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Sheldon Good, Salford

In 2005, Phil Bergey, former Franconia Conference executive director, had a dream about the future of the Indian Creek Road Farm. In the May/June 2005 issue of MennoLife, Bergey said that in his dream he imagined the 40-acre Harleysville farm “as a place that would unite the daughters and brothers of Franconia Conference instead of tear them apart.”

More recently, Jill Landes, from the Blooming Glen congregation, has lost sleep envisioning Bergey’s dream.

“I get excited just thinking about the farm,” said Landes, who is currently working on a plan to use the Indian Creek Road Farm as space for a ministry to be called Living Hope Farm. “I sometimes can’t sleep at night because of it.”

Landes has a vision for what the farm might become some day, and in many ways, is already becoming. Her vision explores the possibility of what she calls “a non-profit, sustainable, organic, market farm that grows produce for people and profits for ministry.”

Starting this October, Bergey’s dreams – and Landes’ lack of sleep – will come to fruition.

Living Hope Farm will operate on the land as a non-profit ministry and incorporate many topics that are emerging in contemporary culture, according to Landes, including: sustainable agriculture, land stewardship and preservation, job training and a greater understanding of one’s connection and interdependence to land.

Landes believes the farm will help people rediscover their roots. “Today we have a disconnect,” Landes said, in reference to one’s relationship with food. “We buy any vegetable or fruit year round at our local grocery and do not think twice about who grew it, how it was grown or the distance it traveled to the grocery store.”

Living Hope Farm will allow persons to re-root, re-route and get dirty.

The primary function of the farm will be to operate as a non-profit Community Supported Agriculture (CSA). “A CSA is a model of farming that emphasizes locally grown food, supports the local economy and promotes a safe food system,” said Landes, who works at the Bucks County Branch Creek Farm, which produces food for local restaurants and stores.

Persons who purchase memberships in a CSA sign a contract for the season and agree to pay in advance. CSA shareholders then help with some of the work of harvest and distribution of food. They also pick up a share of whatever is available on the farm each week, which guarantees they receive the freshest produce possible. And the food doesn’t travel 1,300 miles as it ripens.

The Living Hope Farm CSA will create a self-sustaining foundation for the ministry, which will incorporate additional ministries without the burden of outside resources.

Landes also plans to connect with an urban area that has limited access to fresh, local, reasonably priced produce. “It is the ministry part of the farm that has me dreaming,” Landis said. “The potential ministries that have surfaced seem to be as numerous as the spokes on a wheel.”

A few possible ministries include:

• agricultural learning opportunities: for the community, with on-site farming classes
• local camp outreach: combining agriculture, creation study, Bible study and personal development
• work for prison inmates or ex-offenders: providing basic work skills in an outdoor setting related to food production
• urban extensions: partnering with Philadelphia church leaders, congregations and/or schools to explore local community food systems.

For Landes, the sky – or the ground – is the limit. “There are any variety of things that might blossom here,” Landes said.

There are no blossoms at the farm yet. But the farm is currently used for a variety of purposes.

A portion of the 40 acres is farmed by the Knechel family, who operate a dairy farm nextdoor. In the center of the property, Mennonite Central Committee Material Resource Center of Harleysville uses a building that was formerly a group home. Indian Creek Foundation, which began at the farm, runs a group home west of the property barn. The land is also used for the annual Apple Butter Frolic, which benefits the Mennonite Historians of Eastern Pennsylvania. Additionally, the farmhouse is rented out to a family and a single woman.

This is largely how the farm has operated for some time. But in 2005, the conference formed the Vision and Financial Plan team to determine a new future for the farm. Karen Moyer, chair of the Vision and Financial Plan team and member of the subgroup charged with determining the best direction for the farm, said that turning the space into an organic farm was not the only, or first, idea.

“An original option considered,” Moyer said, “was to sell the property when the market value was extremely high to fund mission initiatives for domestic inner-city work and partnering with our southern hemisphere brothers and sisters rather than just ‘hoarding’ the wealth for the conference. [The planning team] heard a mandate from the local conference constituents to apply for a land preservation grant to retain the use of the farm for agriculture.”

In response to this mandate, the conference applied to sell the development rights of the farm. In 2008, the farm was submitted as a candidate but rejected with the Montgomery County Agricultural Land Preservation Board. According to the board, the farm’s eligibility score was not high enough. Such a registration would legally place the land in farming perpetuity and provide governmental funding to Franconia Conference. The conference will continue to pursue the sale of the farm’s development rights.

Ultimately, the Vision and Financial Plan team decided to transform the land into an operable farm. “Since the grant would not generate the same revenue as an outright sale,” Moyer said, “the team also heard a voice of financial support for any agricultural ministries that would come about with this plan for future use of the land.”

Enter, Landes’ version of Bergey’s dream. But there’s plenty of work to be done before Living Hope Farm becomes reality.

Currently, Landes treks to the farm a few times every week, which is unsustainable for the long-term. “Our family would like to reside on or near the farm as the time for growing draws nearer,” Landes said.

Landes is currently testing soil for possible crop locations. Meanwhile, Henry Rosenberger, from the Plains congregation, and others are finalizing a board of directors and pursuing a 501c3 status for the ministry. Living Hope Farm planners also want the organization to become a Conference Related Ministry.

Going forward, Landes and her team can’t do all the work themselves. “I’m hoping people will help out similar to the Care and Share Shoppes,” said Landes, in reference to the thrift store in Souderton. “We will need to count on a few committed volunteers, though this will be a bit different since tasks will change as the seasons change. And as the farm progresses, we will be looking for donations of time, materials and money as well.”

Landes plans to harvest the first crops in May. Persons interested in purchasing a CSA share can sign up starting at the Apple Butter Frolic on October 3. “Families with children are especially encouraged to participate in all that the farm will have to offer,” said Landes, “including a children’s garden, U-pick areas and weekend gatherings for potluck meals.”

Dennis Edwards, Peace Fellowship

“The third great element in the Anabaptist vision was the ethic of love and nonresistance as applies to all human relationships.”[1]

The Benning Terrace housing development in southeast Washington, DC is yet another of those places in our urban centers where many of the typical challenges are evident, such as: drug dealing and usage, high unemployment, low academic achievement, large numbers of single mother heads-of-households, poor nutrition and low self-esteem. In fact, many years ago this housing development willingly took on the unflattering nickname “Simple City.”

Additionally, the community has frequently felt apparent inequities in the allocation of city resources.Indeed, many of the residents have long complained of how hard it is to get better lighting and general maintenance of the housing project. Until recently, police presence as deterrent (as opposed to response to crimes) seemed scarce, especially when compared to affluent District of Columbia neighborhoods such as Capitol Hill or Georgetown. My family lives around the corner from Benning Terrace and our church, Peace Fellowship, began in our home. Several of our initial attendees lived in Benning Terrace.

One of the families of Peace Fellowship Church, who until recently lived in Benning Terrace, found themselves in a frightening situation when the husband stood up to some local drug dealers. His car got vandalized and after threats were made, he and his family no longer felt safe. But where could this family go? Those living in public housing are there because they do not have much in the way of monetary resources.

Our congregation acted quickly to provide temporary housing for this large family without splitting them up. Several of our members were energized and mobilized to get the family resettled in a different neighborhood, which happened in a few weeks. Our efforts, which required the cooperation of several people, followed our initial response of prayer, the most important “weapon” in the Christian’s arsenal. We believe that it was through prayer that the authorities apprehended some of those who threatened the family.

The biblical call to peacemaking is especially needed in housing developments like Benning Terrace, as well as in other urban communities. Anabaptist theology, although identified and codified in the pre-Industrial era of the Reformation, is relevant even in our contemporary urban centers. Even though Mennonites in America have largely been associated with rural living, the pillars that Harold S. Bender identified –– discipleship, community and nonviolence –– must become shared values in our urban centers as well.

However, responses to threats and violence are not the only ways that peacemaking is pursued in the city. The practice of peace includes growing as a fellowship across lines of race and class.

Peace Fellowship Church has become a cross-cultural fellowship, comprised of people from various ethnic groups. We are also a people who reflect a range of incomes and educational backgrounds. Developing loving relationships is one of our core values. We believe that part of the ethic of love and nonviolence means building relationships with those whose backgrounds are different from our own.

Another aspect of urban peacemaking is building ecumenical relationships. Even though I appreciate and even celebrate Anabaptist theology, I am not chauvinistic about it. I became part of an ecumenical fellowship of Christian workers (not all are pastors) and am currently the convener of the group, setting its agenda and chairing its meetings. Part of our life together means having a few joint worship services throughout the year to which all of the congregations in our part of the city are invited.

In addition, some of us have preached in each other’s churches, which allows for even deeper relationships to develop among our congregants. This aspect of peacemaking has allowed for a growing respect for other believers and an increasing sense of our need to work together for positive changes in our community.

Neighborhood involvement and activism are other ways that peace is practiced in the city. Members of our congregation are active in civic associations, neighborhood clean-up days, mentoring children, efforts to reduce teen violence and other opportunities to be part of solutions to problems in the community. Recently we began a support group for returning residents – those coming back to the community from having served time in prison. We’ve also just started a program to help people who have dropped out of school prepare for and receive their GED.

We have seen that peacemaking is about more than refraining from participation in war. Our congregation not only wants the young people of our city to refrain from violence – through gang participation or otherwise – but to be pursuers of peace (Romans 14:19). This means that we have to build relationships with people to work together as a community of love.

I suspect that most churches in the city want to be agents for positive change. Anabaptist theology makes a significant contribution to all of Christianity by providing a perspective that “the kingdom of God should be set up in the midst of earth, here and now…”[2]

[1]Harold S. Bender, The Anabaptist Vision (Scottdale, PA: Herald Press, 1944) 31.

[2]Ibid, 36.

Ev Frederick, Salem

A few days before the ordination of Bob Helverson, Jr in May, we received a call reminding us that this special day was approaching for “Pastor Bob,” and that it would be a nice thing to dress up for the occasion as this type of thing does not happen very often. This was a reasonable request as we tend to be more casual and this was a dress up occasion.

On this special Sunday, the worship team, led by Pastor Bob, chose songs he liked and that were appropriate for this service. Then it came time for the message and ordination. It seemed rather odd to have a life-size cut out of Bob sitting on a folding chair on the landing from where Pastor Bruce speaks. Also odd was the griddle on the landing that was being pre-heated.

Pastor Bruce took us back to Leviticus and explained what ordination was then and is today – a consecration, setting apart of an individual for God’s service. Leviticus 8 is about the consecration of Aaron and his sons as priests. As in a lot of rituals from the Bible, there is a lot of sacrificing of animals. Ordination is no different.

A few things were needed for the ordination–proper ceremonial clothing, anointing oil, a bull, two rams and bread. Those being ordained/consecrated were anointed for their service to God and the animals were the varying burnt offerings needed for this to take place. As Pastor Bruce explained how this consecration ritual took place, we began to understand why he needed a griddle and a cutout “Bob” on stage.

Cutout Bob was then properly dressed, and anointing oil was poured on his head. The bull was the sin offering. Sins were transferred from the consecrated onto the animal. It was then slaughtered. The meat was placed on the altar (griddle) and the rest (in Leviticus) was burned outside the tabernacle. This took place for each animal. The first ram was the peace offering, God reconciling those chosen to himself. The second ram was the ordination ram. The blood from this ram was placed on the right ear, right thumb and right foot to cleanse him so he could then go before God an behalf of the people. The meat from this ram was placed on the altar to be cooked and eaten at the table with God, signifying God’s approval of the service to which the ordained is called.

Pastor Bruce symbolically placed steak on the griddle and soon the aroma wafted throughout the sanctuary. This made the point quite clear of the sweet smelling sacrifice that we are to give and be to God. Not only were we hearing Bob’s ordination, our senses were fully involved. We were now participants, not just spectators. This was not just about Bob being called out and officially recognized, this was about us being part of Bob’s calling.

Elisa Yager, Ripple

What began as a missional “experiment” in January 2007 has created “ripples” in Pennsylvania’s Lehigh Valley. Pastor Tom Albright and his wife Carolyn could not be happier.

The experiment, posed by Franconia Conference 2007, challenged pastors to think outside the box to connect with people in the community regarding faith issues. Encountering many unchurched people who had questions about God but would not set foot into a traditional church building, “Ripple Effects” began in the living room of the Albright’s home in Treichlers, an Allentown suburb.

At that first meeting, fundamental questions about God arose. A discussion ensued. For Pastor Tom, his personal challenge following that meeting was to re-think everything that he believed and move away from the language, traditions, and mindset of “Churchianity” in order to connect with those outside the traditional church environment. It seems to be working. “Ripple has grown from four people at our first meeting to a gathering of about 50 people last Christmas,”explained Carolyn. The group moved from the Albright’s living room to other members’ larger living rooms, to the fellowship hall of Whitehall Mennonite Church.

New attendees are encouraged to share their story regarding what brought them to Ripple. For many, the ability to delve further into the Bible, to ask questions about faith and what it means to be a follower of Jesus Christ, to not be ridiculed for asking what others might consider “eyebrow raising” questions are the reasons people came initially and the reasons they remain.

Some refer to Ripple Effects as “emergent Christianity,” which moves away from the traditional style of worship found in churches today to a more experiential, participative style of worship. At one Ripple gathering a song was written. Another gathering included a memorial service for deceased loved ones, providing closure for those who never had an opportunity to say goodbye. The reverence for life from a “wholeness” perspective is the under-girding philosophy that encourages self-disclosure.

This same reverence for life has brought Ripple to inner-city Allentown. Ripple will begin meeting in September at “The Caring Place,” a youth development center located in the heart of the city. The Caring Place provides after school, evening and summer programs for at-risk, inner-city youth who might otherwise be out wandering the streets.

“Every time Carolyn and I walk through Allentown we, make connections with people,” notes Pastor Tom. It was during one of these walks in February that they met the Executive Director of The Caring Place, Mary Griffin. They struck up a conversation about Tom’s upcoming ordination and “Miss Mary,” as she is known to all, offered her facility for Tom’s use. An unlikely place for an ordination, it brought those who gathered to celebrate Tom’s achievement face-to-face with urban ministry.

“If Jesus walked the earth today, he would be in Allentown. That’s where Ripple needs to be,” Pastor Tom states. Apparently, the rest of the “Ripplers” agree. The group unanimously agreed at the last business meeting in June to begin meeting at The Caring Place beginning in September. Their desire is to be able to offer hope through Jesus to people in the community by meeting the physical needs of the people first, and then the spiritual needs, as Jesus did.

“If you throw a rock into the water. it creates ripples,” notes Carolyn. “Those ripples go outward. That’s what we hope our lives and our actions in Jesus do – create ripples affecting other’s lives in a positive way just as Jesus did.”

Yet this is not where the ripples end. Volunteers from within Ripple are working with The Caring Place to gather food for their community food bank and assist with administrative tasks. more volunteering is planned once Ripple begins meeting there in September. Parenting classes, music programs, and Bible studies are in the planning stages for September.

Sheldon Good, Salford

If you want to build it, they will come. Over the past five months, four Franconia Mennonite Conference congregations have traveled to Philadelphia to help construct Oxford Circle’s new church building: Covenant Community Fellowship, Blooming Glen, Franconia and Salem.

Dan Freed and others at Covenant Community Fellowship know the importance of mutual aid for church building. “Franconia Conference helped us at Covenant purchase our current building,” said Freed, an electrician from Bergey’s Electric. “We see this as an opportunity to give to someone in a similar way.”

Freed has trekked down nine times since spring to help remodel the building, which sits caddy-corner to Oxford Circle’s current facility. “I expressed a commitment at the beginning of the project that we could at least wire the sanctuary,” Freed said, “which has now expanded to include the entire first floor – sanctuary, Sunday school rooms, and so on.” Covenant is also a committed financial sponsor of the building.

Bergey’s Electric has been a valuable partner in Freed’s work. The company has provided tools, time off on short notice and helpful advice. So far, 10 other electricians from Franconia Conference congregations have given 19 days of work toward the building project.

“God has orchestrated this to be possible,” reflects Freed. “God is leading in this and providing all these people to come and get this done.”

Leonard Dow, senior pastor at Oxford Circle who went to Christopher Dock with Freed, agrees, “The large pool of professionals from Franconia Conference congregations have helped establish our strong foundation. These relationships aren’t out of the blue. It’s wonderful to build relationships out of a mutual respect and strength.”

A recent relationship has been formed with youth from the Franconia congregation. Mike Ford, Senior High youth pastor at Franconia, led eight youth and two other adults on a project in June. Ford noted how important it is to consider connections both globally and locally, “I’m excited for our youth to meet a need in their backyard.”

Esther Frustino worked with the Franconia group in June and returned in July. “I thought I didn’t know them, though they are still part of God’s family,” said Frustino, who will be a sophomore at Christopher Dock next year. “I wanted to not only meet them but form new friendships through working together.”

Frustino also formed deeper connections with persons in her youth group. “I didn’t feel particularly close to the youth group,” Frustino said. “It was amazing the connections we made, both spiritually and friend-wise. It took going out of Franconia to do that.”

At first, Jacob Ford wondered why Oxford Circle wouldn’t hire a contractor. He then realized the long-term equipping impact of service groups. “With many crews, many people can learn a new skill that they might not otherwise learn,” said Ford, who will be a sophomore next year at Souderton Area High School.

Thanks to a connection with Fred Kauffman, MCC East Coast representative, five youth from the Salem congregation participated in their first service project. Bruce Eglinton-Woods, pastor at Salem, and ten volunteers set up air mattresses, sleeping bags and crockpots in June. But they didn’t need their crockpots for every meal. “On Wednesday night, a family brought pizza for the kids,” said Eglinton-Woods. “Once the work day was done and we had some food, the youth took water bottles and apples and went bowling in the parking lot. Some of the neighborhood kids came over and played with them.”

Amanda Souder, a Salem youth, led a devotional through song the last day the group volunteered. She noted that people sometimes feel alone in the world. The song was a reminder that no one should feel alone; God is always present. “She observed that we’re building this church so that these area kids can know that God is here and they are not alone,” Eglinton-Woods said.

Derek Godshall, Salford

As we slowly inhaled we would say, “Yahweh” and at the same time the Holy Spirit would be present in the cool air we breathed. Exhaling we would breathe out our warm breath containing the Holy Spirit into the world to work in the hearts of people all over the globe. This is one way my youth group spiritually prepared for the upcoming convention. I continued this practice for five minutes everyday at convention to help refocus myself on God. This daily practice seemed to cleanse me of the things that distracted my attention from God.

Going to convention I prayed that I would receive a sense of spiritual and communal encouragement for a decision I needed to make. During the first worship service I found myself feeling a bit uncomfortable with the unexpected style of worship. Entering into convention I expected a familiar setting to that of my own congregation––quiet hymn singing Mennonites––just a few thousand more than at church. To my surprise the only aspect that held true to my original expectation was the number of people. The majority of songs were praise songs and many of the speakers were animated, speaking wholeheartedly.

In reflection this was a blessing because I quickly became very comfortable and found myself becoming encouraged by the Holy Spirit through the songs and speakers. In particular Shane Hipps, pastor of Trinity Mennonite Church in Phoenix, was a blessing in the way he compared our bodies to soil, showing that there is only one difference between my body and dirt. That difference is breath––the breath the Lord put into the chest of Adam––and the breath he put into mine. Being in an environment I was not accustomed to helped illustrate to me the fact that the things you need most do not always come in the familiar packages you were expecting.

During convention I experienced an internal struggle, deciding whether or not to become a part of the Mennonite Church and, more importantly, publicly confess my love for and belief in Jesus Christ through baptism. The encouragement I prayed for came in many forms, some of which I did not expect like the worship mentioned above, but other times it came in ways that I fully expected and prayed for.

One of these means of encouragement was through our youth group’s daily meetings during convention. During these times I often felt the Holy Spirit moving in me as I breathed in the words of the other members of my youth group and was filled with the interpretations that I missed from the sermons. These sessions helped demonstrate to me the importance of community, especially in continuing to grow in my faith.

With all of the encouragement I received from convention, which helped me grow more confident in my faith, I also received new questions to ask myself. I began to ask myself if what I was doing, through my faith, was enough. The main spark to this self-inquiry was Shane Claiborne. He spoke about the difference between being a follower of Jesus Christ, who tries to model their life after Christ’s, and merely a believer, who believes in Jesus but does not necessarily make sacrifices to follow Christ’s example.

This brought me to my question, am I a follower of Jesus Christ or just a believer? At this point I am not sure what my answer is, but I know what I want my answer to be. I desperately want my answer to be, “Yes I am more than a believer, I am a follower of Jesus Christ.” That desire to really be a follower of Christ along with the encouragement I felt from the Holy Spirit during convention is what ultimately helped me to quash my hesitations toward becoming a member of the Mennonite Church and of the global body of Christ followers.

To start my journey to becoming a follower so that I may continue my spiritual growth I have decided that I am ready to be baptized. So what will you choose to be, a follower of Christ or simply a believer?

Jessica Walter, Ambler

I have to admit, I wasn’t all that excited to go to this year’s Mennonite Church USA convention in Columbus, Ohio. I haven’t been to a convention since my stint as a house manager with Eastern Mennonite University’s production of the play Torba which was performed at the 2001 Nashville assembly. Before then I had only attended as a youth and really enjoyed myself. However, I had a hard time believing going as a delegate would be enjoyable, at all.

But I felt compelled to accept the invitation and participate in the business side of the denomination I hold membership with and work for.

In hindsight, I can say that I am glad to have been a part of the delegate sessions and to have had the opportunity to participate in our denomination in this way.

My delegate table group was comprised of eight people from across a wide spectrum of age, geographical location and life experience. During the week each of them surprised me with their willingness to be open, listen and participate together in the delegate process even when our opinions, perspectives and, sometimes, beliefs differed. This was especially helpful when frustrations with the process and tough topics arose.

During one of the sessions tables were invited to listen to updates on MC USA’s work on producing National Identity materials as per a 2007 Assembly resolution. We then had time to discuss and reflect on where we see challenges engaging our culture in our own ministries.

I was surprised by a rural Ohioan Mennonite pastor who shared that in his church if it is labeled Mennonite, its suspect. He continued to share that his parishioners will readily listen to the perspectives of Christian radio talk shows whose viewpoints are filled with a fearful slant and lack any similarity to the teachings of Christ. Other table members admitted experiencing the same in their congregations.

Another table member, Janet, shared a story of her congregation’s past that is shaping its present. Janet’s congregation is in rural Montana, surrounded by mountains and ranches and no other Mennonite congregations. During the World Wars of the 20th century young Mennonite men across the country were ridiculed, beaten and ostracized in their communities for objecting to serve in the armed forces. The Mennonite community in Montana experienced the same. Janet shared that her church still bares bullet holes from an attack and the pulpit has a large burn mark from a failed bombing attempt. In the face of these acts of violence the Montana Mennonites continued to stand up for their commitment to nonviolence and nonresistance.

However, Janet explained that today with wars in Iraq and Afghanistan her congregation still holds onto the fear of those past attacks and chose to not fly a “Pray for Peace” flag for fear of what the community would say or do.

This story hit me hard. For a while now I’ve been trying to figure out why it is that we, as Mennonites, seem to be proud of our courageous heritage yet act as if we are afraid to really be who our theological ancestors were. I have wondered if the fear caused by the persecution suffered by our ancestors has been passed down from generation to generation. If this is the case why hasn’t the courage been passed down as well?

I’ve heard that it takes ten positive compliments to outweigh one negative critique. This adage suggests that it is the negative that is easier to believe and be formed by than the positive. Is the same true about the spirit of fear? Did the generations that followed our persecuted ancestors, both long past and more recent, pass down only the pain and fear from watching their loved ones get hurt?

I cannot blame them for that, it is human nature to be afraid, especially in the face of violence. But why are we afraid of things we have never experienced and therefore have no cause to be fearful?

We have a choice here: be afraid of what might happen if we do or say anything out of the ordinary or courageously follow Christ where ever he may lead. We can continue to be shaped by the fear of the generations before us or we can trust in God and act from that trust and faith.

What legacy will we leave behind to the next generation of Mennonites?