“Yet we Christians have also been called to take a good hard look at ourselves. To reflect on our Christian beliefs, to scrutinize our missional practices. And to decolonize. It’s not that Christianity is inherently colonial, but for generations the church and its faith have been used —wittingly, unwittingly, and far too often—as instruments of dispossession in the settler colonial arsenal.
You are what you eat, or can it be said you are who you work with? There’s also the phrase, “two peas in a pod,” but this time there’s three of us.
On the surface, it could be said that Kevin Barkowsky, Garry Janzen and I are nothing alike, but, as Mennonite Church British Columbia staffers, we certainly can relate to each other in our personal lives.
A farmer cuts wheat on a farm in Namaka, Alta., in the 1920s. Food and its production continues to be a central driving force in society, affecting our health, quality of life and where we live. Forces such as mechanization, urbanization, and globalization have impacted the food matrix and our connection to the food we grow and eat.
My friend Blake Rooks died in early May.
He was large, unkempt, unhealthy, opinionated and occasionally rude. He was an atheist. His kidneys didn’t work. He loved people. He carried a measure of English charm. All of these were qualities, along with others, that made him important in my life.
A mentor once told me that, in her view, a female preacher should wear “straight lines” behind the pulpit. That is, a suit. Straight lines command greater authority, which means people are more likely to give your words credit. As someone who has never worn a suit in her life, this didn’t sit well with me and would make me feel like an imposter.
Jean Vanier, who died on May 7 at age 90, was a spiritual leader who shared the gospel in a way few, if any, had before.
I was recently invited with a handful of other clergypersons to lunch at a local seniors home. Between the main course and dessert, the conversation turned, predictably, to the decline of the church.
Streetscape of Nipawin, Sask., in the 1920s. Mennonites first began moving to Lost River in the Rural Municipality of Nipawin in the early 1900s. By 1906, they were meeting in homes for worship. In 1913, Bishop Abraham Doerksen of the Manitoba Sommerfeld Mennonite Church travelled to the Nipawin area, where he baptized 42 people and ordained Aron Doerksen and Abram R. Bergen as pastors.
Nearly 20 years ago, my husband accepted a job offer in Winnipeg that resulted in our family’s move from Ontario, a place we had called home for 22 years.
It was at the baseball diamond on my 36th birthday that I stumbled upon a breaking point. It came as a deep gut conviction, a weary heartfelt and tear-filled prayer, and a holy call from my Lord.
When you live on the west side of the Rocky Mountains and sometimes feel isolated from the rest of the country, what does it mean to be part of our nationwide family of faith?
As the saying goes, “Confession is good for the soul but bad for the reputation.”
Timothy King found himself addicted to opioids when complications after surgery led to intense pain and serious illness. In Addiction Nation, he describes what it feels like to be trapped in a cocoon of addiction and how he was able to achieve recovery with the help of a kind doctor and a supportive family.
Summer is a time when many set aside time to explore. Pictured are five men on their motorcycles on Railway Street in Morden, Man., in 1913. From left to right on the motorcycles are: Isaac G. Brown, George G. Brown, Jacob E. Dyck, John J. Braun, and an unknown rider. New and familiar places are visited, old friends get reacquainted and new memories and relationships are made.
This year, Mennonite Church Saskatchewan has been “deepening our walk with one another” as part of a three-year initiative to call us to deeper life with Christ, ourselves and our neighbours.
Recently, I attended a provincial court session. A released offender friend, “Clifford” (a pseudonym), had messed up rather significantly. It wasn’t a violent offence, but it was the third breach of his conditions. It was a reasonable assumption that the system would not see Clifford’s actions as “cute.”
So I’m out walking in the beautiful spring sunshine and I pass a church that has a large empty parking lot with a sign that says “No Parking.” As I turn the corner, I see the official church sign that states “Everyone is Welcome.”
We “both have white uniforms,” joked Harold Schmidt in a letter to his girlfriend (later, wife) Enid Culp in 1942. Schmidt, left, was a cook at the Seymour Mountain conscientious objector (CO) service camp in British Columbia; Enid was in nursing training in Ontario. The Second World War disrupted normal life in many ways, including traditional gender roles, as historian Marlene Epp has noted.
At a recent gathering of pastors, one man spoke of “a woman’s right to choose” with respect to pregnancy, then added, “I assume everyone here would agree with that.” In a room of Mennonite pastors, I was not so confident that all would be “pro-choice.”
It was a year ago now, when we were packing up our life in Manila, embracing in tearful goodbyes and embarking on a new path. On our departure day, our home was still full of our dear Filipino friends who had become our family over the span of six years.
Confession is primarily between the individual and God, as I wrote about last month. Yet Scripture encourages us to confess our sins to one another (James 5:16). Why is this important, and how do we do this in healthy and helpful ways?