—including calling and presiding ulated by the state for its own purposes. And by that sign, he did, in fact, over the great ecumenical council at In essence, Christianity became the civil conquer.5 Nicea in 325.7 religion of the Roman Empire. The In some sense, then, Constantine The impact of Constantine’s conver­ Emperor now uttered certain “ God must have become a Christian on that sion and his obvious favoritism for the words” acceptable to the Christian day in that battle. Constantine marched Christian faith were immediate and community and accorded Christianity into Rome and accepted the imperial wide-spread. It was apparent to the peo­ general favor in return for Christian crown, a crown that he was to wear for ple of the Empire that their ruler ap­ loyalty and Christian support of his the next 25 years. Whatever else may proved of Christianity and intended to political programs. The faith became be true, this is certain: Constantine’s give it a special place among the the social glue which held the Empire faith in the effectiveness of the Chris­ religions of the realm. The wave of the together. The interests of the Church tian cross and in the power of the Chris­ future was with the Christian faith! and the state were blended together until tian God was confirmed! In the follow­ Consequently, there was a great influx it was impossible to tell where piety ing year, Constantine issued the Edict of new people into the Christian ended and patriotism began. In short, of Milan, which for the first time in churches, many of them concerned on­ Christianity became the public religion history gave Christianity full legal ly with imperial favor and not the cause of the Roman Empire and much of its recognition and equal status with all of of Christ. Thus, the curse of nominal­ spiritual vigor was channeled into sup­ the other officially recognized religions ism came to Christianity—a curse that porting the political goals of the state. of the realm. has been with it ever since. From that The God of the Universe had been But was Constantine really converted, day to this, the Christian church has had coopted to become the tribal god of the or was he only a shrewd politician who to deal with people in its ranks who Roman Empire. nominally embraced the Christian faith have professed the Christian faith for These developments im-/e led many for reasons of state? The genuineness reasons other than a heartfelt belief in historians to speak of the “ Constanti- of his turning to Christianity has been Christ. nian Fall of the Church. ’ ’ And since the hotly debated by historians. Some feel So the fourth century was a decisive fourth century, the Christian faith has that he was nothing more than an ir­ one for the Christian religion. Constan­ been plagued with Constantinianism— religious political schemer bent on tine had been converted to Christiani­ that practice of the state to use Chris­ harnessing the vitality of the Christian ty. The faith had been legalized. Chris­ tianity for its own ends, that habit of faith to the faltering Roman state. tianity, in the latter part of the century, politicians to appropriate Christianity Others argue that his conversion was had become the official state religion. for their own political purposes, that sincere if somewhat superficial—just as The feeling among Christians was one propensity of Christianity to allow itself the conversions of many others down of triumph and optimism, and it was, to be captured by civil religion.9 through the centuries have been sincere indeed, a watershed in Christian his­ The founders of the United States if somewhat superficial. The dis­ tory. were fully aware of the problem of tinguished historian Kenneth Scott Unfortunately, this victory was also Constantinianism in the history of the Latourette suggests that Constantine something of a defeat. The victory was Church. Many of their forebears had himself probably did not know why it accompanied by compromise on a num­ fled to American shores to escape was he turned to the Christian faith and ber of fronts. Consider how the faith governments which used religion for certainly did not understand the impli­ had changed from the first to the fourth their own purposes and which perse­ cations of his commitment. This is also centuries. First, Christianity had gone cuted those who would not sup at the quite possible.6 from poverty and outcast status to a new table of spiritual compromise. Others What is clear is that, as time passed, era of wealth and prestige. No longer had been persecuted by established the Emperor came out more and more could the leaders of the faith say with churches on these shores during the col­ pronouncedly in favor of Christianity. Peter of old, “ Silver and gold have I onial period and wanted none of that in He gradually granted members of the none, but such as I have I will give un­ the new nation they were in the process Christian faith a favored position in the to thee.” (Acts 3:6) Rather, now they of creating. Many learned Founding state. For example, Christian clergy no could say: “ Silver and gold have we Fathers knew the evils which resulted longer had to pay taxes. The Christian aplenty, and now we understand better from the intrusion of the state into the: Sunday was ordered placed in the same the world and the exercise of power affairs of the church and, conversely,, legal position as the pagan feasts. Wills therein.” Second, it had gone from a the evils which occurred when the: in favor of the church were now per­ strict prohibition against taking part in church interferred in the affairs of the: mitted. The Emperor had his children the shedding of blood to participation state. instructed in the Christian faith. He also in forcible conversion and the condon­ Therefore, Bible-believing Christians began to keep Christian chaplains at ing of violence. Third, it had gone from joined with Enlightenment Deists to> court and supplied Christian chaplains being persecuted by the state to support write into the Constitution of the United for his army. He called Christians in of the state and at least a tacit agreement States of America the immortal words ever-increasing numbers to the higher to help suppress other religions. And, of the First Amendment: “ Congress administrative posts of the Empire. He last, it had gone from requiring heart­ shall make no law respecting an estab­ himself paid for the construction of felt belief for membership in the house­ lishment of religion, or prohibiting the church buildings and encouraged other hold of God to acceptance of nominal free exercise thereof; . . .’’ Of course,

14 MENNONITE LIFE the Enlightenment Deists were more the Bill of Rights with its religious to private religious schools. It is being concerned with keeping the church out guarantees in 1791. Put another way, undermined by those who attempt to of government than with keeping the Bible-believing Christians in this socie­ identify partisan political goals with government out of the business of the ty waged a battle for religious freedom what is often purported to be the Chris­ church, but they recognized the unde­ that took nearly half of America’s tian point of view. It is being subverted sirability of both. On the other hand, history to date—184 of the 379 years by attempts to subordinate biblical evangelical Christians—such as Bap­ between 1607 and 1986—to win! Thus, Christianity to American civil religion, tists, Mennonites, Quakers, Presby­ Truett, in his noted 1920 speech on the which is the real religious establishment terians, and Wesleyans—led the way east steps of the nation’s capitol, cited in the nation today.15 during the colonial period of American the credit which both English philos­ Because of the powerful forces at history in contending for full religious opher John Locke and American his­ work to undermine, subvert, and even­ freedom—freedom guaranteed by the torian George Bancroft had given to Bi­ tually destroy our heritage of separation institutional separation of church and ble Christians for the development of of church and state and to reintroduce state. This was no accident. They were the concept of “freedom of con­ Constantinianism into American life, motivated by theological conviction science,” and called religious liberty Christian believers who understand and rooted firmly in Holy Scripture. “ Soul and its corollary, separation of church value this heritage must redouble their liberty” was their cry, liberty founded and state, “ the supreme contribution of efforts to preserve it. The First Amend­ upon God’s creative act.10 the new world to the old.” 13 ment is one of the main reasons why These believers of the period of the Despite its roots in Scripture and America is different—why America is foundation of this nation discovered the church history, the historic American a fit place to live. thread of freedom that runs through the commitment to separation of church and Roger Williams, that erstwhile Bap­ Bible, including the exodus from state faces serious challenges today tist dissenter, used his exile imposed by slavery of God’s people Israel, followed from both inside and outside the com­ the Massachusetts Puritans to establish by priestly and prophetic reminders of munity of faith. Some well-known tele­ Rhode Island and, in so doing, estab­ Israel’s heritage of freedom. They vision preachers have openly attacked lished in America radical religious followed that thread through the New governmental neutrality toward religion freedom for believer and unbeliever Testament as well, from Jesus’ self- required by the principle of separation, alike. Moreover, he separated church declared role of deliverer of the op­ if not the principle itself. These and state and made it clear that there pressed to Payl’s exhortation to stand preachers, in turn, are courted assidu­ was no such thing as a Christian nation, fast in Christian freedom.11 ously by opportunistic politicians. only Christians in a nation. His vision Bible-believing Christians have There is a hue and cry among many was of a country where the Gospel drawn their conviction about separation well-meaning Christians to introduce could be preached freely to every per­ of church and state most particularly governmental-sponsored prayers in the son and where every person could re­ from the incident described in Matthew public schools of this nation. In so do­ spond freely to the Gospel message 22:15-22, Jesus’ confrontation with ing, they do not realize that they are according to the dictates of his or her Pharisees and Herodians about the calling for a return to Constantinianism own conscience and of his or her own legality of paying taxes to Caesar. and playing into the hands of politicians free will. That freedom, he believed, Jesus’ reply to the representatives of whose main concern is neither “true could best be preserved by the institu­ those rival Jewish parties forever set the religion” nor vital Christianity, but a tional separation of church and state, an norm for proper church-state relations: powerful nation. In other words, the so- arrangement in which Christians could “ Render therefore to Caesar the things called prayer amendment to the Con­ “ render unto Caesar the things that are that are Caesar’s and to God the things stitution is a classic example of Con­ Caesar’s and to God the things that are that are God’s.” George W. Truett, that stantinianism as the political leaders of God’s.” Williams wrote: “ The Civill distinguished Baptist preacher of the last this nation attempt to woo Christian state of the Nations being merely and generation in America, in a famous ad­ believers into supporting American civil essentially civill, cannot be called dress on religious liberty delivered May religion. It implies that there is some­ Christians States.” 16 And in another 16, 1920, in Washington, D.C., said of thing “ magical” about making sure that place, he declared: “ A national church this incident: “ That utterance of Jesus God is on our side through ritual acts was not instituted by Jesus Christ. That is one of the most revolutionary and of piety in public places. It is the an­ cannot be a true religion which needs history-making utterances that ever fell cient mindset of religious tribalism in carnal weapons to uphold it.” 17 from those lips divine. That utterance, which the people try to make certain Christians today must decide if they once for all, marked the divorcement of that God is their God, the special God really want Constantinianism in the church and state.” 12 of a particular people—in this case, the United States; if they really want to One of the most pervasive myths American nation. Whatever else it is, abandon their American heritage of about American history is the ritual prayer in the public schools is genuine religious liberty and vital commonly-held assumption that reli­ conducive to the preservation of neither separation of church and state; if they gious freedom was present on these vital Christian faith nor American con­ really want to sell their precious shores from the very beginning. Noth­ stitutional principles.14 heritage for a mess of political pottage. ing could be further from the truth. A Our American heritage of separation To glimpse the implications of can­ true perspective can be gained by of church and state is under assault in celing this historic separation, one may remembering that 184 years elapsed other ways today as well. It is being at­ turn an eye toward Northern Ireland. between the first English settlement at tacked in the form of advocating tax Sometimes called Ulster, Northern Jamestown in 1607 and the adoption of credits for those who send their children Ireland is a place of great passions,

JUNE, 1987 15 strong beliefs, and much graffiti. One 2Henry Chadwick ed., The Acts o f the Chris­ see Jacques Ellul, The Subversion o f Christiani­ of the first things the visitor notices tian Martyrs, texts and trans. by Herbert ty (Grand Rapids: Eerdmans, 1985). Musurillo, Oxford Early Christian Texts (Oxford: 9Ethelbert Stauffer, Christ and the Caesars when visiting that ravaged land is the Oxford University Press, 1972); Herbert B. (London: SCM Press, 1955), pp. 205-286; and graffiti everywhere—mostly political Workman Persecution in the Early Church (Lon­ Edward Gibbon, The History o f the Decline and and religious. (Actually it is hard to don; C. H Kelly, 1906; reprint ed., Oxford: Ox­ Fall of the Roman Empire, ed. J. B. Bury, 7 vols. ford University Press, 1980); G. E. M. de Ste. (New York: F. De Fau, 1906), 1:35-36. separate the two in Northern Ireland.) Croix, “ Why Were the Early Christians Perse­ 10See Gen. 1:27. A classic study of the subject In one of the Protestant enclaves in cuted?,” Past and Present, 26 (Nov. 1963):6-38; under discussion is Sanford H. Cobb, The Rise Belfast back in 1971 one graffiti proud­ A. N. Sherwin-White, “ Why Were the Early o f Religious Liberty in America (New York: Mac­ Christians Persecuted?—An Amendment,” Past millan, 1902). For an excellent brief account of ly proclaimed the local cry, “ No Pope and Present, 27 (April 1964): 22-27; G. E. M. how Christians and Deists cooperated in the Here!” —under which in smaller letters, de Ste. Croix, “ Why Were the Early Christians establishment of religious freedom in the new Persecuted?—A Rejoinder,” Past and Present, republic, see Leo Pfeffer, Religious Freedom someone had written the rejoinder, 27 (April 1964): 28-33; and W. H. C. Frend, (Skokie, IL: National Textbook Company, 1977), “ Lucky Pope!” Martyrdom and Persecution in the Early Church, pp. 3-21. The contributions of Bible-believing Irish humor notwithstanding, the cry rev. ed. (Grand Rapids: Baker Book House, Christians to the foundation of religious liberty 1981). in the United States are highlighted in A. P. Stokes “ no pope here” has had great religious 3N. H. Baynes, “The Great Persecution,” in and Leo Pfeffer, Church and State in the United and political meaning for many people J. B. Bury, S. A. Cook, F. E. Adcock, M. P. States, rev. ed. (New York: Harper and Row, in that unhappy and devastated land. Charlesworth, and N. H. Baynes, eds., The Cam­ 1964), pp. 3-103; J. Leo Garrett, Jr., ed., Chris­ bridge Ancient History, 12 vols. (Cambridge: tianity and Religious Liberty (Dallas, TX: The Many Protestants are determined to Cambridge University Press, 1923-1939), Christian Life Commission, 1964); David S. Love- keep papal influence, real and imag­ 12:646-677; and Frend, Martyrdom and Persecu­ joy, Religious Enthusiasm in the New World: Her­ tion in the Early Church, pp. 477-535. esy to Revolution (Cambridge, MA: Harvard Uni­ ined, out of Northern Ireland by oppos­ 4The story of Constantine’s struggle for sole versity Press, 1985), pp. 178-194; and William ing any unification of that part of the control of the empire is much more complex than G. McLoughlin, New England Dissent, island with the Republic of Ireland to indicated here. For full details, see H. M. D. 1603-1833: The Baptists and Separation of Parker, A History of the Roman World from A.D. Church and State, 2 vols. (Cambridge, MA: Har­ the south.18 138 to 337, vol. 7 of Methuen’s History of the vard University Press, 1971). For “ soul liberty,” Slogans are sometimes useful in rally­ Greek and Roman World, rev. ed. (London: see Roger Williams, The Hireling Ministry None ing people to a cause and giving it cohe­ Methuen, 1958), pp. 223-290. o f Christs, 1652, in 'The Complete Writings of 5Eusebius, De Vita Constantini, in J.-P. Migne, Roger Williams, 7 vols. (New York: Russell and sion. “ No pope here” has little mean­ ed., Patrologiae cursus completus, latina, 221 Russell, 1963), 7:183-184. ing in the United States because that is vols. (Paris: Migne, 1857-1887), vol. 8, col. 22; "See Luke 4:18 and Gal. 5:1. A. H. M. Jones, Constantine and the Conversion 1’George W. Truett, Baptist and Religious not an issue as far as most Americans o f Europe (London: English Universities Press, Liberty (Nashville: The Sunday School Board, are concerned. However, perhaps the 1948), pp. 89-99; and Andras Alföldi, The Con­ 1920), p. 19. cry “ No Constantine here!” is more version of Constantine and Pagan Rome, trans. 13Ibid., p. 7. Harold Mattingly (Oxford: At the Clarendon 14For an example from recent history of how meaningful. Thus far in our history, Press, 1948), pp. 16-24. this wedding of civil religion and the goals of the thanks to the Constitution of the United 6Kenneth S. Latourette, A History o f Christiani­ New Political Right takes place, see Robert D. States, possibly the most enlightened ty (New York: Harper and Row, 1953), p. 92; Linder, “ Ronald Reagan at Kansas State: Civil N. H. Baynes, Constantine the Great and the Religion in the Service of the New Right,” The political document yet devised by Christian Church, 2nd ed., preface by Henry Reformed Journal, vol. 32 (Dec. 1982): 13-15. human beings, the U.S. had been Chadwick (New York: Oxford University Press, ,5For further discussion of this point, see Robert 1972), pp. 1-9; and Alföldi, The Conversion o f D. Linder and Richard V. Pierard, Twilight of spared the curse of Constantinianism. Constantine, pp. 21-35. the Saints: Biblical Christianity and Civil Reli­ Ironically, the ancestors of many ’Especially insightful in this regard is Alföldi, gion in America (Downers Grove, IL: InterVar- present-day Americans fled to this land The Conversion o f Constantine, pp. 36-81. In his sity Press, 1978), pp. 135-159; and Samuel S. Hill to escape that curse. Now, it seems that magisterial work on the history of early Chris­ and Dennis E. Owen, The New Religious Right tianity, W. H. C. Frend entitles his chapter on in America (Nashville: Abingdon Press, 1982), there are those in our midst who are Constantine’s impact on the Christian Church pp. 100-116. bent on bringing it to these shores and “ The Constantinian Revolution.” See Frend, The 16Williams, The Hireling Ministry None of Christs, 1652, in The Complete Works of Roger fastening it upon the American nation. Rise o f Christianity (Philadelphia: Fortress Press, 1984), pp. 473-517. Also see Robert M. Grant, Williams, 7:159. Do Christians really want that? Or will Augustus to Constantine: The Thrust of the Chris­ '’Williams, The Bloudy Tenant o f Persecution, they join together in a high resolve that tian Movement into the Roman World (New York: 1644, in The Complete Works of Roger Williams, Harper and Row, 1970), pp. 235-249. 3:200. the principle of religious freedom and 8For examples of Constantine’s new pro- 18Of course, many Roman Catholics are also the practice of the separation of church Christian legislation, see James Stevenson, ed., unhappy with the situation in Northern Ireland and and state be preserved inviolate through The New Eusebius: Documents Illustrative o f the equally upset that they are subjects of a British History o f the Church to A.D. 337, 2nd rev. ed. Queen. Anti-British graffiti in Catholic neighbor­ all our days and the days of those who (London: SPCK, 1987), pp. 297-396. For Ken­ hoods of Belfast is often focused on the Queen come after us? Will they proclaim neth Scott Latourette’s eloquent assessment of the and is just as virile as are anti-papal slogans in Protestant areas. For an introduction to the cur­ throughout this great land the historic victory of Christianity as something of a defeat, see Latourette, A History of Christianity, p. 108. rent troubles there, especially from a church-state cry: “No Constantine Here!” For a discussion of the aftermath of Constantine’s perspective, see A. T. Q. Stewart, The Narrow conversion in terms of the changes it brought to Ground: Aspects o f Ulster, 1609-1969 (London: Faber and Faber, 1977); J. H. Whyte, Church ENDNOTES the Christian community, consult Frend, The Rise of Christianity, pp. 484-505 and 554-579. For a and State in Modem Ireland, 1923-1979, rev. ed. 'This essay is a revision of the Annual American stimulating interpretation of Christian history in (London: Gill and Macmillan, 1980); and Padraig Heritage Lecture delivered at Mid-America which he attempts to explain how and why O’Malley, The Uncivil Wars: Ireland Today Nazarene College, Olathe, Kansas, October 9, present-day Christianity is fundamentally different (Boston: Houghton Mifflin Company, 1983). 1986. from the community of faith established by Christ,

16 MENNONITE LIFE E. G. Kaufman: Autobiographical Reflections

Edited by Robert S. Kreider

(Continued from March Issue) lived among Mennonites in the McPher­ ly into this feeling that this is their col­ son area. He was attorney for a number lege, this is where they’re going without of Mennonites. He was also attorney for question. I went to Eden church first We’ve got to pay that debt. So what the Swedes. When he gave money he and I started it there because I thought did we do? We started Memorial Hall gave as much to the Swedes as he gave they’d understand and they would prob­ in memory of the fathers: some to build to us. He gave $50,000 to build the ably not say no. You have to reach your and some to pay off the debt. Men- Grattan Building. He was impressed people before you reach out. I think I nonites are of a number of cultural seeing our kids working on campus. He got this fellowship idea from Garrett. backgrounds: four different Swiss often said “ What I do I do to preserve Whenever I saw something I thought we groups; then you had the Prussians, some of the Mennonite characteristics. could use, we’d try to use it. [133, 170, Galicians and Molotschnaer and Your word is your bond.” Joliffe was 174] Cantoner—all Low German. How are a big cattleman in Peabody and an oil Ralph Kauffman and Dave Wedel you going to weld these people man and elected to the legislature in graduated about one of the first years together? They all were suspicious of Topeka. Mennonites supported him. He I was here. I pled with them, “ Go on each other. When they came to America gave $50,000 for Memorial Hall. Mrs. to school. We’ll need you here.” I each one was right and the others were Watkins in Lawrence was a widow and made a practice of interviewing every all wrong. How to get these people in­ rich. We got $80,000. Bethel students senior about life plans. R. C. Kauffman tegrated? That was what the Memorial worked in her home. She thought there came back. I thought I can’t get the Hall was supposed to do: public forum was something different about those museum without getting R. C.. And R. to get them to come together, see the young people. Sam Schneider had a gas C. moved it all here [from Freeman, same programs, hear the same music. station in Buhler. His good friends were S.D.] with a truck and a trailer, mak­ [150] Pete Schellenberg and Pete Goertz, both ing a number of trips. I was in Topeka with Jonas Gräber, MB professors. He gave us gas books. I think in my classes some of them a schoolmate. We heard chimes; he That helped finish the basement of the were scared, both of me and of the took me down into the park where they Science Hall. Willis Rich was the public ideas. I think I was considered a pretty had chimes playing religious songs. I relations man. Erwin Goering solicited good teacher. I remember Dean Goertz thought, “ My goodness. That’s some­ students. Harry Martens was the made a study once, sent out a question­ thing we could do.” And we got finance man, solicited money. Harry naire to all the students of the last five chimes. They could hear the music clear was Low German, Erwin was Swiss and years, tried to find out how all the dif­ into town. It tied the whole area Willis was from town. They were good ferent teachers rated. He called me in­ together. When these North Central in­ fellows, all three of them. [177, to his office one time after he got spectors came. It was noon and the 187-190, 195-96] through and said, “ Listen here, look chimes started, not prearranged at all. Bethel Fellowship was another thing, here, you’re at the top of the list.” [196] These fellows got out of the car and to get the fellowship organization in E. L. Harshbarger—he’s one of the took their hats off and stood at atten­ every church. To visit every family in best teachers we ever had. When I was tion. One said to the other, “ Well, one the church once a year in the interest at Bluffton teaching, I went to Harsh­ thing we know mister, we’re at a Chris­ of Bethel College. Three things: to try barger’s Sunday School class and he tian school.” The other thing that im­ to get some contributions, some was a pretty good teacher. He was pressed them here was our historical students, criticisms and suggestions. teaching high school, didn’t have his library. They said that shows that you These fellowships got so big we had degree yet but said he was going to get tried to save the best of your past and districts with officers. The whole area it. I was in correspondence with him pass it on to the next generation and to was covered every year. We gave a din­ while he was in school. He said he the world. They said, “ Only you can ner to everybody who paid $10 or $11 would come here to teach social do that. The Methodists can’t do that with his wife. We tried to solicit sciences and sociology, although for the Mennonites.” [151] students through the churches, not history was his field. He’d teach that The Mennonite background appeals through the high school. High school until we found somebody else to teach to non-Mennonites: hard work, hones­ seniors were guests; high school juniors sociology. He made a trip to Europe ty, frugality, genuineness. Grattan had waited tables. We tried to get them ear­ one summer to study international rela-

JUNE, 1987 17 tions. I sent Harshbarger to attend an go rather than to have some blood shed leave o f absence, 1950-51, he taught at Institute of International Relations. He here. It settled down. The board passed the University of Cairo, Egypt. In 1952 came back very enthusiastic. This led a resolution. The faculty passed a he resigned as president and continued to the Kansas Institute of International resolution, published in the paper, that to teach at Bethel College. In 1957 he Relations coming to Bethel. We had Bethel College does not stand for non­ taught at Mennonite Biblical Seminary, fellows like Eduard Benes—former cooperation. I drew up that resolution Elkhart, Indiana. In 1959-60 he taught president of Czechoslovakia, Leyton for the faculty and also for the board. at Bluffton College. In 1961 his wife Richards, Muriel Lester, Sidney Fay, I signed the resolution. I had to. I talked Anna died. In 1964-65 he taught at Y. T. Wu and others. Friends and Men- Gordon out of not going to register. Spelman College, Georgia. In 1965 he nonites worked together. The first Kan­ There were a bunch of them: Gordon, married Edna Ramsey er of Bluffton, sas Institute of International Relations two Bargen boys, Andres, The Bargen Ohio. From 1965 to 1967 he and his met at Bethel College in the summer of boys were in prison. I went down to wife were at the Agricultural Universi­ 1936. It was one of eight such institutes visit them. There were other incidents. ty, Punjab, India. They returned in held over the country. Harshbarger was They painted some stores uptown 1967 to live on the edge of the Bethel dean of the Institute. This was viewed yellow: Rich’s store and the Herald. College campus. In 1980 at the age of with a critical eye because it was pro­ [202-205, 217-225] eighty-eight E. G. Kaufman died. gressive. [152-153] I felt like quitting in the 1940’s. It was an awful burden. I wanted to teach. Fif­ Final Reflections teen years ought to be enough. Well, When I came home from Egypt my The Presidency—The War Years I was in twenty. And as I look back desk was piled high with papers. From maybe I should have stayed twenty-five. what I could hear, the faculty liked that World War E drove a wedge between But when I quit, I wasn’t well. In 1948 year very much. Sometimes when I Newton and the College. The Rotary Dean Goertz had come back from look back I think maybe I could have committee laid it on me one time: Europe and he died before the school stayed another five years, but I don’t “ You’ve been around the world. You opened. Later after school opened know. I don’t know. It’s all right. I got know how things are. The Mennonites, Hazel died. And I had ulcers. I once out and then I taught fulltime for a time. of course, they’re still in the woods, but didn’t know whether I could make it I asked to be relieved and one of the big you don’t believe in this crazy CO from the main building to the car. reasons was because I thought D. C. business. Get off the fence. Oh, we I^arolyn was married in 1949 and Gor­ Wedel was still available. I wanted to know you had to go along with them in don go$ maffcied.^Here 1 am all alone. have a say as to who comes in. I was order to work with them but now in I had traveled to Chicago with another on the committee to find a new presi­ wartime you better get off the fence.’’ president from Kansas and I was dent. I said, “ I’ll go and talk to him.” And I told them, “ Well, if you think discouraged. I told him, “ I think maybe I did. He didn’t say he wouldn’t but the I’m on the fence and ought to get off, I’ll quit.” He said, “ Don’t you quit. board then gave him a call and he ac­ there’s only one side I can get off on. After all, what do you want to do? You cepted. I was relieved. I was very hap­ That’s on the side of my people, the want to teach. All right. So is it greater py that it would be one of my students Mennonites.” They couldn’t under­ to teach or to make it possible for to take over. He was sort of vice- stand that. [201] somebody else to teach? Don’t you president, at least next to me there. There was this Lawrence Templin, quit.” He said on his board they don’t [237-38] not of Mennonite background, also a put a man on the board unless he agrees I used to regret getting old, but I don’t pacifist. You know, when you get some to give $1,000 a year. In those times anymore. I’m getting towards eighty. of these folk that don’t grow up that that was pretty much. I told it to our I’ve got to sleep in the forenoon. I way, they go farther than the folks that board one time and they didn’t appre­ usually sleep a little right after dinner. are acquainted with it. So he took up ciate that very much. [184, 199-200, I haven’t got the energy I used to have. this idea of refusal of registration. He 235-36] I always walked ahead of people. Now wrote an article in the paper on that. He I remember after I was here about ten they walk ahead of me. Like Aunt Het didn’t get it done in time. At that time years I was home one time and I told said, “ I used to regret getting old, but there was much closer supervision. Dad I’ve got a notion to quit. It’s get­ I don’t anymore. The fix the world is Lester Hostetler, the faculty adviser, ting too hard. After all, ten years at that getting in now, I’m plumb reconciled always looked over the material before time seemed like a long time. When I to being somewhere else.” [299] it was printed. He didn’t find Hostetler left, he said in German: “Now don’t If you don’t have any faith in young and had it printed. The next day the fire throw the corn knife into the field as people, then what’s the future? Young was on. We had a number of telephone you’re chopping corn.” When you feel people want a better world. God wants calls, “ Look out tonight. They’re com­ like doing it, you wait until you can look a better world. [300, 305] ing to blow up the building.” We at it objectively. If it’s a tough situation My words of advice? Take Jesus started a night watch, always by two. now, these things go up and down. You Christ not only as your Savior but your They were going to tar and feather him wait till things go better and then if you Lord. Always ask, “ Would he be and shave him bald. I went to where he think it’s time to get out, all right, but pleased with this? Would he do this?” roomed and said, “ You come over and don’t get out when it’s a low, when You’re on a good track and you’ll live sleep at my house.” He slept at my things go hard. And I’ve never forgot­ the pioneering life, the creative life. house. The next day early in the morn­ ten that. I thought that was good advice. You can’t help but live the creative life ing I took him to the train. Off he went. [130] if you follow Jesus Christ. Look at the Home. Quit. He went home on his own In 1950 E. G. Kaufman married Anna creative character he was. Sure he was volition. I thought maybe it’s better to Miller Baumgartner and during a year ’s crucified. [310]

18 MENNONITE LIFE Radical Reformation and Mennonite Bibliography, 1986

by Marilyn Loganbill

Radical Reformation and practice: teacher's guide. Harrisonburg, Va.: Ont.: Mennonite Historical Society of Ontario, Mennonite Bibliography, 1986 Christian Light Publications, 1986. Pp. 32, 1986. Pp. 358. EMC. by Marilyn Loganbill EMC. Burkholder, John Lawrence. Sum and substance: Bechler, LeRoy, The Black Mennonite Church in essays. Goshen, Ind.: Pinchpenny Press, 1986. Assisted by Ina Ruth Breckbill, Mennonite Pp. 86. EMC, MHL, MLA. Historical Library (MHL); Grace Schowalter, North America, 1886-1986. Scottdale, Pa.: Herald Press, 1986. Pp. 195. MHL, MLA. The Calvary Hour, 50th anniversary, 1936-1986. Eastern Mennonite College (EMC); Barbara Orrville, Ohio: The Calvary Hour, 1986. Pp. Thiesen, Mennonite Library and Archives Becker, Regina M. A bundle o f living: recollec­ tions of a Shafter pioneer. Shafter, Calif.: 18. EMC, MHL. (MLA); and Kevin Enns-Rempel, Fresno Pacific Century II: The Uncommon Cause. Goshen, Ind.: College (FRESNO). Shatter Historical Society, 1986. Pp. 296. FRESNO, MLA. Goshen College, 1986. 3 vols. MHL. Belfordt: Register der Gemeind von Lama. Col­ Chapman, G. Clarke. Facing the nuclear heresy: mar: Assn. Francaise d’Histoire Anabaptiste a call to reformation. Elgin, HI.: Brethren Press, Mennonite, 1986. Pp. 200. MHL. 1986. Pp. 274. MLA. Bender, Harold S. Biblical revelation and inspira­ Christian Peacemaker Teams: a study document, 1986 tion. Scottdale, Pa.: Herald Press, 1986 February, 1986. Akron, Pa.: Christian (reissued). Pp. 31. MHL. Peacemaker Teams, 1986. Pp. 20. EMC, Alderfer, Joel D. Mennonite migration from Bergsma, W. Kroniekje van een Ommelander MHL. Southeastern Pennsylvania. Souderton, Pa.: boer in de zestiende eeuw. Groningen: Wolters- Church o f the Brethren: 1986 directory: 1985 Mennonite Historians of Eastern Pennsylvania, Noordhoff, 1986. EMC. statistics. Elgin, 111.: Church of the Brethren, 1986. Pp. 22. EMC, MHL, MLA. Berry, Roger L. Separation and nonconformity. 1986. MHL. Archives de Sciences Sociales des Religions. Paris, Harrisonburg, Va.: Christian Light Publica­ Civilian Public Service, Camp No. 8. A ministry France: Editions du Centre National la tions, 1986. Pp. 92. EMC. o f reconciliation: Camp Marietta Directory. Recherche Scientific, 1986. Pp. 333. MHL. Berry, Roger L. Separation and nonconformity: Marietta, Ohio: Planning Committee, [1986]. Armstrong, Penny and Sheryl Feldman. A mid­ teacher's guide. Harrisonburg, Va.: Christian Pp. 97. MHL, MLA. wife's story. New York: Arbor House, 1986. Light Publications, 1986. Pp. 40. EMC. Coblentz, John. Music in biblical perspective. Pp. 228. MLA. Bixler, Paul. Nussbaum/Neuenschwander: history Harrisonburg, Va.: Christian Light Publica­ Arnold, Annemarie. Youth movement to and genealogy of Abraham and Eliza. [Saginaw, tions, 1986. Pp. 44. EMC, MHL. Bruderhof: letters and diaries of Annemarie Mich.]: Bixler, 1986. Pp. 208. MHL. A Collection o f spiritual hymns, adapted to the Arnold nee Wächter, 1926-1982. 3rd ed. Rif- Boehr, Karren (Friesen). Ants in the sugar bowl. various kinds o f Christian worship . . . Old ton, N.Y.: Plough Pub. House, 1986. Pp. 234. St. Louis, Mo.: Concordia Pub. House, 1986. Order o f River Brethren. Scottsville, Ky.: Men­ EMC, MLA. Pp. 165. MLA. nonite Church of Scottsville, Ky., 1986. Pp. Arnold, Eberhard. Salt and light: talks and Boll, Shirley. At every gate a pearl. Harrisonburg, 711. EMC. writings on the Sermon on the Mount. Rifton, Va.: Christian Light Publications, 1986. Pp. Conference on the Concept of the Believers’ N.Y.: Plough Pub. House, 1986. Pp, 316. 153. EMC, MHL. Church. Baptism and church: a believer’s MHL. Bomberger, Lloyd H. Bomberger Lancaster church vision. Grand Rapids, Mich.: Sagamore Augsburger, David W. Pastoral counseling across County roots, 1722-1986. [Lititz, Pa.]: Books, 1986. Pp. 221. MLA. cultures. Philadelphia, Pa.: Westminster Press, [Bomberger family], 1986. Pp. 220. EMC. Conquest, Robert. The harvest o f sorrow: Soviet 1986. Pp. 405. MLA. Bontrager, G. Edwin. It can happen today!: prin­ collectivization and the terror-famine. New Augsburger, Myron S. Evangeliser, c'est faire ciples o f church growth from the book o f Acts. York: Oxford University Press, 1986. Pp. 412. des disciples. (Nouvelle serie; no. 1), Mont- Scottdale, Pa.: Herald Press, 1986. Pp. 96. MLA. bSliard, France: Christ Seul, 1986. Pp. 96. MHL, MLA. Corbett, Jim. The sanctuary church. (Pendle Hill EMC, MHL, MLA. Bontrager, G. Edwin. It can happen today! pamphlet; 270). Wallingford, Pa.: Pendle Hill, Ausbund das ist: etliche schone Christliche Lieder. Teacher’s manual: principles of church growth 1986. Pp. 41. MHL, MLA. Lancaster, Pa.: Amischen Gemeinden, 1984 from the book of Acts. Scottdale, Pa.: Herald Cosby, Clair G. Lord, help me love my sister. [1986]. Pp. 895. EMC. Press, 1986. Pp. 335. MHL, MLA. Scottdale, Pa.: Herald Press, 1986. Pp. 78. Baecher, Claude. Comment travailler au bien de Book, Doyle C. The threshold is high: the MHL. la Nation ?: le chretien et les forces armees. Brethren in Christ in Japan. Nappanee, Ind.: Crom, Scott. Encounters with transcendence: con­ (Nouvelle serie; no. 3-4). MontbSliard, France: Evangel Press, 1986. Pp. 209. EMC, MHL. fessions o f a religious philosopher. (Pendle Hill Christ Seul, 1986. Pp. 119. EMC, MHL, Borie, Beauveau IV. Farming and folk society: pamphlet; 267). Wallingford, Pa.: Pendle Hill, MLA. threshing among the Pennsylvania Germans. 1986. Pp. 32. MHL, MLA. Bair, Ray. God’s managers: supplement. Scott- Ann Arbor, Mich.: UMI Research Press, 1986. Decker, Hans, Sr. Anfang von den Hutterischen dale, Pa.: Herald Press, 1986. Pp. 31. MHL. Pp. 139. MHL. Schmieden Gemeinden. Hawley, Minn.: Spring Banman, Nancy. A self-study report to the Council Boulding, Kenneth Ewart. Mending the world: Prairie Printing, 1986. Pp. 46. MHL. on Social Work Education. North Newton, Quaker insights on the social order. (Pendle Hill Decosta, Donna Schmucker. Smucker Schmucker Kan.: Bethel College, 1986. 2 vols. MLA. pamphlet; 266). Wallingford, Pa.: Pendle Hill, Smoker cookbook: Pennsylvania Dutch favorite Barrett, Lois. Building the house church. Scott- 1986. Pp. 35. MHL, MLA. family recipes. Olathe, Kan.: Cookbook Pub., dale, Pa.: Herald Press, 1986. Pp. 176. MHL, Boynton, Linda L. The plain people: an Inc., 1986. Pp. 146. MHL. MLA. ethnography of the Holdeman Mennonites. Detweiler, Oren. Around and around the hill. Bartos, F. M. The Hussite Revolution, 1424-1437. Salem, Wis.: Sheffield Pub. Co., 1986. Pp. [Fairview, Mich.: Detweiler, 1986]. Pp. 74. Boulder, Co.: East European Monographs, 222. EMC, FRESNO, MHL, MLA. MHL. 1986. Pp. 204. MHL. A Brief guide to the contents of Heritage Historical Directory of the Markham-Waterloo Mennonite Barwick, Marc. Lepasteur artisan de reconcilia­ Library. Aylmer, Ont.: The Library, 1986, Pp. congregation. Waterloo, Ont.: The Congrega­ tion. Montbeliard, France: Christ Seul, 1986. 7. MHL. tion, 1986. Pp. 158. EMC. Pp. 64. EMC, MHL, MLA. Brubaker, J. Allen. Growing toward maturity. Doerksen, Nan. The first family car. Winnipeg, Bean, Howard. Separation in principle and in Scottdale, Pa.: Mennonite Pub. House, 1986. Man.; Hillsboro, Kan.: Kindred Press, 1986. practice. Harrisonburg, Va.: Christian Light Pp. 94. MHL. Pp. 59. FRESNO. Publications, 1986. Pp. 60. EMC. Burkholder, L. J. A brief history of the Mennonites Drescher, John M. In grief's lone hour. Scott­ Bean, Howard. Separation in principle and in in Ontario. (Reprint of 1935 edition). Waterloo, dale, Pa.: Herald Press, 1986. Pp. 16. MHL.

JUNE, 1987 19 Drescher, John. When your child . . . practical Friesen, John V. Never never give up! Tswassas- Mennonite Church, 1986. Unpaged. EMC, advice from experienced parents. Scottdale, Pa.: sen, B.C.: Friesen, 1986. Pp. 205. FRESNO. MHL. Herald Press, 1986. Pp. 156. MHL, MLA. Friesen, Lola Regier. Kintzi: the story of Theodore Hartzler, Betty J. The Peter O. Gräber genealogy. Driedger, Henry N., ed. Weddings of Essex Coun­ and Wilhelmina (Linscheid) Kintzi and their [S.l.]: The Committee, 1986. Pp. 351. MLA. ty Mennonite church members 1926-1946. descendants. North Newton, Kan.: Friesen, Harris, Russell Gingrich. Descendants and family Leamington, Ont.: Editorial Committee, 1986. 1986. 1 vol. MLA. history of Johannes Gingrich (1801-1845) & Pp. 46. MHL. Friesen, Steve. A modest Mennonite home: an Barbara Gerber Gingrich (1803-1859). St. Driver, John. Understanding the atonement for historical report for furnishing the 1719 Hans Paul, Minn.: Harris, 1986. Pp. 63. MHL. the mission of the church. Scottdale, Pa.: Herald Herr House. Lancaster, Pa.: Friesen, 1986. Pp. Hartfield, Hermann. Heimkehr in ein fremdes Press, 1986. Pp. 286. MHL, MLA. 112. MHL. Land. Wuppertal: R. Brockhaus Verlag, 1986. Durnbaugh, Donald F., ed. Church of the Friesen, T.E., comp. Genealogy of Bernhard Pp. 160. FRESNO. Brethren: yesterday and today. Elgin, 111.: Klippenstein 1836-1910. Altona, Man.: Friesen, Hassan, Hazel Nice. Franz family history: descen­ Brethren Press, 1986. Pp. 246. MHL. 1986. Pp. 73. MHL. dants of Emil Franz (1869-1936) and Katharine Durnbaugh, Hedwig T. The German hymnody of Friesen, T.E., comp. Genealogy of Katherina (Lehman) Franz (1874-1937) of Adams & the Brethren, 1720-1903. Philadelphia, Pa.: Klippenstein 1833-1878 and Heinrich Klassen Elkhart Counties. Rockford, 111.: Hassan, 1986. Brethren Encyclopedia, 1986. Pp. 322. MHL. 1831-1890. Altona, Man.: Friesen, 1986. Pp. Pp. 52. MHL. The Dutch dissenters: a critical companion to their 103. MHL. Haury, David A. Index to Mennonite immigrants history and ideas, with a bibliographical survey Friesen, T.E., comp. Genealogy of Peter Klip­ on United States passenger lists: 1872-1904. o f recent research pertaining to the early Refor­ penstein 1831-1904. Altona, Man.: Friesen, North Newton, Kan.: Mennonite Library and mation in the Netherlands. (Kerkhistorishe ^986. Pp. 86. MHL. Archives, 1986. Pp. 224. EMC, MHL, MLA. bijdragen; 13) Leiden: E. J. Brill, 1986. Pp. Gabler, Ulrich. Huldrych Zwingli: his life and Haury, Emil W. Emil W. Haury's Prehistory of 233. MLA, EMC, MHL. work. Philadelphia, Pa.: Fortress Press, 1986. the American Southwest. Tucson, Ariz.: Univer­ Eire, Carlos, M.N. War against the idols: the Pp. 196. MHL, MLA. sity of Arizona Press, 1986. Pp. 506. MLA. reformation o f worship from Erasmus to Calvin. Gallardo, Jose. El concepto biblica de justicia. Hayama Missionary Seminar (27th: 1986: Amagi New York: Cambridge University Press, 1986. Scottdale, Pa.: Herald Press, 1986. Pp. 88. Sanso). Church planting patterns in Japan. Pp. 325. MLA. MHL. Tokyo, Japan: [The Seminar], 1986. Pp. 68. Enninger, Werner, ed. Internal and external Gefangenenliste der Evangeliumschristen-Baptisten MHL, MLA. perspectives on Amish and Mennonite life 2. in der UdSSR: 1986. Gummersbach: Missions­ Henning, Elma A. The Ulrich Rinehart family and Essen: Unipress, 1986. Pp. 240. MHL, MLA. werk Friedensstimme, 1986. Pp. 59. MLA. descendants, 1704-1985. Dayton, Tenn.: Hen­ Enninger, Werner, ed. Studies on the languages Gerber, Samuel. Alles in Jesus. (No. 8 in Men­ ning, 1986. Pp. 432. MHL. and the verbal behavior o f the Pennsylvania nonitische Radiomission). Liestal: Worte des Hinks, Donald R. Brethren hymn books and German. Stuttgart: F. Steiner Verlag, 1986. Lebens, 1986. Pp. 53. MHL. hymnals, 1720-1884. Gettysburg, Pa.: Brethren Vol. 1. MLA. Gesangbuch: eine Sammlung geistlicher Lieder Heritage Press, 1986. Pp. 205. MHL, MLA. Ensz, Curt, Mrs. Missionary meals cookbook: zur Allgemeinen Erbauung und zum Lobe A History of the Poole Mennonite Church: a peo­ favorite recipes from missionaries around the Gottes. Scottdale, Pa.: Mennonitischen ple on the way, 1874-1986. Poole, Ont.: world. Steinbach, Man.: Derksen Printers, Verlagshaus, 1986. Pp. 890. EMC, MHL. Centennial Committee, 1986. Pp. 74. MHL. [1986?]. Pp. 170. MLA. Gingerich, Hugh F. Amish and Amish Mennonite A History of the Salem Mennonite Brethren Erb, Peter C., ed. Schwenckfeld and early genealogies. Gordonville, Pa.: Pequea Church, Bridgewater, South Dakota: 1886- Schwenkfeldianism: papers presented at the col­ Publishers, 1986. Pp. 858. EMC, MHL, MLA. 1986. Bridgewater, S.D.: The Church, 1986. loquium on Schwenckfeld and the Schwenk- Glass, Joseph W. The Pennsylvania culture Pp. 129. FRESNO felders, Sept. 17-22, 1984. Pennsburg, Pa.: region: a view from the Bam. Ann Arbor, Hofer, Joseph. Unsere Reise nach Petersburg, Schwenkfelder Library, 1986. Pp. 428. EMC. Mich.: UMI Research Press, 1986. Pp. 255. 1873. [Reardan, Wa.: Paul S. Gross, 1986?]. Die ernsthafte Christenpflicht. Scottdale, Pa.: MHL. Pp. 94. MHL. Mennonitische Verlagshandlung, 1986. Pp. Goertzen, Anna. The Mbambi that had no ears Horst, Irvin B. The early reformation in the 249. MHL. and other Congo stories. Lawrenceville, Va.: Netherlands in recent historical writing: a Esh, Christian G. The beginning and development Brunswick Publishing Co., 1986. Pp. 60. bibliographical survey. (Reprint from The Dutch o f parochial special schools 1975-1986 and the FRESNO. Dissenters). Leiden: E. J. Brill, 1986. EMC. S. June Smith Center. 2nd ed. Gordonville, Pa.: Groff, Warren F. God’s story—and ours! Elgin, Horst, Irvin B. Menno Simons: the road to a Gordonville Print Shop, 1986. Pp. 65. EMC. 111.: Brethren Press, 1986. Pp. 110. MLA. voluntary church. (Reprint from The Dutch Estep, William R. Renaissance and Reformation. A Guide to special collections in Kansas. Topeka, Dissenters). Leiden: E. J. Brill, 1986. EMC. Grand Rapids, Mich.: Eerdmans, 1986. Pp. Kan.: Kansas Library Network Board, 1986. Hostetler, Virginia A. Renewing family life: 331. EMC. Pp. 403. MLA. leader's guide. Scottdale, Pa.: Herald Press, Evans, Shirlee. Tree Tall and the horse race. Guillemette, Pierre. The Greek New Testament 1986. Pp. 15. MHL. Scottdale, Pa.: Herald Press, 1986. Pp. 133. analyzed. Scottdale, Pa.: Herald Press, 1986. Huebert, Helmut T. Kornelius Martens: our MHL. Pp. 434. MHL. skillful advocate. Winnipeg, Man.: Springfield Everts, W.W. Jr. The church in the wilderness: Guth, Hermann. The Amish-Mennonites of Publishers, 1986. Pp. 56. FRESNO. o f the Baptists before the Reformation. Reprint. V/aldeckand Wittgenstein. Elverson, Pa.: Men­ Hunt, Linda, Marianne Frase, and Doris Liebert. Nappanee, Ind.: Baptist Bookshelf, 1986. Pp. nonite Family History, 1986. Pp. 58. EMC, Das gans andere Kinder-Kochbuch. Neuhausen- 52. MHL. MLA. Stuttgart: Hänssler Verlag, 1986. Pp. 109. Ewert, David. The church in a pagan society: Hackman, Ruth Y. God in the midst of every day: MHL. studies in I Corinthians. Winnipeg, Man.; reflections on life’s simple gifts. Minneapolis, Die Hutterischen Epistel: 1527 bis 1767. Elie, Hillsboro, Kan.: Kindred Press, 1986. Pp. 206. Minn.: Augsburg Publishing House, 1986. Pp. Man.: James Valley Book Centre, 1986. Vol. EMC, MHL, FRESNO. 126. EMC. 1. MLA. Falcon, Rafael. The Hispanic Mennonite Church Harder, Bertha, ed. Young or old or in between: Huxman, Susan Schultz. Mennonite rhetoric in in North America 1932-1982. Scottdale, Pa.: an inter generational study on aging: leader’s World War I: reconciling loyalties to God and Herald Press, 1986. Pp. 223. MHL, MLA. guide. Newton, Kan.: Faith & Life Press; Scott­ country. Thesis (M. A.)—University of Kansas, Faust, Peeta. Plautdietsche Wead. Calgary, Alta.: dale, Pa.: Mennonite Publishing House, 1986. 1986. Pp. 220. MLA. Wycliffe, 1986. Pp. 89. MHL. Pp. 47. MHL. Introducing the Great Chronicle o f the Hutterian Fischel, Jack. The churches’ response to the Harder, Bertha, ed. Young or old or in between: Brethren. Rifton, N.Y.: Plough Pub. House, Holocaust. Greenwood, FL: Penkevill Pub. an intergenerational study on aging: student 1986. Pp. 17. EMC. Co., 1986. Pp. 187. EMC. reader. Newton, Kan.: Faith & Life Press; Janzen, Jean, Yorifumi Yaguchi, and David Fisher, Sara E. and Rachel K. Stahl. The Amish Scottdale, Pa.: Mennonite Publishing House, Waltner-Toews. Three Mennonite poets. Inter­ School. Intercourse, Pa.: Good Books, 1986. 1986. Pp. 84. MHL. course, Pa.: Good Books, 1986. Pp. 120. MHL, Pp. 96. MHL, MLA. Harder, Gary. Touched by transcendence: shap­ MLA. Fleischauer, Ingeborg. The Soviet Germans: past ing worship that bridges life and faith: the wor­ Jenkins, Carol Anne. Mennonite values and farm­ and present. New York: St. Martin’s Press, ship committee—an idea whose time has come. ing practice: proscription and prescription in 1986. Pp. 185. MLA. Thesis (D.M.)—St. Stephen’s College, 1986. disequilibrium. Thesis (Ph.D.)—Kansas State Franck, Sebastian. 280 paradoxes or wondrous Pp. 200. MLA. University, 1986. Pp. 207. MHL. sayings. Lewiston, N.Y.: E. Mellen Press, Harder, Helmut. Colossians: living as God’s Jones, Nancy B. Annie o f Mole Hill: a biography 1986. Pp. 509. MHL, MLA. chosen people. Newton, Kan.: Faith & Life o f Annie Shank Weaver. Harrisonburg, Va.: Friesen, Abram J. God's hand upon my life. Press, 1986. Pp. 64. MHL, MLA. Biographies, Inc., 1986. Pp. 108. EMC. Clearbrook, B.C.: Friesen, 1986. Pp. 328. Harding, Vincent and Rosemarie Harding. Mar­ Kaiser, Grace H. Dr. Frau, a woman doctor FRESNO, MHL. tin Luther King, Jr. and the company o f the among the Amish. Intercourse, Pa.: Good Friesen, Duane K. Christian peacemaking & in­ faithful. Washington, D.C.: Sojourners, 1986. Books, 1986. Pp. 165. EMC, MHL, MLA. ternational conflict: a realist pacifist perspec­ Pp. 27. MHL. Kansas experience in poetry. Lawrence, Kan.: tive. Scottdale, Pa.: Herald Press, 1986. Pp. Hartzler, Betty. East Lawn Cemetery: listing o f Independent Study, Division of Continuing 304. MHL, MLA. burials, 1886-1986. Hesston, Kan.: Whitestone Education, University of Kansas, 1986. Pp.

20 MENNONITE LIFE 150. MLA. Lehman, James O. Salem ’s first century: worship Comm., 1986. Pp. 224. MHL. Kauffman, Janet. Collaborators: a novel. New and witness. Kidron, Ohio: Salem Mennonite M ierau, Thomas B. The Johann Klippenstein and York: Knopf, 1986. Pp. 129. MLA. Church, 1986. Pp. 235. EMC, MHL, MLA. Helena Kroeker family history and genealogy. Kauffman, Suzanne. God comforts his people: ac­ Litke, Virgil, A journey with my Grandfather— Wichita, Kan.: Fairview Books, 1986. Pp. 392. tivity book. Scottdale, Pa.: Herald Press, 1986. Jacob W. Buller. Wichita, Kan.: Sullivan MHL, MLA. Pp. 84. MHL. Lithographies, 1986. Pp. 80. MLA. Miller, Devon. A 1986 directory o f the Bethel Kauffman, Joel. Wolfhunter. Nashville, Tenn.: Loucks, Thelma Blosser. Tug on the heartstrings. Conservative Mennonite, Fairview Amish Men­ Abingdon, 1986. Pp. 110. EMC, MHL. Canton, Kan.: Loucks, 1986. Pp. 294. MHL. nonite Congregations, Sandy Ridge Conserva­ Kaufman, Stanley A. Germanic folk culture in Lucas (en pilagti). Chaco: Sociedades Biblicas tive Mennonite, Maple Lawn Amish Mennonite eastern Ohio. Walnut Creek, Ohio: German Unidas, 1986. Pp. 147. MHL. and Berea Christian Fellowship. Nappanee, Culture Museum, 1986. Pp. 52. EMC, MLA. Luthy, David. The Amish in America: settlements Ind.: Miller, 1986. Pp. 36. MHL. Keepers of the Spring: a history of Little North that failed, 1840-1960. Aylmer, Ont.; Miller, John W. Envisioning the world's future: . Mountain Sparkling Springs. [S.l.]: Sparkling Lagrange, Ind.: Pathway Publishers, 1986. Pp. neglected prophetic insights. (Benjamin Eby Springs, Co., [1986], Pp. 126. EMC. 555. MHL, MLA. Lecture; 1986). Waterloo, Ont.: Conrad Grebel Kitchen treasures. Rosenort, Man.: Prairie View MacMaster, Eve. God sends His Son: stories o f College, 1986. Pp. 20. MLA. : Press, 1986, cl983. Pp. 446. MLA. God and His people from Matthew, Mark, Luke, Miller, N. Emerson and Ruth Miller. Lest we Klassen, James R. Jimshoes in Vietnam: orient­ and John. Scottdale, Pa.: Herald Press, 1986. forget. Bluffton, Ohio: Miller, 1986. Pp. 130. ing a westerner. Scottdale, Pa.: Herald Press, Pp. 159. MHL, MLA. MHL. 1986. Pp. 390. MHL, MLA. Mahaffey, Nola Egle. Relative-ly speaking: Miller, Wayne. The Old German Baptist Brethren Klassen, Kaethe. My father Franz C. Thiessen. volume II. [S.l.]: Mahaffey, 1986. Pp. 191. congregations. Piqua, Ohio: Miller, 1986. Pp. Winnipeg, Man.: Centre for Mennonite Breth­ MHL, MLA. 88. MHL. ren Studies, 1986. Pp. 70. FRESNO. ManasotalBM Club. Genealogy program. (Disc). Miner, H. Craig. West o f Wichita: settling the Klassen, Peter J. Die Geschichte des Ohm Klaas. Sarasota, FL: [s.n., 1986], MHL. high plains of Kansas, 1865-1890. Lawrence, Steinbach, Man.: Die Mennonitische Post, Manickam, Sam. Exposition 7: a book o f student Kan.: University Press of Kansas, 1986. Pp. 1986. Pp. 70. FRESNO. essays. Goshen, Ind.: Pinchpenny Press, 1986. 303. MLA. Klopfenstein, Albert. La fidelite de dieu: ou 80 Pp. 61. MHL. Moore, Ruth Nulton. Kadonneiden hevosten ar- ans de vie simple avec dieu. Flavion-Florennes, Manickam, Sam. Seeds and seasons. Goshen, voitus. Vantaa: Ristin Voitto, 1986. Pp. 155. Belgium: Editions “ Le Phare” , 1986. Pp. 128. Ind.: Pinchpenny Press, 1986. Pp. 38. MHL. MHL. MHL. Markley, Rena, et al. Ancestors and descendants Moore, Ruth Nulton. Mystery at Camp Ichthus. Knicley, Betty. Research guide for the cemetery o f Thomas Bays Nelson and Frances Miller. Scottdale, Pa.: Herald Press, 1986. Pp. 127. o f Bank Mennonite Church, Dayton, Va. Winona Lake, Minn.: Markley, 1986. Pp. 200. MHL. Bridgewater, Va.: Knicley, 1986. Unpaged. MHL. Moore, Ruth Nulton. Mystery of the lost heirloom. EMC. Martens, Elmer A. Jeremiah: Believers Church Scottdale, Pa.: Herald Press, 1986. Pp. 141. Knicley, Betty. Research guide for the cemetery Bible commentary. Scottdale, Pa.: Herald Press, MHL. o f Pike Mennonite, Dayton Mennonite and Ear­ 1986. Pp. 327. FRESNO, MHL, MLA. Moore, Ruth Nulton. Vapautta etsim'assd (In ly. Bridgewater, Va.: Knicley, 1986. Unpaged. Martin, Guenn. Forty miles from nowhere. Scott­ search o f liberty). Vantaa: RV-KIRJAT, 1986. EMC. dale, Pa.: Herald Press, 1986. Pp. 147. MHL. Pp. 213. MHL. Knicley, Betty. Research guide for the cemeteries Martin, Jason. The Sermon on the Mount: a guide Mountain Lake Minnesota: 1886-1986. Mt. Lake, of Pleasant View Church of the Mennonites and for practical faith. Scottdale, Pa.: Mennonite Minn.: Centennial Planning Committee, 1986. Oak Grove Mennonite, Old Order Mennonite Publishing House, 1986. Pp. 197. MHL. FRESNO. cemeteries, Dayton, Va. Bridgewater, Va.: Maust, Miriam. Mennonites in Ontario: a Men­ Mumelter, Gerhard. Die Hutterer. Verona: Knicley, 1986. Unpaged. EMC. nonite bicentennial portrait, 1786-1986. [S.l.]: Cierre, 1986. Pp. 96. MLA. Kniss, Fred. Ideological conflict in an intentional Mennonite Bicentennial Commission, 1986. Pp. My first color book, age 3 to 7. Gordonville, Pa.: peripheral community: the Fellowship of Con­ 176. EMC. Gordonville Print Shop, 1986. Pp. 72. EMC. cerned Mennonites. Chicago, 111.: Kniss, 1986. McGrath, William R. Christian woman’s veiling: Neufeld, Herta. Im Paradies—der Arbeiter und Pp. 65. MHL. a Biblical and historical review. East Rochester, Bauern. Hannover: Karl-F. Bangemann, 1986. Kraybill, Eugene. Rooted in faith, growing in Ohio: Amish Mennonite Pub., 1986. Pp. 33. Pp. 360. MLA. love: Forest Hills Mennonite Church, 1946- MHL. Nightengale, Amelia Marie Penner. Genealogy 1986. Leola, Pa.: The Congregation, 1986. Pp. McGrath, William R. The Didache, or teaching record o f Benjamin Cornelius Unruh and Eva 64. EMC. of the twelve apostles. Minerva, Ohio: Boese Unruh. [S.L: s.n.], 1986. Pp. 88. MLA. Kraybill, Gerald L. Churchtown and Mountain McGrath, 1986. Pp. 40. MHL. Niverville: a history, 1878-1986. Niverville: View Mennonite Church history, 1835-1985. McGrath, William R. How to find your perfec­ Niverville and District Historical Society, 1986. Mechanicsburg, Pa.: The Congregation, 1986. tion in Christ: a devotional study o f Hebrews. Pp. 230. FRESNO. Pp. 70. EMC. Minerva, Ohio: McGrath, [1986], Pp. 84. Obold, Ruth W. Prepare for peace: a peace study Kohn, Stephen M. Jailed for peace: the history MHL. for children. Newton, Kan.: Faith & Life Press, o f American draft law violators, 1658-1985. McLaughlin, R. Emmet. Caspar Schwenckfeld, 1986. MLA. Westport, Conn.: Greenwood Press, 1986. Pp. reluctant radical: his life to 1540. New Haven, Old Order Mennonite families 1986, Elkhart 169. MLA. Conn.: Yale University Press, 1986. Pp. 250. County, Indiana. Goshen, Ind.: Old Order Men­ Kreider, Lois. Et cetera Shop: 1976-1986. MLA. nonite Church, 1986. Pp. 31. EMC. Newton, Kan.: Et cetera Shop, 1986. Pp. 28. Mease, Gladys P.N. The Abraham and Leanna On Kansas trails: traveling with explorers, MLA. (Godshall) Nyce family: their ancestors and emigrants, and entrepreneurs. Lawrence, Kan.: Kroon, Marijn and Marc Lienhard, eds. Jean descendants. Harleysville, Pa.: Nyce Mfg. Co., University of Kansas, 1986. Pp. 131. MLA. Rott: investigationes historicae, eglises et societe Inc., 1986. Pp. 109. EMC, MHL. Ostrom, Warren. In God we live. (Pendle Hill as XVI siecle. Strasbourg: Librarie Oberlin, Meeting house map directory of the Eastern Pa. pamphlet; 268). Wallingford, Pa.: Pendle Hill, 1986. 2 vols. MHL. Mennonite Church and related areas. [S.l.]: 1986. Pp. 32. MHL, MLA. Kuvlesky, William P. Texas directory o f Old Publishing Board of Eastern Pa. Mennonite Our Swiss pantry II. (Recipes from Women in Order Amish. College Station, Tex.: Kuvlesky, Church, 1986. Pp. 60. MHL. Mission of First Mennonite Church, Berne, 1986. Pp. 4. MHL. Mennonite bicentennialsongbook. Scottdale, Pa.: Ind.). Kearney, Neb.: Cookbooks by Morris Kyger, M. Ellsworth, comp. An English-Pennsyl- Mennonite Publishing House, 1986. Pp. 34. Press, 1986. Pp. 302. MHL. vania German dictionary: a working manu­ MHL. Page, Carole Gift. Rachel’s hope. Scottdale, Pa.: script. (Vols. 2-4 of Russell W. Gilbert Series Mennonite Board of Missions. Student and Young Herald Press, 1986. Pp. 204. MHL. of Pa. German Dialect Publications). Birdsboro, Adult Services. SYAS/COE study project. (Con­ Partnership handbook: projects Brethren in Christ Pa.: Pennsylvania German Society, 1986. Pp. gregational study profile. Vol. 1; It matters missions, 1986. Mount Joy, Pa.: Brethren in 2287. MHL. where you scatter. Vol. 2). Elkhart, Ind.: Stu­ Christ Missions, 1986. Pp. 12. MHL. Längin, Bernd G. Die Hutterer: Gefangene der dent and Young Adult Services, Mennonite Passenger and immigration lists index: . . . 1986 Vergangenheit, Pilger der Gegenwart, Propheten Board of Missions, 1986. MHL, MLA. supplement. Detroit, Mich.: Gale Research Co., der Zukunft. Hamburg: Rasch und Rohring Mennonite Central Committee. Resource catalog: 1986. Pp. 686. MHL, MLA. Verlag, 1986. Pp. 334. MHL, MLA. a listing o f audiovisual and printed materials Peachey, Paul. Peace, politics, and the people of Lapp, Hannah B. To Belize with love. Lawrence- available from Mennonite Central Committee, God. Philadelphia, Pa.: Fortress Press, 1986. ville, Va.: Brunswick Pub. Co., 1986. Pp. 295. .1986-1987. Akron, Pa.: Mennonite Central Pp. 184. EMC, MHL, MLA. EMC, MHL. Committee, 1986. Pp. 40. MLA. Pellman, Rachel T. Amish doll quilts, dolls, and Lebold, Ralph. Learning and growing in ministry. Mennonites and Reformed in dialogue. (Studies other playthings. Intercourse, Pa.: Good Books, Scottdale, Pa.: Mennonite Publishing House, from the World Alliance of Reformed Churches; 1986. Pp. 96. MHL, MLA. 1986. Pp. 127. MHL. no. 7). Geneva: World Alliance of Reformed Penner, Dave, comp. Echoes o f Christmas. Lederach, Naomi. Exercise as you grow older. Churches, 1986. Pp. 89. EMC, MLA. (Songbook). Rosenort, Man.: Prairie View Intercourse, Pa.: Good Books, 1986. Pp. 112. Middlebury: the town beautiful 1836-1986. Mid- Press, 1986. Pp. 96. MHL. EMC, MHL, MLA. dlebury, Ind.: Middlebury History Book Pfälzisches Wörterbuch. (Band IV - Lieferung

JUNE, 1987 21 33). Stuttgart: Franz Steiner, 1986. MHL. ty Press, 1986. Pp, 287. MLA. MLA. Pipkin, H. Wayne. Zwingli: the positive value of Sauder, Jean Wallace. Belsley-Sauder: Woodford Smucker, Silas J. Christian Schmucker, stalwart his eucharistic writings. Headingley: Yorkshire County, III. ancestors and descendants pioneer. Goshen, Ind.: Smucker, 1986. Pp. 44. Baptist Association, [1986?]. Pp. 37. MHL. 1750-1985 o f Christian Belsley & Christian MHL. Plett, Delbert F. Storm and triumph: the Men- Sauder. Astoria, 111.; Stevens Pub. Co., 1986. Snyder, Peter Etril. A painter's harvest: the works nonite Kliene Gemeinde (1850-1875). Stein­ Pp. 363. MHL. o f Peter Etril Snyder. Waterloo/Toronto, On­ bach, Man.: D. F. P. Publications, 1986. Pp. Sawatzky, Reynold. The family o f Franz and tario: P. E. Snyder/CBC Enterprises, 1986. Pp. 337. EMC, MHL, MLA, Katarina (Guenther) Sawatzky, 1853-1986. 170. EMC, MHL. Portrait and biographical record o f Tazewell and Goshen, Ind.: Sawatzky, 1986. Pp. 144. MHL. Soltow, Willow A. Making animal quilts: patterns Mason counties, Illinois: containing biographi­ Schertz, Joyce M. Dictionary o f dream symbols. and projects. Intercourse, Pa.: Good Books, cal sketches of prominent and representative South Bend, Ind.: Schertz, 1986. Pp. 135. 1986. Pp. 190. MHL, MLA. citizens o f the counties. (Reprint of original MHL. The sourcebook for women who create. Morgan­ published 1894). Evansville, Ind.: Whipporwill Schlabach, Alice and Martha Schlabach. I shall town, W.Va.: Center for Women’s Studies, Publications, 1986. Pp. 204-711. MLA. pass through this world but once: a genealogy University of West Virginia, 1986. Pp. 133. Postema, M.C. Het spoor van Menno Simonsz’ o f the Enos M. Yoder Family. [S.l.]: Schlabach, EMC. gedachten. Kämpen, The Netherlands: Kok, 1986. Pp. 251. MHL. Sprunger, Mary. Sourcebook: oral history inter­ 1986. Pp. 134. EMC. Schmidt, Henry J., ed. Witnesses of the third way: views with World War One conscientious ob­ Prayers for public worship. Elgin, 111.: Brethren afresh look at evangelism. Elgin, 111.: Brethren jectors. [S.l.]: Printed by Mennonite Central Press, 1986. Pp. 72. MLA. Press, 1986. Pp. 146. FRESNO, MLA. Committee. 1986. Pp. 220. EMC, MHL, Preheim, Marion K. Church worship materials, Schmitt, Abraham and Dorothy Schmitt. Renew­ MLA. [S.l.: s.n.], 1986. Pp. 58. EMC, MHL. ing family life. (Video/book unit). Scottdale, Sources on Elkhart County history at the Elkhart Preheim-Bartel, Dean A. Supportive care in the Pa.: Herald Press, 1986. Pp. 134. MHL. County Historical Society. Bristol, Ind.: Elkhart congregation: a congregational care plan for Schmitt, Abraham and Dorothy Schmitt. When County Historical Society, 1986. Pp. 30. MHL. providing a supportive care network for persons a congregation cares. (Video/Book Unit). Scott­ Stayton, Richard. Nach dem ersten Tod (After the who are disabled or dependent. Akron, Pa.: dale, Pa.: Herald Press, 1986. Pp. 120. MHL. first death). Homburg: Stefani Hunzinger Mennonite Central Committee, 1986. Pp. 38. Schrock, Elmer. Descendants o f William S. Bühnenverlag, 1986. Pp. 44. MHL. EMC, MHL, MLA, Yoder, 1867-1986. [S.l.]: Schrock, 1986. Pp. Stephens, W. P. The theology o f Huldrych Presentations at Conversations on Faith III [on 99. MHL. Zwingli. Oxford: Clarendon Press; New York: Biblical interpretation], March, 1986. Lom­ Schroeder, William. The Bergthal colony. Winni­ Oxford University Press, 1986. Pp. 348. MLA. bard, 111.: Mennonite Church General Board, peg, Man,: CMBC Publications, 1986. Pp. 141. Stoesz, Edgar. Ideas sobre el desarrollo. Akron, 1986. Unpaged. EMC. MLA. Pa.: Mennonite Central Committee, [1986?]. Prevenier, Walter. The Burgundian Netherlands. Schwartzentruber, Michael. From crisis to new Pp. 13. EMC. Cambridge: Cambridge University Press, 1986. creation. Winfield, B.C.: Wood Lake Books, Stoltzfus, Levi L. Revealed Life of Nicholas Pp. 403. MLA. 1986. Pp. 89. EMC. Stoltzfus. [S.l.]: Stoltzfus, 1986. Pp. 24, EMC, Promised land on-the Solomon: Black settlement Scott, Joshua. Map of Lancaster County, Pennsyl­ MHL. atNicodemus, Kansas. Washington, D.C.: U.S. vania . . . 1824. Hershey, Pa.: Gary T. Stoner, John K. Letters to American Christians. Gov’t. Print. Off., 1986. Pp. 133. MLA. Hawbaker, 1986. EMC. Scottdale, Pa.: Herald Press, 1986. 7 letters. Quien es mi pröjimo ?: Wer ist mein Naechster? Scott, Stephen. Why do they dress that way? (Peo­ MHL. Filadelfia: Luz a los Indigena^ y Asociacion de ple’s Place Booklet No, 7). Intercourse, Pa.: Strite, Amos and Carrie Strife. The directory of Servicios de Cooperation Indigena-Mennonita, Good Books, 1986. Pp. 160. EMC, MHL, the families of the Mennonite Christian Brother­ 1986. Pp. 79. MHL, MLA. MLA. hood. Mt. Crawford, Va.: Strite, 1986. Pp. 16. Raber, Ann, ed. I choose to be well: children 's Seeger, Daniel A. The seed and the tree: a reflec­ EMC, MHL. wellness course. Goshen, Ind.: Mennonite tion on nonviolence. (Pendle Hill pamphlet; Sullivan, Joanne Domnick. Domnick-Steiner and Mutual Aid, 1986. Pp. 131. MHL. 269). Wallingford, Pa.: Pendle Hill, 1986. Pp. allied families from Germany and Switzerland Rae, Robert W. Just in for tests. Scottdale, Pa.: 51. MHL, MLA. to West Virginia, Ohio, Kansas and Illinois. Herald Press, 1986. Pp. 15. MHL. Selecciönes de Ezequiel y Daniel. Chaco: Oklahoma City, Okla.: Sullivan, 1986. Pp. 111. Ratzlaff, Erich L., ed. Eine Geschichte der Clear- Sociedades Biblicas Unidas, 1986. Pp. 60. EMC. brook MB-Gemeinde: 1936-1986. Clearbrook, MHL. Svobida, Lawrence. Farming the dust bowl: a Man.: The Church, 1986. Pp. 121. FRESNO. Selecciönes de Isaias (en mocovi). Chaco: first-hand account from Kansas. Lawrence, Ratzlaff, Erich L., ed. A history of the Clearbrook Sociedades Biblicas Unidas, 1986. Pp, 80. Kan.: University Press of Kansas, 1986, cl940. MB Church: 1936-1986. Clearbrook, Man.: MHL; Pp. 255. MLA. The Church, 1986. Pp. 112. FRESNO. Selecciönes de Jeremids. Chaco: Sociedades Swartley, Willard M., ed. Essays on war and Redekop, Fred. Cornucopia. Goshen, Ind.: Biblicas Unidas, 1986. Pp. 60. MHL. peace: Bible and early church. Elkhart, Ind.: Pinchpenny Press, 1986. Pp. 22. MHL. Sell, E. S,, Jr. A probable history o f one branch Institute of Mennonite Studies, 1986. Pp. 154. Redekopp, Elsa. Dream and wonder: a child's o f the Sell family and some information about MHL. view o f Canadian village life. Winnipeg, Man.; the place where they first resided in Georgia. Tepper, Michael H., ed. Passenger arrivals at Hillsboro, Kan.: Kindred Press, 1986. Pp. 119. Macon, Ga.: Sell, [1986]. Pp. 192. MHL. the port o f Philadelphia 1800-1819: the EMC, FRESNO, MHL. Shank, J. Ward. Biblical and contemporary views Philadelphia "Baggage lists". Baltimore, Md.: Reference materials and resources. Dodge City, of salvation: what must I do to be saved? Genealogical Pub. Co., 1986. Pp. 912, MHL. Kan.; Kansas Heritage Center, 1986. Pp. 48. (Biblical Heritage Series No. 2), Harrisonburg, Thiesen, John D. Prussian roots, Kansas bran­ MLA. Va.: Fellowship of Concerned Mennonites, ches: a history o f First Mennonite Church of Reiff, Harry E. Reiff families in America. 1986. Pp. 24. EMC. Newton. Newton, Kan.: Historical Committee Baltimore, Md.: Gateway Press, 1986. Pp. 557. Sharp, Ronald and Joan Sharp, Sharp's chroni­ EMC. of First Mennonite Church, 1986. Pp. 156. cles: a history of Syracuse, Indiana and en­ MLA. Renno, John. The kingdom promised to Israel. virons, 1826-1985. Syracuse, Ind.: Sharp, 1986. Thiessen, Hermann. Bartholomaus Tiessen: 350 [Danville, Pa.: Renno, 1986?]. Pp. 14. MHL. 4 vols. MHL. Jahre Familientradition. Hamelm: Frank Renno, John The righteous branch: studies from Shelton, Ingrid. Benji Bear’s surprise day. Win­ Tiessen, 1986. Pp. 596. MHL, MLA, Jeremiah 30-33. [Danville, Pa.: Renno, 1986?]. nipeg, Man.; Hillsboro, Kan.: Kindred Press, Thompson, John. Closing the frontier: radical Pp, 14. MHL. 1986. Pp. 27. EMC. response in Oklahoma, 1889-1923. Norman: Resource persons for spiritual renewal. Elkhart, Sider, E. Morris. Who are the Brethren in Christ? University of Oklahoma Press, 1986. Pp. 262. Ind.: Committee on Spirituality, Mennonite Nappanee, Ind.: Evangel Press, [1986?]. Pp. MLA. Church General Board, 1986. Pp. 27. EMC. 31. EMC. The Thresher table: celebrating the first hundred Ropp, Peter, comp, Ropp ramblings. Normal, 111.: Sing and be glad: Foundation Series songs from Ropp, 1986. Pp. 77. MHL. years of Bethel College, North Newton, Kan­ grades 1-8. Nappanee, Ind.: Evangel Press, sas. North Newton, Kan.: Bethel College Roupp, Paul Ervin. George F. Roupp Freund­ 1986. Pp. 127. EMC. Women’s Assn., [1986], Pp. 117. MHL, MLA. schaft. Hesston, Kan.: Paul E. Roupp, 1986. Smeeton, Donald Dean. Lollard themes in the Toews, Ed, ed. Ministry to single adults. Win­ Pp. 151. EMC, MHL, MLA. Reformation theology of William Tyndale. (Six­ nipeg, Man.; Hillsboro, Kan.: Kindred Press, Roush, H. L. Henry and the great society. Scotts- teenth Century Essays & Studies; v. VI). 1986. Pp. 39. FRESNO. ville, Ky.: Mennonite Church of Scottsville, Kirksville, Mo.: Sixteenth Century Journal Toews, John E. The power o f the lamb. Winnipeg, Ky., [1986?]. Pp. 118. EMC. Pub., Inc., 1986. Pp. 285. MHL. Man.; Hillsboro, Kan.: Kindred Press, 1986. Rudolph, L. C. and Judith E. Endelman. Religion Smoker, Aaron E. Descendants of Isaac Smoker Pp. 183. EMC, FRESNO, MHL. in Indiana: a guide to historical resources. and Hannah (Zook) Smoker. Gap, Pa.: Smoker, Tombstone inscriptions: Fulton County, Ohio. Bloomington, Ind.: Indiana University Press, 1986. Pp. 112. MHL. 1986. Pp. 232. MHL. Swanton, Ohio: Ohio Genealogical Society, Smucker, Karen and Jean Smucker Fisher. The Fulton Co. chapter, 1986. 2 vols. MHL. Russell, Paul A. Lay theology in the Reformation: light on the hill: history of Ridgeway Mennonite Toward a Mennonite self-understanding. (Papers popular pamphleteers in southwest Germany, Church. Harrisonburg, Va.: Ridgeway Men­ presented at a conference at Conrad Grebel Col­ 1521-1525. Cambridge: Cambridge Universi­ nonite Church, 1986. Pp. 112. EMC, MHL, lege, May 28-31, 1986). Waterloo, Ont.: [s.n.],

22 MENNONITE LIFE 1986. MHL. Yoder, Steve. Glimpses o f our past: Mission Hall, nipeg, Man.; Hillsboro, Kan.: Kindred Press, Troyer, Clarence. The Mennonite Church in the Chicago Avenue, Harrisonburg Mennonite 1985. Pp. 137. MHL. Upper Peninsula. Engadine, Mich.: Troyer, Church, 1936-1986. 50th Anniversary Celebra­ Becker, Mark. Men and women who dare to say [1986], Pp. 69. EMC, MHL. tion, Nov. 15-16, 1986. Harrisonburg, Va.: The no: Mennonite resistance to draft registration Tschetter, Martha M. Boese. Grandfather Mar­ Congregation, 1986. Pp. 16. EMC. 1980-1985. North Newton, Kan.: Becker, 1985. tin Boesefamily, 1986. Typescript—1986. Pp. Zehr, Paul M, Biblical criticism in the life o f the Pp. 107. MHL, MLA. 30. MLA. church. Scottdale, Pa.: Herald Press, 1986. Pp. Beider, Alan J. The impact of social context on Ukraine during World War II: history and its 109. MHL, MLA. theological belief and political involvement: the aftermath: a symposium. Edmonton, Ont.: Zehrer, Karl. Evangelische Freikirchen und das life stories o f three Mennonite men. Thesis Canadian Institute of Ukrainian Studies, 1986. “Dritte Reich”. Göttingen: Vandenhoeck & (M.A.)—Associated Mennonite Biblical Semi­ Pp. 291. MLA. Ruprecht, 1986. Pp. 189. MHL. nary, 1985. Pp. 153. MLA. Unrau, Ruth. Encircled: stories o f Mennonite Zimbelman, Joel A. Theological ethics and Belser, Steven. A Mennonite sampler: a color­ women. Newton, Kan.: Faith & Life Press, politics in the thought of Juan Luis Segundo and ing book for children. Morton, 111.: Belser, 1986. Pp. 352. MHL, MLA. JohnH. Yoder. Thesis (Ph.D.)—University of 1984. Pp. 56. MHL. Urban, Waofaw. Der Antitrinitarismus in den Virginia, 1986. Pp. 354. EMC. Bender, John. One o f the basics. (Promotional böhmischen ländern und in der Slowakei im 16. Zürcher, Isaac. Die Täufer um Bern: in den ersten booklet for Mennonite Reporter). Elkhart, Ind.: und 17. Jahrhundert. (Bibliotheca dissidentium: Jahrhunderten nach der Reformation und die Bender, 1985. Pp. 14. MHL. Scripta et studia, no. 2). Baden-Baden: Valen­ Toleranz. [Bern]: Schweizerischer Verein für Bender, Philip. Revelation: new heaven on a new tin Koerner, 1986. Pp. 247. MHL. Täufergeschichte, 1986. Pp. 88. EMC, MHL. earth. Newton, Kan.: Faith & Life Press, 1985. Visions for the Christian college community. Pp. 106. MHL, MLA. Portland, Ore.: Institute for Christian Leader­ Bender, Urie A. Working together . . . the story ship, 1986. Pp. 127. MHL. o f Mennonite Credit Union (Ontario) Ltd., Visser, Derk. Controversy and conciliation: the 1984-1985 1964-1984. [S.l.]: Mennonite Credit Union (On­ Reformation and the Palatinate, 1559-1583. tario) Limited, 1985. Pp. 75. EMC. (Pittsburgh Theological Monographs, no. 18). Abray, Lorna* Jane. The People's Reformation: Benjamin, Steven and Renate L. Benjamin. The Allison Park, Pa.: Pickwick Pub., 1986. Pp. magistrates, clergy, and commons in Stras­ Germans from Russia in the United States and 239. MHL. bourg, 1500-1598. Ithaca, N.Y.: Cornell Canada: a bibliographic handbook. Radford, Vogler, Gunter. Martin Luther: Leben-Werk- University Press, 1985. Pp, 272. MHL, MLA. Va.: Radford University, 1985. Pp. 216. MHL. Wirkung. Berlin: Akademie Verlag, 1986. Pp. Acosta, Elias. Manual para production de televi­ Berg, Wesley. From Russia with music: a study 539. MHL. sion. Harrisonburg, Va.: Mennonite Board of o f the Mennonite choral singing tradition in Voran, Marilyn Helmuth. Add justice to your Missions, 1984. Pp. 76. MHL. Canada. Winnipeg, Man.: Hyperion Press Ltd., shopping list: a guide for reshaping food buy­ Actualite des valeurs Anabaptistes. (Les Cahiers 1985. Pp. 152. EMC, MHL. ing habits. Scottdale, Pa,: Herald Press, 1986. de Christ Seul; no. 2). MontbSliard: Christ Bergen, Shirley. Memories o f the Griswold M.B. Pp. 70. MHL, MLA. Seul, 1985. Pp. 105. MLA. Church. Brandon, Man.: D. Klassen, [1984?]. Wagler, David. The story o f the Amish in Civilian Alderfer, E. Gordon. The Ephrata commune: an Pp. 32. EMC, MHL. Public Service with directory. Reprint. early American counter-culture. Pittsburgh, Pa.: Berkey, William Albert. The Berkey book. Ar­ Millersburg, Ohio: John D. Hershberger, 1986. University of Pittsburgh Press, 1985. Pp. 273. lington, Va.: R. B. Reichley, 1984. Pp. 527. Pp. 146, EMC. MHL, MLA. MLA. Washburn, Elizabeth F. Snively—Snavely: the Alles gehört allen: das Experiment Güterge­ Bixler, Leon. The Bixler family and the other Swiss ancestors and American descendants of meinschaft vom 16. Jahrhundert bis heute. families who have become united by marriage Johann Jacob Schnebele. Baltimore, Md.: (Beck’sche schwarze Reihe; 289). Mönchen: C. to Bixlers. [S.l.: L. Bixler?, 1984?]. Pp. 237. Gateway Press, 1986. Pp. 885. EMC, MHL. H. Beck, 1984. Pp. 245. MLA. MHL. The Way chalked forth: a Festschrift for Elmer F. Allgemeine Diener Versammlung den 26-27-28 Blickle, Peter. Religion, politics and social pro­ Suderman. St. Peter, Minn.: Gustavus Adolphus Sept. 1955. Gordonville, Pa.: Gordonville Print test: three studies on early modern Germany. College, 1986. Pp. 95. MLA. Shop, 1984. Pp. 15. EMC. London: George Allen & Unwin, 1984. Pp. Weaver, Monroe A., comp. Emanuel B. Weaver Ament, Härmen Thieden. Menno in Australia. 100. MLA. (1864-1948) & Weaver genealogy, 1748-1985. Warns, The Netherlands: H. T. Ament, 1985. Boese, Sam, Mrs. Sharing. Fort Vermilion, Alta.: Holmesville, Ohio: Weaver, [1986]. Pp. 119. Pp. 72. MHL. Boese, 1985. Pp. 118. MLA. MHL. American peace directory. Cambridge, Mass.: Bird-In-Hand 1734-1984. [S.l.: s.n.], 1984. Pp. Weber, Eldon D. From Stambach to Berlin (On­ Ballinger Pub. Co., 1984. 1 vol. MLA. 200. MHL. tario) and the descendants o f Rev. John W. Amish church district and family directory of Boll, Esther. That these may be thine: a life history Stoeckle/Steckle, 1802-1879. [Kitchener, Ont.]: Lawrence Co., Pa., 1985. New Wilmington, of Mathias Boll and his descendants 1804-1982. Weber, 1986. Pp. 368. MHL. Pa.: The Churches/Eli J. Byler, 1985. Pp. 113. Lebanon, Pa.: Boll, 1985. Pp. 164. MHL. Wenger, John C. Mahlon D. Souder: quiet and EMC. Bonawit, Oby, J. Compilations o f early Wissler, effective Mennonite servant of the Word. Reprint Apostolic Christian Church history. Eureka, 111.: Whisler, and Whistler families. Miami, FI.: from MQR (July, 1986, pp. 445-449). Goshen, Apostolic Christian Pub., Inc., 1985. Pp. 196. Bonawit, 1985. Pp. various. EMC, MHL. Ind.: Mennonite Quarterly Review, 1986. Pp. MHL. Boyd, Stephen Blake, Pilgram Marpeck and the 7. EMC, MHL. Art with a purpose: pupil worksheets, level 3, book justice o f Christ. Thesis (Ph.D.)—Harvard Wingeard, William O. The Rudys o f God’s house I. Reinholds, Pa.: Share-A-Care Pub., 1985. University, 1984. Pp. 398. MHL. and related families: a history and genealogy, Pp. 24. MHL. Brandt, Gilbert G., ed. Church leadership 1574-1985. Baltimore, Md.: Gateway Press, Atkins, Annette. Harvest of grief: grasshopper manual. Hillsboro, Kan.: Kindred Press, 1985. 1986. Pp. 482. EMC, MHL. plagues and public assistance in Minnesota, MHL. Wingert, Norman A. “Uncle Robert”: his story. 1873-78. St. Paul: Minnesota Historical Society The Brethren in industrial America: a source book [S.I.: s.n.], 1986. Pp. 17. MHL. Press, 1984. Pp. 147. MLA. on the development of the Church o f the Witnesses o f a third way: a fresh look at Augsburger, Myron S. When reason fails. Brethren, 1865-1915. Elgin, 111.: Brethren evangelism. Elgin, 111.: Brethren Press, 1986. Wheaton, 111.: Tyndale House, 1985. Pp, 139. Press, 1985. Pp. 504. MLA. Pp. 146. MLA. EMC. Brinkman, Ernst. Jahrbuch für Westfalische Witter 's Deutsch-Englische Schreib- und Lese- Baerg, Anna; ed. by Gerald Peters. Diary of Anna Kirchengeschichte. Lengerich/Westf.: Verlag Fibel und Neues Erstes Lesebuch für Ameri­ Baerg 1916-1924. Winnipeg, Man.: CMBC F. Klinker, 1985. Pp. 224. MHL. kanische Freischulen. Reprint. Gordonville, Publications, 1985. Pp. 158. MHL, MLA. Brubacher, Glenn. Readings o f the tombstones of Pa.: Gordonville Print Shop, [1986?]. Pp. 118. Bacon, Margaret Hope. The quiet rebels: the story the cemetery o f First Mennonite Church [Kitch­ EMC. o f the Quakers in America. Philadelphia, Pa.: ener, Ontario]. Kitchener, Ont.: First Men­ World hunger packet. Akron, Pa.: Development New Society Pub., 1985. Pp. 239. MHL. nonite Church, 1985. Pp. 67. EMC. Education Office, MCC, 1986. Unpaged. Bangs, Carl. Arminius: a study in the Dutch Refor­ Brubacher, Paul H. Dimensions of social inter­ EMC. mation. 2nd ed. Grand Rapids, Mich.: F. action between Old Order Mennonites and non- Worship resources for disability awareness. Asbury Press, 1985. Pp. 388. MLA. Mennonites in the Mount Forest area. Thesis Elkhart, Ind.: Mennonite Central Committee Barclay, Oliver R., ed. Pacifism and war: when (M.A.)—University of Guelph, 1984. Pp. 168. Developmental Disability Services, 1986. Pp. Christians disagree. Leicester, England: Inter- MHL. 15. EMC, MLA. Varsity Press, 1984. Pp. 256. MHL. Brubaker, Arthur E., comp. Brubaker genealogy: Yoder, Joe, et al. A memorial history of John Baumann, Paul, et al. Le Chretien face aux crises the descendents o f Anna W. Brubaker and Isaac Yoder Sr. and Susanna Mast. [Dundee, Ohio]: de la vie I (Nouvelle Serie; no. 3) Montbeliard, L. Brubaker. Hendersonville, N.C.: Brubaker, The Authors, 1986. Pp. 257. MHL. France: Christ Seul, 1985. Pp. 64. EMC, 1985. Pp. 30. MHL. Yoder, Mrs. AdamE. and Mr. & Mrs. Jacob A. MHL. Der Bruderhof: eine christliche Gemeinschaft. Weaver. Family record o f David M. Kauffman Beachy, Ezra. Branches o f the Beachy tree. Rifton, N.Y.: Plough Pub. House, 1984. Pp. and Mary Troyer and their descendants, Goshen, Ind.: Beachy, 1985. Pp. 48. EMC. 12. MLA. 1855-1986. Orrville, Ohio: The Authors, 1986. Becker, Dennis, ed. Family night at home: learn­ Buchsweiler, Meir. Volksdeutsche in der Ukraine Pp. 122. MHL. ing and sharing activities for the family. Win­ am Vorabend und Beginn des Zweiten Welt-

JTJNE, 1987 23 kriegs—.ein Fall doppelter Loyalität? (Schrift­ dred Press. MHL. Anabaptist-Menqonite approach to Biblical in­ enreihe des Instituts für Deutsche Geschichte, Fetters, Paul R. Trials and triumphs: a history terpretation. Thesis (M.Th.)—Newman Theo­ Universität Tel Aviv; 7). Gerlingen: Bleicher, o f the Church o f the United Brethren in Christ. logical College, 1984. Pp. 174. MLA. 1984. Pp. 499. MLA. Huntington, Ind.: Church of the United Brethren Hart, M. J. ’t. Vermaningen en vermaners: 450 Buck, August. Renaissance-Reformation: in Christ, Dept, of Church Services, 1984. Pp. jaar Doperse geluiden in Aalsmeer. Aalsmeer: Gegensätze und Gemeinsamkeiten. Wiesbaden: 464. EMC, MHL, MLA. Doopsgezinde Gemeente te Aalsmeer, 1984. Otto Harrassowitz, 1984. Pp. 297. MHL. First Mennonite Church (Pretty Prairie, KS). Pp. 80. MHL, MLA. Burgert, Annette Kunselman. Eighteenth century Centennial cookbook 1884-1984. Iowa Falls, Heisey, John W. Handbook for genealogical emigrants from German-speaking lands to North Iowa: General Publishing and Binding, 1984. research in Pennsylvania. Indianapolis, Ind.: America, volume II: the Western Palatinate. Pp. 202. MLA. Heritage House, 1985. Pp. 32. MHL. (Vol. XIX, Publications of the Pennsylvania Fischer Zaugg, Claude. Assembled Mennonite de Heritage o f freedom. Tring, Herts, England: Lion German Society). Birdsboro, Pa.: The Pennsyl­ Florimont. Florimont: C. & P. Fischer Zaugg, Publishing, 1984. Pp. 124. EMC. vania German Society, 1985. Pp. 405. EMC, 1984. Pp. 11. MLA. Hiebert, D. Edmond. First Peter. Chicago: MHL, MLA. Forest, James H. The most ignored command­ Moody Press, 1984. Pp. 329. MHL. Busser, Fritz. Wurzeln der Reformation in Zurich: ment, our attitude to enemies. (Alex Wood Hiebert, Marjorie. Happiness for our hearts and zum 500. Geburtstag des Reformators Huldrych memorial lecture; 1984). New Malden, Surrey, homes: meditations from one mother to another. Zwingli. Leiden: E. J. Brill, 1985. Pp. 284. England: Fellowship of Reconciliation, 1984. Hesston, Kan.: Gospel Publishers, 1985, 1967. MLA. Pp. 15. MLA. Pp. 229. MLA. Byler, Eli J. Amish church district and family Francke, Manfred. Schinderhannes: das kurze Hildebrand, Peter. Odyssee Wider Willen: das directory o f Lawrence County, Pa. New Wil­ wilde Leben des Johannes Buckler, neu erzählt Schicksal eines Ausländsdeutschen. Oldenburg: mington, Pa.: Byler, 1985. Pp. 113. MHL. nach alten Protokollen, Briefen und Heinz Holzberg Verlag, 1984. Pp. 296. Chapman, Peter. Canada and the North American Zeitungsberichten. Düsseldorf: Claassen, 1984. FRESNO, MHL, MLA. Aerospace Defence Command. Waterloo, Ont.: Pp. 418. MLA. Himka, John-Paul. Sources for researching Project Ploughshares, 1985. Pp. 19. MHL. Fretz, A. J. A brief history o f Bishop Henry Funck Ukrainian family history. (Research report; no. Le Chretien face a la maladie II. (Nouvelle Serie; and other Funk pioneers. Reprint of 1899 edi­ 6). Edmonton, Alta.: Canadian Institute of no. 4). Montbeliard, France: Christ Seul, 1985. tion. Salem, Mass.: Higginson Genealogical Ukrainian Studies, University of Alberta, 1984. Pp. 88. EMC, MHL, MLA. Books, [1985], Pp. 874. EMC, MHL. Pp. 37. MHL. Claassen, Ernest G. The Thiersteins: Switzerland Friesen, Gerald. The Canadian prairies: a history. History of the peoples o f Kansas: an anthology. and America: counts and castles: genealogy. Lincoln: University of Nebraska Press, 1984. Lawrence: University of Kansas, 1985. Pp. 343. Whitewater, Kan.: Claassen, 1985. Pp. 241. Pp. 524. MLA. MLA. MLA. Friesen, John. Mennonites through the centuries Hochstedler, Mrs. Emmet, comp. Family record The Compleat guide’s guide: 1719 Hans Herr from the Netherlands to Canada. Steinbach, of William K. Miller and Anna Brenneman. House. Lancaster, Pa.: Lancaster Mennonite Man.: Mennonite Village Museum, 1985. Kalona, Iowa: Hochstedler, 1984. Pp. 86. Historical Society, 1985. Pp. 17. MHL. MHL. MHL. Cooper, Wilmer A. The Earlham School o f Friesen, Martin W. Mennonitische Kolonisation: Horst, Isaac R. Close ups o f the Great Awaken­ Religion story: a Quaker dream come true, im paraguayischen Chaco unter Gesetz Nr. 514. ing. Mt. Forest, Ont.: Horst, 1985. Pp. 331. 1960-1985. Richmond, Ind.: Earlham School [S.l.]: Verwaltung der Kolonie Menno, 1984. EMC, MHL, MLA. of Religion, 1985. Pp. 162. MHL. Pp. 36. MLA. Horst, Isaac R. High, healthy and happy: 3-H Cordell, Constance H. And Johannes begat Chris­ Gabler, Ulrich. Huldrych Zwingli: eine einführung Mennonite cook book: a collection of Swiss tian: the descendants of Johannes and Chris­ in sein Leben und sein Werk. Berlin: Canadian Mennonite recipes with a brief history tian Frey of Franklin Co., Pa. McConnellsburg, Evangelische Verlagsanstalt, 1985. Pp. 167. o f the Swiss Canadian heritage. Mount Forest, Pa.: Cordell, 1985. Pp. 155. EMC, MHL. MHL. Ont.: Horst, 1985. Pp. 266. MLA. Danner, Clara Mabel Stuckey. Stuckey: 7 genera­ Gabriel D. Heatwole letters. Dayton, Va.: Harold Horst, Isaac R. The little mother’s cook book. tions of the descendants o f Christian Stuckey and Heatwole Showalter, 1985. Pp. 147. MHL. Mount Forest, Ont.: Horst, 1984. Pp. 88. Maria Richer. Kansas City, Mo.: E. L. Svejda, Gerber, Samuel. Bitte Nicht wie Bileam. Liestal: MLA. [1984?]. Pp. 23. MLA. Worte des Lebens, 1985. Pp. 73. MHL. Horst, Isaac R. Why Grossdaudy? Mount Forest, Denlinger, Elizabeth. The Newton G. Herr family. Gerber, Samuel. Heirat—schönes Wagnis: Radio­ Ont.: Horst, 1985. Pp. 79. EMC, MLA, MHL. Landisville, Pa.: Denlinger, 1984. Pp. 47. botschaften. Liestal: Worte des Lebens, 1984. Hottinger, J. J. and H. H. Vögeli. Heinrich Bull- MHL. Pp. 56. MLA. inger Reformationsgeschiehte. Zurich: Derstine, Gerald. Destined to mature. Bradenton, Gerbrandt, Gerald Eddie. Micah: better than Theologische Buchhandlung, [1985]. 3 vols. FI.: Derstine, 1984. Pp. 144. MHL. rivers o f oil. Newton, Kan.: Faith & Life Press, MHL. Dick, John R. And that’s the way it was. Omaha, 1985. Pp. 78. MHL, MLA. Höweler, C. A. Fontes hymnodiae Neerlandicae Neb.: EMB Publications, 1985. FRESNO. Glick, Helen Liechty. Spiritsong: Mennonite Cen­ impressi 1539-1700 = De melodieen van het Dios quiere que todos los hombres sean salvos: tral Committee’s 25 years in Bolivia. Akron, Nederlandstalig geestelijk lied 1539-1700. Indigenas Mennonitas. Chaco: [s.n.], 1984. Pp. Pa.: Mennonite Central Committee, 1985. Pp. Nieuwkoop: B. de Graaf, 1985. Pp. 400. MLA. 20. MHL. 108. EMC, MHL, MLA. Die Hutterischen Täufer: geschichtlicher Hinter­ Documenta anabaptistica Neerlandica. Leiden: Gloria in exclesis: 98 Christmas songs in Ger­ grund und handwerkliche Leistung. Boianden: E. J. Brill, 1985. Vol. 5. MLA. man and English. Sugar Valley, Pa.: Anna Mennonitische Forschungsstelle Weierhof, Dyck, Peter W. My faith of life. Campbell River, Stoltzfus, 1985. Pp. 65. EMC. 1985. Pp. 198. EMC, FRESNO, MHL, MLA. B.C.: Dyck, 1984. Pp. 92. MHL. Groff, Clyde L., Walter B. Best and Jane Evans Hymns for praise and worship. Nappanee, Ind.: Enninger, Werner. Die Altamischen (Old Order Best. The Groff book: a good life in a new land. Evangel Press, 1985. Pp. 608. MHL. Amish): ihr Zeichenrepertoire und Zeichen­ Ronks, Pa.: Groff History Associates, 1985. Pp. Indianerbibelschule: Yalve Sanga - Paraguay. gebrauch als Forschungsgegenstand. Stuttgart: 432. MHL, EMC. [S.l.: s.n.], 1985, Pp. 6. MHL. F. Steiner Verlag, 1985. Pp. 137-152. MLA. Guderian, Hans. Die Täufer in Augsburg: ihre Issues in congregational formation: BUILDER Enninger, Werner. The ethnolinguistic profile of Geschichte und ihr Erbe: ein Beitrag zur reprints for adult discussion groups. Scottdale, the Old Order Amish in transit and transition. 2000-Jahr-Feier der Stadt Augsburg. Pfaffen­ Pa.: Mennonite Publishing House, 1985. Pp. Tubingen: G. Narr Verlag, [1984?]. Pp. hofen: W. Ludwig Verlag, 1984. Pp. 156. 101. MHL. 197-215. MLA. MLA. Janzen, Rod A. Terry Miller: the pacifist politi­ Enninger, Werner. .Kutschen als Dinge und Guggisberg, Hans R. Religiöse Toleranz: cian. Freeman, S.D.: Janzen, 1985. Pp. 141. Zeichen: zur Semiotik des Fahrzeug-Designs. Dokumente zur Geschichte einer Forderung. MHL, MLA. Tubingen: Stauffenburg Verlag, 1985. Pp. Stuttgart: Frommann-Holzboog, 1984. Pp. 319. Jordan, Dorothea M. and Ruth Mast Roth. In 367-391. MLA. MHL. earthen vessels. [Gap, Pa.: Jordan?, 1985?]. Pp. Epp-Tiessen, Dan, et al. Spirit in struggle: a Hall, Barbara Yoder. Moses Yoder. Hartville, 137. EMC, MHL. reader and study guide on the Philippines. Ohio: Hall, 1985. Pp. 22. MHL. Kansas State Historical Society. Historic Preser­ Akron, Pa.: Mennonite Central Committee, Halle, Anne Sabine. “Thoughts are free“: a vation Dept. Kansas preservation plan: study 1985. Pp. 30. EMC, MHL. Quaker youth group in Nazi Germany. (Pendle unit on the period of rural/agricultural domi­ Erbstösser, Martin. Ketzer im Mittelalter. Stutt­ Hill pamphlet: 265). Wallingford, Pa.: Pendle nance, 1865-1900. Topeka, Kan.: Historic gart: Kohlhemmer, 1984. Pp. 235. MHL. Hill, 1985. Pp. 43. MHL, MLA. Preservation Dept., Kansas State Historical Ethnicity and ethnic relations in Canada: a book Hamm, Oscar H. Memoirs o f Ignatyevo in the Society, 1984. 1 vol. MLA. o f readings. Toronto, Ont.: Butterworths, 1985. light o f historical change. Saskatoon, Sask.: Kauffman, Daniel. 1,000 Mga Tanong at mga Pp. 335. MLA. Mrs. Ruth F. Hamm, 1984. Pp. 273. MHL. sagot. [1,000 questions and answers], Etlich cristliche Lyeder Lobgesang und Psalm- Harder, Helmut. Accountability in the church: a Dasmarinas, Cavite, The Philippines: Philippine Wittemberg 1524. Aylmer, Ont.: Amish study guide for congregations. Winnipeg, Man.: Mennonite Church, 1984. Pp. 189. EMC. Historical Library, 1984. Pp. 24. EMC, MHL. Ministerial Leadership, Conference of Men­ Keim, Joseph. The Inca Indians and Amish herb Family history o f Peter Shirk [1839-1919], [S.l.: nonites in Canada, 1985. Pp. 69. MHL. cancer treatment: old time herb remedy. s.n.], 1984. Pp. 80. EMC. Harder, Lydia Marlene. Hermeneutic communi­ Jamesport, Mo.: Keim, 1985. Pp. 6. MHL. Fast, Holda. Sing alleluia. Winnipeg, Man.: Kin­ ty: a study o f the contemporary relevance of an Kelly, William and Earl W. Wallace. Witness.

24 MENNONITE LIFE New York: Pocket Books, 1985. Pp. 188. Mennonite confession o f faith. Crockett, Ky.: Rod MHL, MLA. MHL. and Staff Publishers, Inc. 1985. Pp. 109. MLA. Pennsylvania German tombstone inscriptions, Khoury, Muin J. A genealogic study of inbreeding Mennonite witness as it relates to Jewish people. Vol. II. Harrisburg, Pa.: Oscar H. Stroh, 1984. and prereproductive mortality in the Old Order Salunga, Pa.: Home Ministries Dept., Eastern Pp. 112. EMC. Amish. Thesis (Ph.D.)—1985. Pp. 254. MHL. Mennonite Board of Missions and Charities, Peters, Jake. Mennonite private schools in Kingdon, Robert M. Church arid society in Refor­ 1985. Pp. 8. EMC. Manitoba and Saskatchewan, 1874-1925. Stein- mation Europe. London: Variorum Reprints, Microfilm Service Company (Portland, Ore.). bach, Man.: Mennonite Village Museum, 1985. 1985. Pp. 248. MHL. Theological research exchange network: cata­ Pp. 36. MHL. Kisare, Z. Marwa. Kisare a Mennonite o f Kiseru: log. Portland, Ore.: The Company, 1985. 1 vol. Peters, Jake. The Waisenamt: a history o f Men­ an autobiography as told to Joseph C. Shenk. MLA. nonite inheritance custom. Steinbach, Man.: Salunga, Pa.: Eastern Mennonite Board of Mis­ Middleton, Bernard C. The restoration o f leather Mennonite Village Museum, 1985. Pp. 24. sions, 1984. Pp. 193. MHL, MLA. bindings. Chicago: American Library Associa­ MHL. Klaassen, Walter. Peoplehood and law. Kitch­ tion, 1984. Pp. 266. MHL. Peters, P. J. Reflections in poetry and pictures. ener, Ont.: MCC Can. Victim Offender Miller, Devon. Amish directory of the Nappanee, Winnipeg, Man.: Peters, 1984. Pp. 157. MLA. Ministries; Elkhart, Ind.: MCC U.S. Office of Kokomo & Milroy communities. Nappanee, Peters, Valentine. That they may know. Boisse- Criminal Justice, 1985. Pp. 23. MHL. Ind.: Miller, 1985. MHL. vain, Man.: Peters, 1985. Pp. 37. MHL. Klassen, Bev. Children’s peace literature/ Miller, Joseph, S. Beyond the mystic border: the Plett, C. F. The story o f the Krimmer Mennonite resources. Winnipeg, Man.: MCC (Can.) Peace Pennsylvania Mennonite congregation near Brethren Church. Winnipeg, Man.; Hillsboro, & Social Concerns Committee, 1984. MHL. Zimmerdale, Kansas. Thesis (M.A.)—Villanova Kan.: Kindred Press, 1985. Pp. 338. EMC, Kliewer, Marilyn Peters. First Corinthians 1-7: University, 1984. Pp. 198. MLA. FRESNO, MHL, MLA. have the mind o f Christ. Newton, Kan.: Faith Miller, Joseph, S. Beyond the mystic border: a Powell, Esther Weygandt, comp. Early Ohio tax & Life Press, 1985. Pp. 90. MHL, MLA. 100 year history o f the Whitestone Mennonite records. Baltimore, Md.: Genealogical Pub. Koontz, Theodore James. The Salt II debate: an Church. Hesston, Kan.: The Congregation, Co., 1985. Pp. 173. MHL. analysis of senatorial decision making. Thesis 1985. Pp. 184. EMC, MHL. Preheim, Marion K. Children ’s worship ex­ (Ph.D.)—Harvard University, 1985. Pp. 499. Miller, Lynn A. Trail o f the martyrs: a guide to periences: 52 stories, dialogues, plays & guid­ MHL. the sites ofAmbaptist martyrdom. Elkhart, Ind.: ed worship experiences. [S. 1.: s.n.], 1985. Pp. Kornelsen, Mary. Getragen auf Adlersfliigeln. Schwaermer Press, 1984. Pp. 61. MLA. 46. EMC, MHL. Winnipeg, Man.: The Christian Press, 1984. Neuendorf in Bild und Wort: Chortitzaer-Besirk, Proceedings: Eighth Mennonite Church General Pp. 233. MLA. Ukraine, 1789-1943. Espelkamp: F. Thiessen, Assembly. Lombard, 111.: Mennonite Church Kots, Marijke. Mijn ja is ja. Baarn, The 1984. Pp. 409. MLA. General Assembly, 1985. Pp. 48. MHL. Netherlands: Noordhollandse Doopsg. Soc., Neufeld, Gareth, ed. Tire Mennonite Village PROJECT HOPE: an action planning event. 1985. Pp. 122. EMC. Museum story. Steinbach, Man.: Mennonite Guelph, Ont.: Jubilee Foundation for Agricul­ Kruger, Marie, et al. John Y. (Blank) Plank and Village Museum, 1984. Pp. 34. MHL. tural Research, 1985. MHL. Charity Forney Plank: the third generation from New York State Archives. Managing local The Quilt digest. San Francisco, Calif.: Quilt Dr. Hans Blank, 1818-1985. Gap, Pa.: Com­ government records: a manual for local govern­ Digest Press, 1985. Pp. 66. MHL. pilers, 1985. Pp. 333. EMC. ment officials in New York State. Albany, N.Y.: Rabenhorst, Thomas D., et al. Historical U.S. Landis, Rosanna. Strawberries and shells. The State Educational Dept. 1985. Pp. 105. county outline map collection 1840-1980. Goshen, Ind.: Pinchpenny Press, 1985. Pp. 33. MLA. Baltimore, Md.: University of Maryland, 1984. MHL. Newman, George Frederick and Clyde Lester 1 atlas. MHL. Lapp, Jessica. Sunsets. Goshen, Ind.: Pinchpen­ Groff. Letters from our Palatine ancestors Reedy, Janet U. Empowering the church to resist ny Press, 1985. Pp. 36. MHL. 1644-1689. Hershey, Pa.: Gary T. Hawbaker, the powers. Thesis (M.A.)—Associated Men­ Lasansky, Jeannette. In the heart o f Pennsylvania: 1984. Pp. 221. MHL. nonite Biblical Seminaries, 1985. Pp. 162. 19th & 20th century quiltmaking traditions. Nienkirchen, Charles William. “In the world but MLA. Lewisburg, Pa.: Oral Traditions Project, 1985. not o f it ’ ’: the development o f separatist motifs Regier-Rempel, Olga. Our friends in the animal Pp. 104. MHL. in early Anabaptist ecclesiology (1523-1528). kingdom. Steinbach, Man.: Derksen Printers LeCompte, Peter B. Amish agriculture: search Waterloo, Ont.: Nienkirchen, 1985. Pp. 466. Ltd., 1985. Pp. 27. EMC, MHL. for sustainable agriculture. Claremont, Calif.: MHL. Regier-Rempel, Olga. Unsere Freunde die Tiere. LeCompte, 1984. Pp. 61. MHL. Nottage, James H. ‘ ‘There ’s no place like home'': Steinbach, Man.: Derksen Printers Ltd., 1985. Lederach, John Paul. La regulacidn de conflicto symbols and images o f Kansas. Reprint: Kan­ Pp. 27. MHL. social: un enfoquepractico. Akron, Pa.: Men­ sas History, vol. 8, no. 3. Topeka, Kan.: Kan­ Reimer, Al. My harp is turned to mourning: a nonite Central Committee, 1985. Pp. 179. sas State Historical Society, 1985. Pp. 138-161. novel. Winnipeg, Man.: Hyperion Press Ltd., MLA. MLA. 1985. Pp. 440. EMC, MHL, MLA. Letkemann, Peter. The hymnody and choral music Nussbaum, Stan W. Toward theological dialogue Rempel, Herman. Kjenn jie noch Plautdietsch? o f Mennonites in Russia, 1789-1915. Thesis with independent churches: a study o f five con­ Winnipeg, Man.: Mennonite Literary Society, (Ph.D.)—University of Toronto, 1985. Pp. 860. gregations in Lesotho. Thesis (Ph.D.)— 1984. Pp. 295. MHL. MLA. University of South Africa, 1985. Pp. 305. Rimland, Ingrid. The furies and the flame. Lindberg, Carter, ed. Piety, politics, and ethics: MLA. Novato, Calif.: Arena Press, 1984. Pp. 218. Reformation studies in honor o f George Wolf­ Oestreich, N. E. Amish children: what they learn. MHL, MLA. gang Forell. (Sixteenth Century Essays & New Wilmington, Pa.: Dawn Valley Press, The Risser family, our heritage. [S.I.: Family Studies; v. III). Kirksville, Mo.: Sixteenth Cen­ 1985. Pp. 29. EMC, MHL. Committee], 1985. Pp. 146. EMC. tury Journal Pub. Inc., 1984. Pp. 188. MHL. Ohio Beachy Fellowship family directory. Sugar- The robbery of Christian Yoder by the Linder, Jo. Polingaysi. Mesa, Ariz.: Printed by creek, Ohio: [Schlabach Printers], 1985. Pp. McClellandtown Gang, 1889. Salisbury, Pa.: Discount Printing, 1985. Pp. 221. MLA. 121. EMC, MHL. Mr. & Mrs. Roy S. Kinsinger, 1985. Pp. 17. Loewen, Harry. The divine comedy o f a Refor­ Oppertshauser, Joan. Climenhaga family tree. MLA. mation principle: Luther, the Anabaptists and Toronto, Ont.: Oppertshauser, [1985], Pp. 14. Safley, Thomas Max. Let no man put asunder. Bonhoffer on Sola Fide. [S.I.]: Lutheran Coun­ MHL. (Sixteenth Century Essays & Studies; v. II). cil in Canada, 1985. Pp. 25. MHL. Oyer, John. Anabaptists, the law and the state: Kirksville, Mo.: Sixteenth Century Journal Pub. Long, Esther Mae (Eby), comp. Family history some reflections apropos North American Men­ Inc., 1984. Pp. 210. MHL. of Jacob Monroe Long and Jennie Viola Yoder. nonites in 1985. Washington, D.C.: Marpeck Sappington, Roger E. The Brethren in industrial Goshen, Ind.: Long, 1985. Pp. 31. MHL. Academy, 1985. Pp. 25. MHL. America. Elgin, 111.: Brethren Press, 1985. Pp. Magocsi, Paul R. Ukraine: a historical atlas. Papers from Conversations on Faith II held March 504. MHL. Toronto: University of Toronto Press, 1985. Pp. 7-9, 1985. [S.I.: s.n.], 1985. MHL. Saunders, David. The Ukrainian impact on Rus­ 51. MLA. Partnership handbook: projects Brethren in Christ sian culture 1750-1850. Edmonton, Alberta: McGrath, William. How to find your perfection Missions. Mount Joy, Pa.: Brethren in Christ Canadian Institute of Ukrainian Studies, Univer­ in Christ: a devotional study of Hebrews. Miner­ Missions, 1985. Pp. 10. MHL. sity of Alberta, 1985. Pp. 415. MLA. va, Ohio: A-M Publications, 1985. Pp. 84. Passenger and immigration lists index: . . . 1985 Schlabach, Christ. Lessons in victorious living. EMC. supplement. Detroit, Mich.: Gale Research Co., Hartville, Ohio: Schlabach, 1984. Pp. 155. McGrath, William. The Sermon on the Mount: 1985. Pp. 676. MHL, MLA. MHL. commentary by William McGrath. Minerva, Peachey, Joseph N. A history o f the Rock Haven Schmidt, Dorothy Mae Unruh. Family record o f Ohio: A-M Publications, 1985. Pp. 80. EMC, Mennonite Church: a congregation of the Andrew Unruh . . . and Helena Dirks. [S.l.]: MHL. Church o f God in Christ, Mennonite. Belleville, Schmidt, 1985. Pp. 32. MLA. McMillen, Esther Enns. The Janzen sisters: kit­ Pa.: Peachey, 1984. Pp. 10. EMC. Schmoeckel, Reinhard. Unter dem blauen Pfauen: chen memories. Steinbach, Man.: Derksen Penner, Fred. Ebeneezer Sneezer. Winnipeg, ein Deutsches Fürstentum im 18. Jahrhundert. Printers, 1985. Pp. 81. MLA. Man.: Hyperion Press Ltd., 1985. Pp. 29. Heilbronn: Eugen Salzer-Verlag, 1984. Pp. McPhee, Arthur G. Have a great day every day! MHL. 349. MHL. Scottdale, Pa.: Herald Press, 1984. Pp. 159. Penner, Mil and Carol Schmidt. Kansas journeys. Schriften und Liedern (a lectionary). [Guy Mills, MHL, MLA. Inman, Kan.: Sounds of Kansas, 1985. Pp. 126. Pa.: Jacob J. Yoder, 1985?]. Pp. 8. MHL.

JUNE, 1987 25 Schultefrankenfeld, Jürgen Michael. Old Order merville, Mass.: Troyer-Shank, 1984. Pp. 107. Bucher and Ada Mae Bucher. Cover title: Amish People und moderner Massentourismus: MHL. Genealogy of the Bucher Family. EMC. Aufeinandertreffen und Folgeerscheinungen am Tyson, Genevieve Kerr. Kerr genealogy: a Cooking with the horse and buggy people. Beispiel von Lancaster Co., Pa. [Verl, W. Ger­ genealogical record o f Andrew Benson Kerr. Millersburg, Ohio: Printed by Mast Printing, many]: Schultefrankenfeld, 1985. Pp. 160. Baltimore, Md.: Gateway Press, 1984. Pp. 170. [198-]. Pp. 253. MHL. MHL. MHL. Donald, Jan. A collection o f autobiographies and Selecciones de Probverbios Eclesiastes Cantares Unpartheyisches Gesangbuch. Lancaster, Pa.: biographies of peacemakers. [S.l.: s.n., n.d.]. (enmocovi). Chaco: [s.n.], 1985. Pp. 48. MHL. Amischen Gemeinden, 1985. MHL. Pp. 12. MHL. Selinger, Suzanne. Calvin against himself: an in­ Visible symbols: cultural expression among Dyck, Edna Krueger. Neighbors near and far: quiry’ into intellectual history. Hamden, Conn.: Canada ’s Ukrainians. Edmonton: Canadian In­ Hispanic North America and Latin America. Shoe String Press, 1984. Pp. 238. MHL. stitute of Ukrainian Studies, University of Alta., Newton, Kan.: General Conference Mennonite Serving Christ together: congregations and Men- 1984. Pp. 204. MLA. Church, [n.d.]. MHL. nonite Church agencies. Scottdale, Pa.: [s.n.]. Waltner, James H., Leona Wong, translator. This Epp, J. J. Historical sketch of our Mennonite peo­ Pp. 15. MHL. we believe. (Chinese version). Winnipeg, Man.: ple ’s trek from Russia to Canada and early Sessions, Kyle C. and Phillip N. Bebb, eds. Conference of Mennonites in Canada, 1984. Pp. development in the new land. [S.l.]: Dora (Epp) PIETAS ET SOCIETAS: new trends in Refor­ 211. MHL. Adrian, [n.d.]. Pp. 12. MHL. mation social history. (Sixteenth Century Essays Weaver, Monroe A. Emanuel B. Weaver . . . : Gräber, Robert Bates. Psychocultural comments and Studies; v. IV). Kirksville, Mo.: Sixteenth Weaver genealogy 1748-1985, Switzerland to on Conrad Grebel and the Zurich Anabaptists. Century Journal Pub. Inc., 1985. Pp. 224. the United States. Holmesville, Ohio: Compiler, Kirksville, Mo.: [Gräber, 198-]. Pp. 29. MHL. ML A. [1985?]. Pp. 119. EMC. Grunzweig, Fritz. Die Evangelische Brüderge­ Shelly, Patricia. Many gifts. Newton, Kan.: Der Weg des Friedens 18: 8. Mai 1945 - 8. Mai meinde Komtal. Württ: Verlag Ernst Franz Faith & Life Press, 1985. Pp. 27. MHL. 1985. [S.l.]: Deutschen Mennonitischen Metzingen, [n.d.]. Pp. 291. MHL. Shi, David E. The simple life: plain living and Friedenskomitees, [1985?] Pp. 16. MHL. Hershberger, Katie P. Poems (Christmas high thinking in American culture. New York: Wenger, John C. Cosa Credono I Mennoniti. greetings). Sugarcreek, Ohio: Hershberger, Oxford University Press, 1985. Pp. 332. MLA. Palermo, Italy: Chiesa Evangelica Mennonita [n.d.]. Pp. 8. MHL. Shoumatoff, Alex. The mountain o f names: a Italiana, 1985. Pp. 74. EMC. Hershberger, Katie P. Poems to enjoy. Sugar- history o f the human family. New York: Simon Wenger, John C. Hebrews. Goshen, Ind.: [s.n.], creek, Ohio: Hershberger, [n.d.]. Pp. 11. MHL. & Schuster, 1985. Pp. 318. MLA. 1985. 6 tapes. MHL. Horst, Isaac R. Potato potential: all eyes turn to Sider, E. Morris. More than names: a story o f Wenger, John C. Die Täuferbewegung: eine kurze potatoes. [Mt. Forest, Ont.: Horst, 198-]. Pp. John and Barbara Martin. Nappanee, Ind.; Einführung in ihre Geschichte und Lehre. Wup­ 35. EMC, MHL, MLA. Evangel Press/Aaron and Jean Martin, [1985]. pertal: Oncken, 1984. Pp. 176. MLA. Kauffman, MelvaG. United States Agency for In­ Pp. 141. EMC. Wiebe, Raymond F. Hillsboro, the city on the ternational Development. New York: Kauff­ Silber, Julie. The Esprit quilt collection. San Fran­ prairie. [Hillsboro, Kan.]: Wiebe, 1985. man, [n.d.]. Pp. 12. MHL. cisco, Calif.: Esprit De Corp., 1985. Pp. 39. (Hillsboro, Kan.: Multi Business Press). Pp. Kauffman, Mrs. Samuel. Descendants o f Ben- MHL. 189. MHL, MLA. janim S. Hershberger and Catherine Berlin­ Simpler, Steven H. Roland H. Bainton: an ex­ Wiebe, Raymond Peter. The language of the court. Greentown, Ind.: Kauffman, [n.d.]. Pp. amination of his Reformation historiography. MISSIO DIE in the Postmodern Era. Thesis 96. MHL. Lewiston, [N.Y.]: E. Mellen Press, 1985. Pp. (M.Div.)—Mennonite Brethren Biblical Semi­ Kroeger, Arthur. Kroeger clocks. Winnipeg, 253. MLA. nary, 1985. Pp. 133. FRESNO. Man.: Kroeger, [n.d.]. Pp. 10. MHL. Svc Manor Twp. field cemeteries in Lancaster, Pa. Weibe, Rudy and Bob Beal. War in the west: MacDonald, Robert James. Cultural conflict and (Article in LANCASTER CO. CONNEC­ voices o f the 1885 rebellion. Toronto, Ont.: the public school: a study of conflict between TIONS, Aug.-Oct. 1984). Hershey, Pa.: [s.n.], McClelland & Stewart, 1985. Pp. 192. MHL. Hutterian and non-Hutterian communities. 1984. Pp. 85. MHL. Will, Emily. Resource listing o f Mennonite and [Calgary, Alta.]. MacDonald, [n.d.]. Pp. 55. Smucker, Barbara Claassen. Dagen van angst. Brethren in Christ women. [Akron, Pa.]: MCC MHL. Hoorn: ’Westfriesland, 1984. Pp. 135. MLA. Committee on Women’s Concerns, 1985. Pp. MacMaster, Eve. Loving-kindness: a story of old Smucker, Barbara Claassen. White mist. Toronto, 66. MHL. 'Bethlehem. (40-minute play). [S.l.]: WMSC of Ont.: Irwin Publishing, 1985. Pp. 159. EMC, Williams, Anna (Blough), comp. The family of Mennonite Church, [n.d.]. Pp. 14. MHL. MLA. Jesse Conner of Montgomery County Pennsyl­ Miller, Gene Edwin. German immigrants for the Sommer, Lillian Bixler. John P. Oberly and Eliza vania. Bridgewater, Va.: Williams, 1985. Pp. Brethren and the Swiss connection. [Irvine, Reichenbach family history. Dalton, Ohio: Som­ 70. MHL. Calif.: Miller, 198-]. Pp. 39. MHL. mer, [1985], Pp. 21. MHL. Women in leadership ministries 1985: study Miller, Lizzie Ellen. Family history o f Joel D.A. Sommer, Susan. And I ’m stuck with Joseph. Scott­ packet. Lombard, 111.: Committee on Women Troyer and Dina (Miller) Troyer. Wolcottville, dale, Pa.: Herald Press, 1984. Pp. 124. MHL, in Leadership Ministries, 1985. Pp. [65], MHL. Ind.: Miller, [n.d.]. Pp. 102. MHL. MLA. Women ’s and preschool directory. Salunga, Pa.: Nisly, Paul W. Witness: a clash o f cultures and Sommer, Theodore. 75 year history of Bethel [s.n.], 1985. Pp. 24. MHL. artistic responsibility. Grantham, Pa.: Nisly, Mennonite Church Pekin, IL 1910-1985. Pekin, Yantis, Netti Schreiner. Genealogical & local [n.d.]. MHL. 111.: Anniversary Comm., 1985. Pp. 23. MHL. history books in print. Springfield, Va.: Original federal land sales, Township 21 North, Stayton, Richard. After the first death: a one-act Genealogical Books in Print, 1985. 3 vols. sold at Indianapolis. [S.L: s.n., 19--]. Pp. 92. peace play. Goshen, Ind.: Communication MLA. MHL. Dept., Goshen College, 1984. Pp. 32. MHL. Yoder, John H. Jfaus et le politique: La Peachey, Paul. The modern economic order: a The story o f Hinkletown Mennonite Church, radicalitee ethique de la croix. Lausanne: tentative critique. Goshen, Ind.: [s.n., n.d.]. 1943-1985. Ephrata, Pa.: The Congregation, Presses Bibliques Universitaires, 1984. Pp. 235. MHL. 1985. Pp. 217. EMC, MHL. MHL. Reimer, Henry E. Wiedergeboren aus dem leben­ Stringham, James A. God wants to speak to us Yoder, John H. Was würden Sie tun? Weisenheim digen Wort Gottes: 1. Petrus 1, 23. [Corn, but there are problems. Evanston, 111.: am Berg: Agape Verlag, 1985. Pp. 99. MHL. Okla?: Reimer? 198-]. (Hillsboro, Kan.: M. B. Stringham, 1984. Pp. 28. MHL. Yoder, Joseph and Sarah Yoder, comp. Yoder’s Publishing House). Pp. 40. MLA. Stumpp, Karl. Die Auswanderung aus Deutsch­ Amish candy country cookbook. LaGrange, Scheer, Herfried. Research on the Hutterian Ger­ land nach Russland in den Jahren 1763 bis Ind.: Yoder’s Amish Country Store, 1985. Pp. man dialect. [S.L: s.n., n.d.]. Pp. 20. MHL. 1862. [S.l.]: Landsmannschaft der Deutschen 168. MHL. Schertz, Mary. Intersection: feminist and Men­ aus Russland, 1985. Pp. 1018. MLA. Zehr, Howard. Beyond punishment: a reading. nonite theologies. Notre Dame, Ind.: Women­ Teets, Bob and Shelby Young. Killing waters: the Elkhart, Ind.: MCC U.S. Office of Criminal sage, [n.d.]. Pp. 5. MHL. great West Virginia flood o f 1985. Terra Alta, Justice, 1984. Pp. 8. MHL. Schroeder, David, ed. Family record: Heinrich W.V.: Cheat River Pub., 1985. Pp. 112. MHL. Zehr, Howard. Retributive justice, restorative Schroeder and Maria Kehler. [Winnipeg, They saw his glory: stories o f conversion and ser­ justice. Elkhart, Ind.: MCC U.S. Office of Man.]: Schroeder, [n.d.]. MHL. vice. Hillsboro, Kan.: Kindred Press, 1984. Pp. Criminal Justice; Kitchener, Ont.: MCC Can. Six booklet series on teaching the facts of life to 186. MLA. Victim Offender Ministries, 1985. Pp. [19]. children. [S.l.]: Sacred Subjects, [n.d.]. MHL. To care for God’s creation. Akron, Pa.: Men­ MHL. Spiritual songs and hymns. Nappanee, Ind.: E. nonite Central Committee, [1984], Pp. 11. V. Pub. House, [n.d.]. MHL. MHL. Date Unknown Volkslieder-Album: 100 der schönsten Volks- Toews, Ed. Ministry to single adults. Fresno, Lieder . . . mit leichter Klavierbegleitung. Calif.: Pacific District Conf. of the M.B. Bartel, Bonnie. The night the animals talked: a Cologne: Tonger, [n.d.]. Pp. 185. MHL. Churches Christian Education Board, 1985. Pp. play for Christmas. Lima, Ohio: C.S.S. Drama Werner, David. Where there is no doctor (Lao 39. EMC. Service, C.S.S. Pub. Co., Inc., [n.d.]. MHL. version). Thailand: World Vision Foundation, A Triad of Lancaster County history. Ephrata, Pa.: Bucher, Henry R. Genealogical list of “Bucher [n.d.]. Pp. 630. MHL. Science Press, 1985. Pp. 120. MHL. fam ily’’ 1755-1897. Lititz, Pa.: [Bucher fami­ Zürcher, Isaac. Die “Täufemamen” in der Troyer-Shank, Carol. A quilter’s patchwork: ly], [198-?]. Unpaged. Bound with: Bucher Schweiz = Anabaptist names in Switzerland. stories ofDena Catherine Mamer Troyer. Som- family history 1862-1981, compiled by Jonas H. [Bern]: Zürcher, [n.d.]. MHL.

26 MENNONITE LIFE Book Reviews

James C. Juhnke, Dialogue with a ple, Wedel’s wondering why in spite of Christian history as an alternative to and Heritage: Cornelius H. Wedel and their emphasis on peace, Mennonites in tension with state church Christen­ the Beginnings of Bethel College. are still using their war-oriented dom. This view of church history at­ North Newton, Ks.: Bethel College, American history texts rather than tributed universal significance to the 1987. Illustrated. Pp. 113. writing a new text which studies Ameri­ Anabaptist-Mennonite tradition, but can history from a peace perspective. avoided an exclusivism or triumphalism The 1986 Menno Simons lectures Wedel’s six-volume series which covers by fitting Mennonite history into a published in this slim volume ac­ all of church history from the alter­ larger entity. complish a number of things. A profes­ native perspective of Gemeindechristen­ The fourth lecture emphasized com­ sor of American history at Bethel, tum stands as the obvious example to munity as the basis of Wedel’s vision, Juhnke helps the college celebrate one emulate. and emphasized the importance of the hundred years of legal incorporation. The sermon which opens the book concept of community for modern Men­ The lectures highlight the man and the provides the data of C. H. Wedel’s life nonites. I believe Juhnke is correct vision of historically neglected Cor­ without being a formal biography. The when he states that such emphases as nelius H. Wedel, the first president of first lecture sketched the cultural orien­ peace and justice take shape within a Bethel College. They sketch the context tation of Wedel and early Bethel Col­ community and cannot long survive in which Bethel came to life and the lege, and illustrated how furtherance of outside of one. The final lecture dynamics operative in her early years. German culture and language was cen­ develops the wholistic aspect of Ge­ They celebrate a Mennonite people- tral to the college’s early mission. The meindechristentum. Juhnke shows how hood. They call for renewal on the basis second lecture described the three Wedel’s comprehensive approach to of Wedel’s early agenda. sources which shaped the spirituality of community within a context of Gemein­ Throughout the book one senses early Bethel College—the quietism of dechristentum can include art and Juhnke’s profound empathy for C. H. Anabaptist-Mennonitism, the pietism of culture as integral components of com­ Wedel. This empathy is appropriate to German Volkstum, and the revivalism munity. Wedel’s vision thus provides a Juhnke’s first audience—the Bethel Col­ of American democracy. These three rationale for the artistic and cultural ex­ lege constituency, whose celebration it have existed in various proportions— pressions virtually absent from much of is. They should receive the lectures’ not without some tension—throughout Mennonite experience. provocative message both appreciative­ Bethel’s history. In a postscript added to the lectures ly and thoughtfully. At the same time, At this point, Juhnke’s characteriza­ for this volume, Juhnke compares the the message of the book reaches well tion of the Anabaptist-Mennonite com­ outlook of Wedel with that of Harold beyond the Bethel audience. Juhnke’s ponent of the triumvirate as quietist S. Bender, whose “ Anabaptist Vision” report on Wedel is not hero worship, relied perhaps too much on the stereo­ became the touchstone of Mennonite but an empathy which involves the typical idea of Stillen im Lande (p. 30). identity in the era since World War II. reader in appreciating one of the impor­ Various writers have used the term While the two men would have agreed tant Mennonite intellectuals of the era. Stillen im Lande to depict virtually all on much—discipleship, the church, Juhnke did an admirable job of formu­ Mennonite ethnic groups and to describe nonresistance, religious freedom, the lating these lectures in such a way that all epochs from the sixteenth century to authority of Scriptures—Juhnke in­ they can inform and inspire all Men­ the present. The term does not have a dicates three significant differences. nonite readers, whether or not they have uniform meaning. Given the character­ First, Bender formulated Anabaptism in a personal tie to Bethel College. In fact, istics which Juhnke attributed to the a way that separated it from the rest of the content could prove relevant for any Anabaptist-Mennonite tradition- church history, whereas Wedel saw individual who identifies with a including discipleship and a faith lived Anabaptism as a phenomenon within believers’ church orientation. out via the churchly community—as church and world history. Second, The six chapters of the book were well as such things as Wedel’s interest Wedel had a broader definition of originally a sermon and five lectures in missions and in education, and the Anabaptism. It enabled him to deal with delivered in several Bethel College, competition between Alexanderwohl figures whom Bender discounted, and •church and community settings. The and Halstead to have a school, the term his historical methodology left him freer printed format retains the oral flavor of quietist seemed too passive, even if it than Bender to offer negative judgments the original settings, including humor­ envisions only their religious outlook. on key figures without having to read ous comments and a few remarks of The third lecture is perhaps the most them out of the Anabaptist movement. local interest. A unique literary device important one for understanding C. H. Finally, much more so than Bender, in each lecture is a conversation with Wedel. In it, Juhnke lays out Wedel’s Wedel provided a theoretical basis C. H. Wedel himself. Originally done alternative reading of church history. within Anabaptism for Mennonite cul­ via a reader off stage, Wedbl posed Wedel saw sixteenth-century Anabap­ tural development. These differences questions or challenged lecturer Juhnke tists and their descendants the Men­ make clear why Juhnke considers about some contemporary Mennonite nonites as representatives of an alter­ Wedel one of the most important turn- outlooks. Juhnke used these conversa­ native Christendom, which he called of-the-century Mennonite writers, and tions to make contemporary applica­ Gemeindechristentum or congregational why Wedel richly deserves our attention tions of Wedel’s thought, as for exam­ Christianity. It existed throughout —finally—as we near the end of the

JUNE, 1987 27 twentieth century. Given the lecture format and the J. Denny Weaver This series of lectures does not claim primary purpose of the book, one can­ Professor of Religion to offer the definitive treatment of C. not criticize it for not doing everything. Bluffton College H. Wedel, nor does it engage in a lot Juhnke’s depiction of Wedel establishes of overt scholarly controversy. How­ him as a subject worthy of more study ever, the book has good footnotes to in a variety of areas, and in general the both primary and secondary literature, book invites one to more study. Juhnke and it does take stands on issues and situated Wedel and Bethel College position itself within the recent scholar­ within the milieu of immigrant Russian ship on American Mennonite history, Mennonites of the late nineteenth cen­ James O. Lehman. Salem’s First Cen­ to which Professor Juhnke is one of the tury. Also important for understanding tury: Worship and Witness. Kidron, major contributors. For one example, these Mennonites would have been OH: Salem Mennonite Church, 1986. while these lectures do not advocate some comparisons with the Swiss Men­ Pp. 235. pietism, they continue the recent trend nonite tradition in North America. in Mennonite scholarship to rehabilitate While the book rightfully focuses on the During the 1820s and subsequent it as a legitimate past contributor to college whose century it celebrates, a decades, Wayne County, Ohio, served Mennonite spirituality. For another ex­ few remarks, for example, on the as a stopping point for countless Swiss ample, this book positions the Anabap- educational outlook of other Men­ and Alsatian Mennonite immigrants tist-Mennonite tradition as a clear alter­ nonites would have enlightened us even aiming to homestead farther west. Even native to both fundamentalism and further on the character of early Bethel. as Sonnenberg, the mother church com­ modernism, rather than choosing one of Juhnke raised the issue of the extent to munity near Sugar Creek in Wayne the two as did many Mennonites in our which Bethel faculty and students ab­ County, refreshed friends and cousins immediately preceding generations. At sorbed Wedel’s outlook. A legitimate bound for Indiana, Illinois and Iowa, it the time of Bethel’s founding, American question, not really answered in this gathered in those who chose this rural evangelicalism had not yet separated in­ book, is how typical Wedel was of the Ohio setting as their new home. With to fundamentalists and modernists, and Russian Mennonites. Are the majority the Sonnenberg meetinghouse as its Wedel belonged to neither camp. In more like Wedel, or like the students center, the community grew and even­ almost wistful hindsight, Juhnke notes whose debate questions in the literary tually broke into new centers of church that Mennonites “ shouldn’t have had to societies reflected only the American life. The 1986 centennial celebration of make this choice” between modernists democratic story, and the Bethel facul­ Sonnenberg’s daughter congregation, and fundamentalists, since “ at least by ty members who proclaimed proudly Salem Mennonite, occasioned the pub­ their heritage . . . [t]hey were not that they were among the first to see the lication of this congregational history. American evangelicals in the first “need” for the first world war? A James O. Lehman is a native of the place.” (p. 41). perhaps related question concerns the Kidron, Ohio, community and grew up Central to Juhnke’s agenda through­ attitudes of the ethnic German Men­ in the Sonnenburg Mennonite Church. out these lectures is renewal for con­ nonites toward the English world. Presently the Director of Libraries at temporary Mennonites on the basis of Juhnke presents the German identity Eastern Mennonite College in Harrison­ Wedel’s vision. With its renewal and Wedel’s espousal of it in a very burg, Virginia, Lehman is well ac­ dimension, the book models the evan­ positive light. Before the German ques­ quainted with his subject. He has gelical nature of history and the way tions related to World War I clouded authored numerous histories of Ohio history is—or can be—relevant to the the issue, was there a uniform accep­ Mennonite congregations as well as the present. As an alternative Christendom tance of the Germanness? Or was 1969 book Sonnenberg: A Haven and to state church Christendom, Gemeinde­ Wedel’s clear and sympathetic expres­ a Heritage, which commemorated the christentum emphasized community, sion in some way also a statement of 150th anniversary of Wayne County’s peace, the Bible, discipleship. This vi­ conservation in the face of an American- Swiss Mennonite community. sion has much which applies to late born generation of youth anxious to In Salem’s First Century, Lehman twentieth-century Mennonites. It should become more American? greatly expands his previous research. challenge them to treasure the unique This is a stimulating book—not only He portrays the church split that pro­ perspective of their heritage rather than for the Bethel College family, but for duced the Salem congregation in 1886 joining one or the other of the sides in any reader interested in understanding as almost inevitable, given the divisive a modern version of the modernist- the Mennonite story. It describes Wedel views in the mother congregation as to fundamentalist controversy. It estab­ and Bethel College in such a way as to the worthiness of the Wadsworth Insti­ lishes an alternative church, in an age illuminate the Russian Mennonite im­ tute, the General Conference school when a universal and pervasive temp­ migrant tradition, and by extension it begun in 1868 just north of Wayne tation is to identify Christianity with provides some norms against which County. Although at least seven of Son­ western civilization. It emphasizes com­ others can measure their own tradition nenberg’s young men studied at the munity in an age of rampant individual­ and experiences. But perhaps most im­ Wadsworth Institute before it closed in ism and relativism. Finally, the Ge­ portant of all, the Wedel vision as 1878, many Sonnenberg members were meindechristentum vision provides a presented by Juhnke is one vitally im­ suspicious of the newfangled notions comprehensive outlook, including a portant for late twentieth-century that the school promoted: Sunday place for the art and culture which have American Mennonites. All should read school and missions, modern dress and been absent from much of Mennonite it with Juhnke’s renewal emphasis in use of High German. In fact, some history. mind. feared that “ to resist the evil of pride

28 MENNONITE LIFE [at Wadsworth] a dam had to be built serious controversy in Salem’s history, survivors and all their children . . .” up against it.” a divison of members over the non- and is followed by Job’s lament, In his description of the breakaway resistance issue. In 1917 the son of a “ When I looked for good, then evil group, Lehman relies perhaps too deacon enlisted in the Marine Corps, came unto me . . . ,” climaxing in the heavily on the terms “ liberal,” “ pro­ hoping to avoid active duty. The attitude verse from which the title is taken: “ My gressive,” and “ broad-minded.” These of neighboring Ohioans toward Men­ harp also is turned to mourning, and my are powerful words that can easily slight nonite “ slackers,” and their incredulity organ into the voice of them that weep” the spirit of faithfulness of those who upon learning that the sailor had been (Job 30:26-31). I expected to find here remained a part of the mother congrega­ excommunicated by his own church, a mournful tribute to the many martyred tion. Yet his inquiry into the parting of led Salem into a congregational crisis Mennonite forebears whose story is ways yields a useful glimpse into the over leadership and nonresistance. A here imagined; I was grateful to find a methods by which the Sonnenberg painful break occurred when Salem’s very unvarnished treatment of these pioneers dealt with this thorn in their pastor left the church and took with him German Mennonite immigrants to side. a small group of followers who became Russia in the fictional account of their One method was to avoid conflict, an known as the Kidron Tabernacle con­ saga during the tumultuous years be­ approach that resulted in an uneasy, gregation. Lehman tells the story with tween 1905 and 1924. In fact, one finds thirteen-year truce: after a falling out sensitivity, and in a later chapter here a depiction of the character of a in the early 1870s between Wadsworth follows the nonresistance issue into people, more than any particular in­ supporters and the Sonnenberg church World War II. terest in specific characters, who seem leadership, the two sides stayed together Much less is said about the impact of to play their roles in a much bigger un­ despite increasing differences of opi­ the Vietnam War on the congregation folding drama. It appears that Reimer nion. As the breach approached, dis­ or critical faith pilgrimages in recent is asking in this novel, “ Who were senting members made a brief attempt years. Many pages are devoted to the these people and what were their sins?” at conflict resolution by calling in ebb and flow of congregational life, Depending on one’s interpretation of Samuel F. Sprunger, minister of the with detailed accounts of membership, Job, one can compare them to him in large General Conference church at marriages and deaths, and the per­ the sins of pride and insensitivity or Berne, Indiana, and inviting the Son­ sonalities of Salem’s various pastors. forgive them their natural humanity nenberg ministers to a joint meeting. The strength of Salem ’s First Century: which fails to rise to sainthood in the The leaders of the mother church, Worship and Witness, however, lies in test. Either way, the harp is an apt sym­ however, considered Sprunger more a the author’s treatment of major events bol of the golden affluence achieved by troublemaker than a peacemaker and in Salem’s more distant past. the Mennonites in the years they so­ declined to attend. In subsequent years, Considering the deeply rooted journed in Russia, and this novel depicts the Sonnenberg group coped through stresses between the Salem congrega­ the erosion of that golden period. disassociation. After the fledgling tion and nearby Sonnenberg, readers The story begins in 1905 with the Salem congregation dedicated its will note the significance of Salem’s in­ Fast family and especially the young meetinghouse, Sonnenberg’s senior vitation to James O. Lehman to write boy, Wilhelm, the sensitive artistic pro­ bishop, Christian Sommer, forbade his this history. Lehman acknowledges in tagonist. The earlier history comes to followers to have anything to do with the preface that during his years of us in the memories of old Daniel Fast, the new church, save attending fun­ membership at Sonnenberg he “ had lit­ Wilhelm’s ancestor, rethinking the erals. Serious tensions remained for at tle close contact with Salem.” Addi­ Blumenau experiences, basically a least eighty years. Not until the 1960s, tional recent evidence of the healing chronicling of the divisions and bicker­ when Heinz and Dorothea Janzen oc­ taking place among Sonnenberg, ing among the colonists in their attempts cupied Salem’s parsonage, was a Salem Salem, and a third congregation, Kid­ to settle in Russia and find direction and minister invited to preach a sermon at ron Mennonite, has been a special com­ an appropriate lifestyle for their com­ the mother church. munion service, held only a few months munities. Here we see the beginning of Salem Mennonite Church, with its before Salem observed its centennial. an important theme in the novel as old abiding interest in missions and educa­ One who was present at this event of Daniel notes, “ Perhaps our big mistake tion, has been an active congregation in reconciliation concluded, “ We have right from the start was to think we the Central District Conference and the celebrated anniversaries thankful that could live in our little world like ducks wider General Conference. Two tal­ God has helped us learn from our past on a pond, without ever letting the fox ented daughters of the congregation, and has shown us how to put some of get near us” (p. 140). This relationship Martha Moser (who married H. R. it to rest.” between the Mennonite community and Voth) and Sylvia Tschantz (who mar­ Rachel Waltner Goossen the world in which it finds itself pro­ ried S. F. Pannabecker), ensured the Goessel, Kansas vides the major tension of the novel. congregation’s support of General Con­ The years of chaos ahead will test (and ference missions in Arizona and China, break) that careful balancing act be­ respectively. Over the years, young tween purity and progress. people from Salem headed west for Al Reimer. My Harp Is Turned to It is the world of Mennonite progress study at Bluffton College and Witmar- Mourning: a novel. Winnipeg: which we experience through most of sum Seminary. Hyperion Press, c. 1985. Pp. 440. the novel. Wilhelm, the school boy and Students of American Mennonite young college man, attends the history will appreciate Lehman’s Academy of Fine Arts in St. Petersburg meticulous research into the most The dedication of this novel is to “ the where he leads a kind of dandy’s life

JUNE, 1987 29 in the company of the wealthy Bocks, soldiers at the train station and then flee James R. Klassen, Jimshoes in Viet successful Mennonite industrialists— in horror after the Germans shoot in Nam. Scottdale, Pennsylvania: squiring the lovely singer, Clara Bock, public ceremony some Russian cap­ Herald Press, 1986. Pp. 390. ($14.95 to fine restaurants and meeting impor­ tives. With whom shall they align paperback) tant people within and without Men­ themselves? Reimer has created several memor­ nonite circles. His major concern is his able characters about whom, at least in art and what he should do with it, his the latter pages of the novel, we do uncultured background, his lack of an come to care, though he seems more artistic vocabulary, “ like trying to write capable of creating horror than believ­ poetry with the words of a peasant, or able good. There is the historical figure, The United States is still struggling painting pictures with your toes” (p. Makhno, here a charismatic, troubled, to come to terms with its disastrous en­ 117). This is the spring of 1913, the but quite magnificently portrayed leader counter with Southeast Asia. Much Romanov tercentenary, and Wilhelm’s until his deterioration—who is, in­ work has gone into revisionist history major “political” problem is that he terestingly, sought out and followed to show that American intervention in clearly is not good enough for Clara loyally by one of the Fast brothers, Vietnam was morally right, and if only Bock in the eyes of her uppity mother. Kolya, a disenchanted and recalcitrant we had not made certain tactical errors The first half of the novel culminates youth who rebelliously fights for the or caved in to the peace movement, the with the short interlude “ The Great Russians and later kills his own as part Commission of Erdmann Lepp,” the press, the liberal clergy, or the Con­ of Makhno’s band. His presence does prophetic evangelist who is in and out gress, we would have won and every­ give the novelist a chance for interesting of the story like a flame of conscience. one would have been better off. Major speculation in several scenes where he As is so often the case in historical allies in this effort have been the suc­ must face his own people; he is on novels like this one, the weaving of the cessful ministers of the electronic hand, for example, at the Bock tragedy, various stories and memories is careful, media. and then later must face Clara in need. painstaking, and tests the patience of the To this idolatrous patriotic gospel, There is the fiery evangelist, Erdmann reader until the second half of the book. Jimshoes in Viet Nam by James R. in a face-to-face showdown with Only when we get to the chaotic war Klassen will be a powerful antidote. Makhno—a kind of larger-than-life bat­ years, 1914-1919, and Part Three of the Jimshoes is the unpretentious, first- tle of good vs. evil. Also there is the book, “Sword of the Oppressor,” is person story of Jim Klassen, a farm boy lovely Katya Loewen, almost too good Reimer able to begin to paint some very from Goessel, Kansas, who lived and to be true, whose terrible end is mov­ memorable scenes. worked in Vietnam with the Mennonite In this major final section of the ing and powerful. Central Committee and the Mennonite novel, Reimer gives us intrigue, sex, When I finished this novel, I felt a Mission from October 1972 until April love, rape and murder—all woven into sense of condemnation of my own 1976. Despite his down-home style of the once-peaceful lives of the Men- apathy about the society in which I live, writing, Jim is not just any Goessel boy, nonites who do suffer dreadfully and and of my faith in all I possess. All but is a Bethel College graduate, with pay dearly, many with their lives, for across Kansas we are presently cele­ a “ Highest Distinction” award from Pi their part in Russian society. Perhaps brating 100-year sojourns—towns, in­ Kappa Delta (a national forensics the most striking scene in the novel is stitutions, Bethel College. We take honorary society) and a Master of a hellish scene which occurs as retribu­ great pride in our accomplishments. But Divinity degree from Associated Men­ tion to the Bock family in their summer what happens to a people in 100 years nonite Biblical Seminaries. Although home, Selenaya. The havoc is wreaked of “ settling?” It is a question this novel most of the book is simply a descrip­ upon the Bocks by the ghastly light of asks. Reimer’s main character finds no tion of life in Vietnam as Jim experi­ the moon at the hands of the vulgar, alternative but a militant stance for self- enced it, at crucial points Jim goes out mannish, lustful and even satanic defense. One major theme of My Harp of his way to destroy popular American Chaika, formerly the Bocks’ maid, and is lent by the analysis of those mythology about Vietnamese and her band of peasants, depicted as the characters who try to understand how American history. His descriptions of very scourge of humanity in their rap­ their role in Russian society could have how the U.S. got into Vietnam, the ing, looting and butchering ways. Yet been different. Implicit in their musing negotiations of the Paris Peace Accord Reimer does not give us such a scene is the condemnation of blind trust, the and its aftermath, the poverty and lack without proper motivation—the Bock false faith and total belief in Wirtschaft, of development in post-war Vietnam, family had wronged the vengeful the farm, the small circle of their own and the flight of Vietnamese refugees Chaika, and she is used by the family’s making. Clara Bock, after all she has are all carefully constructed, well- egotistical, smart-mouthed son and suffered, noted, “ I can’t believe how documented arguments, in the best dismissed for her impertinences to naive I was—we all were—criminally forensic tradition, for an alternative vi­ young Clara, who holds herself high naive, so stupidly trusting” (p. 428). sion of the U.S. and Vietnam that cor­ above the maid. This depiction of Ger­ Mennonites, in their hope of being in rects even what is carried in the “ liberal man superiority and racial pride lord­ the world but not of the world, ap­ press.” Carefully woven throughout the ed over the Russian peasantry is strong­ parently must be especially watchful, book, and perhaps its core theme, is ly present in the latter part of the novel. lest they be swept up in the world’s Jim’s vision of Christianity: a power­ It creates very interesting conflicts for events beyond their control, lest they be fully stated Anabaptist interpretation of the Mennonites; for example, there is forced into disastrous compromise. the Gospel which shows up in numerous the scene of the Mennonites who come Raylene Hinz Penner sermons, letters, and conversations and to welcome as their saviors the German Bethel College is often contrasted with the “ God and

30 MENNONITE LIFE country” gospel of many of the foreign Mission wanted a Bible teacher for the cook to eat with them as one of the missionaries and Vietnamese Chris­ Mennonite church in Saigon. “ If I family, and the Gia Dinh Mennonite tians. could teach Bible without claiming to School felt that they should open their Jimshoes covers the crucial years of have all the answers,” Jim rationalized, doors to the public, so that non- America’s involvement in Vietnam. Jim “ then I would be willing to stay in Mennonite children could also partici­ was in Vietnam starting two and a half Saigon and teach Bible in the midst of pate. There was also the growing years before the “ fall of Saigon” and a predominantly Buddhist culture.” The unease of the MCC staff with their com­ continuing a year after the establishment weakness of this approach is that one fortable living quarters in the midst of of the new government in the South. learns nothing about the revelation of poverty and fear of playing too much Although much has been written about God to the Vietnamese through the of a leadership role in the local events in Vietnam before April 30, three great religious traditions of Viet­ fellowship and fostering an unhealthy 1975, very little has been available nam: Taoism, Confucianism, and Bud­ dependence. about post-war Vietnam. In addition, dhism. Christian chauvinism is very It is clear that the Vietnamese Men­ few have carefully recorded the lives deep in the Mennonite tradition as ex­ nonites, at least those who had been ex­ and affairs of ordinary Vietnamese dur­ emplified in one of Jim’s letters home posed to Anabaptist thought (apparent­ ing the “ America era.” Jim’s journal where he writes, “I remember John ly not the emphasis of much of the Men­ is mostly anecdotal and non-polemic. Yoder’s suggestion that perhaps only a nonite mission work in Vietnam), were He records the lives and experiences of Christian orientation permits a truly fair much better able to adapt themselves to himself and his friends in honest understanding of the facts of history.” living a Christian life in a revolutionary fashion. All warts are visible in the lives But Jim’s distinctly Christian orien­ socialist society than were other Chris­ of Jim’s compatriots, his Vietnamese tation is the book’s strength as well, and tians. This was due in part to the friends, and himself. Perhaps the although we learn nothing of traditional Anabaptist separation of faith from na­ greatest value of the book is its inside Vietnamese understandings of God, or tionalism and anticommunism. Second, look at Vietnam and the Vietnamese the deep Buddhist teachings and prac­ the Mennonite service ethic and egali­ church during the first year after the end tice of the way of peace, we do learn tarianism were recognized by many in of the war. With the flight of American a great deal about Jim’s theology and the new society as being similar to troops came the flight of American and get a chance to look at the Anabaptist socialist ideals. The third factor, and the Western media, and American and faith as it is tested by the fires of war one which was most obvious to all, was Western Christians. The sources of in­ and revolution. Jim’s accounts of the the fact that four expatriate Mennonites formation about a country whose his­ experience of the Protestant churches in stayed when the Americans left, and tory had been intertwined with ours South Vietnam during the transition and MCC continued its program of assis­ vanished. For most Americans this was under the first year of revolutionary tance to the people of Vietnam despite welcome. Vietnam had raised too many government are the only extensive the change in government. This stood uncomfortable questions about ourselves published accounts available in English. in stark contrast to all of the other and our nation. Jim captures this desire The crucible of revolution is an ex­ American mission or relief organiza­ to forget Vietnam through the words of cellent testing ground for anyone’s tions, with the exception of the Ameri­ the pilot of the plane who took him from faith, and the exciting accounts of the can Friends Service Committee. Bangkok to Los Angeles, on his way Christians that Jim met with at the Men­ Jimshoes in Viet Nam is an extreme­ home from Vietnam. “ We’ll be cir­ nonite Fellowship reads like the Book ly important book for North American cumventing Vietnam—staying about 30 of Acts. Some congregations experi­ Christians to read. It is an attempt to miles off the coast. ” But Jim’s response enced rapid growth after the change of reexamine our Christian faith in the is “ Yes, I thought, that is how many government, some Christians discov­ light of a revolution. It will be dis­ people would like to respond to ered the ability to forgive even their tor­ missed by some as biased, despite its Vietnam—staying just far enough away turers, and others learned that some almost brutal honesty. Although Jim has so they don’t have to feel the hurts or Mennonite values were also valued by positive things to say about events and share the joys of the Vietnamese. Chris­ the revolution. Ngoc, one of the Men­ situations not often favorably reviewed tians serious about following Jesus, nonite Fellowship members, reported in the American media, he is also open­ however, could not circumvent Viet­ her advancement after the revolution: ly critical of all that is encompassed in nam.” “ The idea of service has really become his careful observations, be it Viet­ The outstanding characteristic of the part of my life. Even at school people namese or American, missionary or book is its absolute Christian orienta­ have noticed that I’ve been motivated Mennonite, socialist or capitalist, or tion. Jim had originally come to Viet­ by the ideals of love and service like even Jim himself. I fear also that many nam to work for MCC in maintenance you MCCers always emphasize, so I’m academics and church historians will of the medical clinic in Pleiku, but later now vice-president of a unit of 30 disregard the significance of this book was asked to work half time with Men- students at my university.” because of its conspicuous lowbrow nonite Mission in Saigon as a Bible It was revealing to see the effect on style of writing. But beneath the sim­ teacher. “ Missionaries, I had thought, the Mennonites, both Vietnamese and ple anecdotes and the Kansas humor is are inherently arrogant when they pro­ North American, of the coming of a a serious challenge to Mennonites and vide answers to deeply religious ques­ socialist revolution which brought with other Chrsitians that should not be tions. To avoid arrogance, I wanted to it an ethic of radical egalitarianism and ignored. quietly replace burned out light bulbs service very similar to our own Ana­ Doug Hostetter and repair sagging screen doors at the baptist values. Suddenly, after the Executive Secretary, Pleiku Clinic.” But the work in Pleiku revolution, the MCC staff felt uncom­ Fellowship of Reconciliation was being cut back, and the Mennonite fortable not inviting the Vietnamese Nyack, New York

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