WHAT’S IN A NAME

May 27, 2018 our congregation, Peace Mennonite Church in Richmond BC, held a discussion to let members air their thoughts on the idea of a name change for our congregation. Some stubbornly hold to the belief that this discussion is being held because someone or some persons have a hidden agenda towards changing the name of our congregation, that there is a lack of transparency in disclosing this. As someone who is on the council, and in discussion with our leaders and elders, this is not my understanding. 

I do not know of anyone who is introducing this idea because of a plan they have. Neither do I know for certain, I must admit, how this discussion evolved. The only thing I can think of, is that I suspect it came from a comment made by our new pastor, who is not of Mennonite background, that maybe one thing to consider in making possibly necessary changes to help our church grow, would be to drop the name Mennonite. I do not believe it went any further with him or anyone else in leadership subsequent to that. I know some might think me naive in stating this. Be that as it may, even that remark would have been enough to spark some conversations. The leadership/council, aware of these voices, decided it would be better to have an open discussion about the topic. That way we could get the issue out in the open. I think the decision was made to do so, even though some consider it a less than significant subject, because they wanted to avoid exactly what they have been accused of, and that is doing things without discussion. Indeed, it was telling in the pastor’s prayer to open the meeting that he reminded God and the rest of us that we are a congregation who believes in the congregational model of leadership, and who accept also that we are a ‘priesthood of all believers.’ As such, it is only proper to let all the members who wish to speak have a say.

Members were also informed as part of leading up to this discussion that – if they had not already heard - our mother church, First United Mennonite Church (FUMC) in Vancouver, is even farther along in this discussion than we are. They were looking at changing to Peace Church on 52^ndas a possible new name. Aware of our name beginning with Peace, they informed us of these matters. On one hand, this provided some context in bringing forward the reality that we would not be alone in considering this. On the other hand, although our leadership had some misgivings about it, in the end they decided the best course of action was to bring this subject to all of us for our reactions. After some input from the members, one member made a statement which became simply a resolution that we let them go ahead and give them our blessing. This was passed.

If there are any readers who are not familiar with the name Mennonite and its origins, let me provide a brief background. As part of the Christin Church Reformation of the 16th century, there came into being a group known as Anabaptists because many were re-baptized by one another as adults. They did this when they realized consciously that they really wanted to be followers of Jesus Christ as Lord, or Christians. As such, they then did not recognize the validity of the practice in the church of the time of their being baptized as infants, without their knowledge of what was going on, or then their consent.

This movement spread form its beginnings in Switzerland to, among other places, The Netherlands. Here, a priest named Menno Simons came to this understanding about his own baptism and a number of other issues these reformers had with the church. He helped pull together different groups and organized them in their beliefs and practice. Those who followed him were given the name ‘Menists,’ or those who follow Menno – in English: Mennonites. Our congregation belongs to the church denomination that grew out of that beginning.

Over time, our denomination, because of its emphasis on practice or discipleship, became known for its attention to service and issues of justice and peace. Some of this arose over our adherence to the doctrine of separation of church and state and our belief in a non-violent way of life. These aspects of our faith were borne out in communities and people noticed. Since its formation in 1922 in response to the needs of Mennonites in the then USSR as a result of famine, the Mennonite Central Committee (MCC) has embodied these beliefs internationally in such a way that even more people became familiar with our denomination and what it stood for. Organizations that followed in response to other needs, such as Mennonite Disaster Service (MDS), Mennonite Mutual Aid (MMA), Mennonite Economic Development Association (MEDA) and Mennonite Foundation (now Abundance – they changed their name! as did MCC-developed Supportive Community Services, becoming Communitas) only furthered the positive associations with the name Mennonite.

So, some of our members find that when those in the know of the above find out they are Mennonite, they get a positive response in identifying as such. Others who know of our Anabaptist theology and accept it actually look for Mennonite churches to join when they come to a point in their lives where they are looking to join a church. This is the positive side of things.

Now, at the same time, the name Mennonite has, in the eyes of some, acquired some negative ‘baggage,’ or at least, associations which are felt by some to be hindrances to our denomination’s continued growth. The first of these is that there have been certain groups within the Mennonite fold who have remained in what some would consider a very conservative mode. Some, such as those also known as Amish or Old Order Mennonites, have in many ways remained in the lifestyle of the 16^thcentury, so are seen by other Mennonites, let alone society at large, as very backward. Some even wonder whether they are a sect, as in cult. This is particularly so in the case of large groups who have fled what they consider the increasing encroachment on what they valued by society at large and gone to places like Mexico and Bolivia. They thought that by so doing they could retain their cherished lifestyle and freedom from perceived government intervention.

Because these groups are most obvious by their differences form society at large, they often attract the most media attention. This often then places ‘Mennonite’ in a quite conservative bent, which is not appreciated by the more ‘liberal’ Mennonites. The last feel that this is a hindrance to their ability to reach out to society because they will be dismissed by those who wrongly associate them with these conservative elements. This has been worsened in recent years because, unfortunately, the isolation of these conservative groups has led some of them to really stray from the faith. Some even became involved in drug smuggling, which obviously cast an even larger shadow on the Mennonite name when they were identified as such in the media. This was compounded by a TV series featuring such endeavours but running under the name “Pure!” 

The Caucasian Dutch/Swiss/Germanic ethnic origins of the denomination are now also, in our multi-cultural world, being seen as a hindrance. Indeed, individuals from other backgrounds do often have difficulty finding full acceptance in such congregations. Some who grow up in the ethnic enclaves, as that is what they were historically, want to shun the term Mennonite so as to feel they are part of the larger society. Others, who have no connection to the faith anymore, especially in the arts community, still like to promote the Mennonite identity, as it has developed a certain cachet in that domain, not unlike how our works and supporting theology have given us credibility in the eyes of other.

The Mennonite Brethren have been at the forefront of abandoning the name Mennonite. They have been more zealous and successful in recruiting newcomers to their church, but is it because of omitting Mennonite or other things they have done? Maybe, in our more inclusive society it was the ‘Brethren’ part. Maybe it is their style of worship which has tended to be more contemporary from an earlier time than some of our Mennonite Church-Canada churches. Some will still use simply “MB” in their name or on their buildings. Some dispense with even that. You might find a reference to the denomination if you dig deep into their literature or website.

My wife and I have spoken to a number of newcomers form outside the ethnic fold. Generally, they have no problem with the name. Some profess they don’t know enough about it and its history to offer an opinion. Others say, that’s your name, why change it? As some have said, the name seems to be more of an issue for North American Caucasians than anyone else. So, why are we so hung up about it? 

We know that in The (Global) South, the Third World, The Underdeveloped world – whatever term you apply to non-European and non-North American nations, non-Caucasian Mennonites in these countries now far outnumber those of European descent on a worldwide basis. The name Mennonite did not stop them from joining the Mennonite community. At the same time, in North America, groups of other ethnicities from Congolese and Laotian to Vietnamese and Japanese that have formed as a result of Mennonite connections have incorporated Mennonite into their congregational names. So, overall, Mennonite does not seem to be that much of a barrier to the non-whites.

Given all of the above though, are there other reasons why we might still want to consider a name change. I have been known to say, somewhat facetiously, that Menno Simons would quite possibly be doing the proverbial rollover in his grave if he knew a denomination had taken his name. Indeed, a number of denominational churches, while still sticking with their denominations, have dropped the denominational term from the local congregation name. I could see all of this as trying to get away from sometimes divisive denominationalism. After all, who comes first in our lives – Christ or Menno? Are denominational names sometimes a barrier to unity in The Church? We know that many believers in our time are not concerned with denominations, are not necessarily loyal to any denomination. Now, there can be pros and cons to that, but that I somewhat of a different issue.

We also know that there are a number of seekers, thinkers and writers in other churches and denominations who have discovered Mennonites and Anabaptism. However, these individuals and groups have discerned that what is important about Mennonites and their theology and practice is adequately encompassed in the term Anabaptist. This does signify a broader grouping than just Mennonites, as there are other denominations that espouse Anabaptist theology that are not Mennonite, e.g. Brethren in Christ. It gets away from denominationalism. It allows people of different church backgrounds to adopt ‘our’ theology without giving up their denomination to become Mennonite. And why should they? Are we not happy that those outside the Mennonite fold are seeing the good in Anabaptism, without concerning ourselves with denominational linkage and nomenclature? And who knows how many seekers, whether making real-life contact or on-line, see the name Mennonite and do not give us a second look, thinking this is somehow not for them. Indeed, our own pastor indicated that was his thinking before his eyes were opened.

Ultimately, perhaps we are ourselves at fault for the perception that the name Mennonite is a barrier to some. Maybe we have not done a good enough job of educating our own members, especially those of non-Germanic ethnic backgrounds, but also our own youth, on the history, meaning and value of the name. But is now the time to redouble our efforts in that direction? Or should we rather promote the history, name and value of the overriding Anabaptist label? 

This does not mean we replace Mennonite with Anabaptist.  We can keep the name Mennonite if we wish. But in promoting our theology and practice, we link it to Anabaptist – the broader name – in future educational and informational endeavours rather than label it Mennonite. This can make it less important that the name Mennonite is ultimately seen in our congregational names.

One of our sister churches recently changed its name from Vancouver Chinese Mennonite Church to Peace Church Chinatown (psst – that was my suggestion at a meeting we stumbled into on the idea of the name change. The congregation wanted to be seen as open to non-Chinese, but they wanted to remember their heritage. Chinatown has a broader connotation these days than simply indicating the locale of Chinese. Hence, the name!). We mentioned at the outset the situation at FUMC. Peace is one of the core distinctives of our faith, one that we as Anabaptists (Mennonites) particularly believe in. So, why not use the name Peace to identify that with Church and add other descriptors as we wish, such as our location primarily. Then our congregation could be Peace Church Richmond.

Let me conclude by saying I have no axe to grind. I can live with Mennonite for all it means to me. But I can also live with dropping the word. I will not accept abandoning our Anabaptist theology and practice though, and this seems to be view of our congregation and its leaders too. So, we seem to be ‘safe’ there. I will say that I really do not think it will make much difference if we change our name and do not improve our welcoming stance, our hospitality and focus on forming relationships. Following Christ is about a relationship, not about a name. 

Why I protested Kinder Morgan’s proposed pipeline twinning to British Columbia

April 28, 2018 I, along with many others of faith, Christian, Muslim, Jewish and even Buddhist, accepted an invitation from our neighbour indigenous folk to join them in their protest the Kinder Morgan project. Indeed, I and two sister Mennonites were the first of our denomination that day to partake in civil disobedient action that could have got us arrested. I believe one should have good reasons for why one would undertake such controversial, in the eyes of some, action, and I also believe I need to share them.

After a lengthy and excellent informed period of orientation, preparation and encouragement by our solicitously appreciative and supportive indigenous hosts and other protest organizers, some of us decided on taking this ‘action’ while others chose to remain as supporters. We all then marched the short distance from the protest camp base at a City of Burnaby soccer field (the City of Burnaby also remains opposed to this expansion of fossil fuel transport and handling in their lands, so they do not seem to dissuade this dissent) to the entrance to the Kinder Morgan tank farm. The three of us mentioned, who had chosen to join the first banner-carrying team of some ten individuals, then stood in the rain for 3 hours in front of the gate to the Kinder Morgan tank farm holding the accepted protest banner while faith leaders spoke in turn and protest songs were sung.

Eventually, after an hour or more, the RCMP, who had arrived some time before this but stayed at a distance, came and read the court injunction forbidding our action and outlining the consequences. We were then given time to decide whether we wanted to go all the way to get arrested or leave. The organizers had said this period of grace was generally ten to fifteen minutes. When the police had not returned for nearly an hour, even the leaders began to wonder what was up. That was when we decided to leave and let those of our team who wished to carry on be augmented by members of the second team to replace us. We had decided at the outset we did not believe we needed to be arrested to make our point and show our solidarity with our co-religionists and the indigenous and other folk who protest the KM project.

When challenged first of all as to as to why I would do this, one of the key reasons is in that first introductory sentence. I am fully aware of the reports that say many First Nations bands have signed agreements with Kinder Morgan to allow the project to go through their lands. However, I have also noticed that we are not hearing much from these groups. I am not sure of the reasons why. I do not want to cast negative aspersions against them, but is it because it is not politically correct for them to speak out on such action? First Nations seem to like to put themselves out there as guarding the land, as seeing it as sacred, so how could they allow this ‘black snake,’ as some refer to it, whose ‘head’ is mostly in the tar sands that have done so much damage to this land, to meander through their lands? Perhaps they are keeping quieter because they do not want to further disunity between First Nations. Some say they signed because they thought it was inevitable that this pipeline would be built and they were no longer going to be denied the potential benefits. I really can’t fault them for this. They finally have some power that enables them to negotiate such thing for themselves, and that is as it should be. I wonder about that though, as, other than perhaps some jobs in the construction phase, but very few jobs in the long run, and probable cash payout upfront, the benefits are slim. I can’t help but wonder though, in an ideal world, whether even those who signed on would rather not have done so because of their basic worldview. We all makes compromise sometimes.

However, I, along with the rest of my interfaith friends who were on Burnaby Mountain that day, have as our particular neighbours nations such as the Musqueam, Squamish and Tseil-Waututh, who continue to be opposed to the project. We simply believe it is appropriate that we need to stand with ourneighbours first. The nations who accepted the risks of the project are not, narrowly speaking, ourneighbours. They live inland, in the north of BC and in Alberta. Our neighbours have suffered just as much at the hands of us settlers as their fellow indigenous neighbours who signed on. Yet, they have their reasons for opposing the project and deserve to be heard just as much as the peoples who accept it. If anything, they may be remaining truer to the generally understood indigenous worldview of the land, so would that not be even more reason to support them?

As to why I would do this as a Christian, who espouse obeying the laws of the land, I believe I have valid reasons for doing so. In the first place, I am an Anabaptist-Mennonite Christian. We were one of the first groups in the 16^thcentury Reformation in Europe to proclaim a belief in separation of church and state. So, we do not always support the actions of the state. The statein Alberta and federally in our land has certainly shown its support for this project. The federal government even wants to use our tax dollars to ensure its completion if the current private enterprise (Kinder Morgan) bails out at the end of this month! As someone opposed to this project here, I find that beyond preposterous. A blank cheque to private enterprise? Subsidizing the fossil fuel enterprise again? This is not social justice which we as Anabaptists believe in.

Furthermore, Christians, in their antipathy to the state in certain areas, have been guilty of civil disobedience from the beginning. Therefore, when we do not agree with the state in its actions because we subscribe to the higher calling of God, we might also be called to civil disobedience. In the KM case, we are protesting the government’s failure to honour commitments to First Nations and their not following their own review procedures for such projects, not to mention not listening to and accepting the objections of a legitimately elected government in our province. As far as the Roman government of the day was concerned, humanly speaking, Jesus was crucified because he was seen as a potential leader of an insurrection against them. The early Christians were killed for their civil disobedience in not worshipping the state gods and the Emperor. Our Anabaptist Mennonite ancestors were killed for their civil disobedience in participating in adult baptism and failing to have their infants baptized, both of which were considered crime against the state. 

Besides all the above, there are other environmental and economic problems with the project. We all use fossil fuels and will for some time to come. So why the haste to sell off our resources to other countries when we can use them in the future? When we have made commitments as a nation to improve the environment, why are we working towards processing more fossil fuel for increased consumption here and abroad, so contributing to more pollution that will more than negate our efforts to lower what contributes to global warming or climate change? Other jurisdictions have not been able to acceptably answer BC’s questions about how we can clean up a spill of diluted bitumen. There is no reassurance that the funding for this will be there. 

Arguments about the safety of transporting dilbit via pipeline versus truck or train are moot points when the above objections have not even been dealt with. And why does Canada continue to export our resources in their rawest form possible instead of - in this instance- doing more to refine the dilbit. Shipping a much more refined product by pipeline and ship would be much more acceptable. Sure, there is a cost to that, but there is also a cost to continuing to exploit and increase the burning of fossils fuels. 

I am not objecting to the project because I think I have all the answers. Perhaps not even because I think this is the only position to take. I object to the present situation for the reasons given. Change the variables and I might no longer object. 

Nor am I objecting as a spokesperson for any organization, not even our church or denomination. To be sure, as a member of Mennonite Church BC’s Indigenous Relations Committee, which answers to the Service, Peace and Justice Committee, of which I am currently chair, we did discuss this action in our meetings. It would have been a denial of our mandate to ignore our First Nations pleas by not talking about this. However, we all agreed we had no authority to speak for our conference, so we speak on our own and accept the consequences on our own. At the same time, we know we have support. There were a number of other members of our denomination on the mountain that day, there to support the protest too.

The Story of Mary III - Chapter 23 – The Firstborn Son Grows Up

NOTE: THESE CHAPTERS ARE NOW AVAILABLE IN A MUCH IMPROVED, EXPANDED BOOK, "A SWORD SHALL PIERCE YOUR SOUL" from FriesenPress

We resume the story many years later. Mary has been through a lot and Jesus is now a full-grown man. Life has not been kind to them. Some ten years after our last chapter, Joseph was killed in a work-related accident. Jesus, as the eldest, took over as the man of the house. Having had years of experience working with his father, he was capable of working on his own, so he could work to support the family. Indeed, he insisted on doing so, “If I don’t do this for you and my brothers and sisters,” he had told Mary, “I dishonour my father and am not worthy of being your son.”

Mary had to reflect on what a good brother Jesus was. She could see how much he really loved and cared for his younger siblings. He was such a good role model, playmate and so gentle with them when young, yet firm as they got older. She knew he would never abandon them. Years later she would be reminded of all of this.

“But what about your mission?” Mary asked. Jesus had talked increasingly as he grew older of what he believed the Highest One had called him to do. He had also long ago told her that his understanding of his life’s vocation meant he would never marry. Mary had been somewhat disappointed in that. She had seen how good he was with his younger siblings and believed he would be a wonderful father. As it turned out, he had used those characteristics to help her raise her other children.

“There will be time for that,” Jesus had said. And so, Jesus gained experience as an elder brother-cum-father figure. As he worked he also gained more understanding of the dynamics that shaped the society he found himself in. It has been some years since he had stopped attending synagogue school. His teachers had said he did not need their help anymore; they were not sure there was much more they could teach him. They had encouraged Mary and Joseph to send him away to school. However, his father’s death had put an end to any such ideas with Jesus’ taking over the breadwinner role. 

Sometimes Mary was concerned at Jesus’ talk with her about what he saw wrong in their world. It intrigued her that it was not so much the situation with their being under the thumb of Herod and the heel of Rome. He had more to say about how he perceived their own religious leaders failed them. However, he always had kind words for the teachers he had learned from.

Once, when he was old enough that Mary thought he could grasp the significance of what she remembered of what the angels and then the shepherds and visitors from the east had said about him and what they had done at his birth, she had shared all this with him. She told him what Anna and Simeon had said when they had first taken him to the temple. He had sighed when he heard some of those words, especially the part about a sword piercing her own soul. Taking her hands in his, she thought she had seen tears forming on his eyes when he had said so tenderly, “I wish for your sake in some ways the things you heard will not happen.”

Then, a few years back, they had heard that Jesus’ cousin John had begun his mission. Jesus and his parents had sometimes talked about his annunciation and the past his life might take. Word filtered back that John had left his parents’ home in Judea and gone east into the wilderness, living an ascetic life. Then they learned that he was preaching repentance. A repeated theme seemed to be“Repent, for the kingdom of heaven is near (Matthew 3:1-2).” Later reports said people from Jerusalem, as well as all Judea and all the region around the Jordan, were going out to him,and he was baptizing them in the Jordan River as they confessed their sins (Matthew 3:5-6).

Then, one day, a neighbour who had traveled down to see this all for himself, came back to Nazareth with word that John was talking about baptizing with water, for repentance, but that someone was coming after him who was more powerful than he was. Indeed, John was saying that he was not worthy to carry his sandals. John said this person would baptize with the Holy Spirit and fire (Matthew 3:11). When this man was telling this to Jesus and his mother, who were curious about what was happening with Mary’s cousin, Mary looked over at Jesus to see how he was taking this all in. Indeed, Jesus was leaning forward, listening mot attentively. He wanted to know everything the man could tell them, even where John was generally to be found. 

When the neighbour had left, Mary asked Jesus, “What does this mean to you? Do you want to go and see what John is doing?”

“I do,” Jesus said, “I think he holds the key to when I am to begin my ministry. But when is the right time for me to go and see him?” 

“Jesus,” Mary began, “I know you feel responsible for us here. But you know James and Joseph are able to help us get along. We will be alright. You must fulfil the words given to us around the time of your birth.” Mary’s heart was somewhat heavy as she uttered these words. She knew this was the right thing to do, to release Jesus for that for which he had been born. But at the same time, she loved her son dearly and really wished she did not have to let him go.

Chapter 22 – Staying in the Temple

NOTE: THESE CHAPTERS ARE NOW AVAILABLE IN A MUCH IMPROVED, EXPANDED BOOK, "A SWORD SHALL PIERCE YOUR SOUL" from FriesenPress

When the Passover Festival came to a close, the family from Nazareth prepared to return. They all said their farewells to their Jerusalem family, Joachim and Anna and their relatives form Ein Kerem, Zechariah, Elizabeth and John, and set out. The streets were full of people and it was hard to keep together. Joseph and Mary had all they could do to keep their little ones together without being too concerned about the whereabouts of Jesus. They knew he knew his way back. They had already seen him joining some friends so knew he was in good company.

When they passed beyond Jerusalem and joined the throngs of pilgrims heading east, they still assumed Jesus was somewhere in the crowd. However, when they got to their first night stop and Jesus was nowhere in sight, they did begin to feel some concern. They searched the area where they were staying and asked many fellow travellers if they had seen Jesus. Of course, they had to provide a description but it was still all to no avail; there were dozens of young boys like Jesus on the road. They decided they had no option but to return to Jerusalem next morning to find him.

They went straight to Joachim and Anna’s but he had not returned there. Now they were even more concerned, and so were Jesus’ grandparents. This was not like Jesus, to do things without telling them. Mary’s parents joined Joseph and Mary in the search as much as they could, while keeping an eye on his younger siblings too. It wasn’t until the third day of searching they found him. Some citizens had told them they had seen a boy in the temple for the last couple of days surrounded by rabbis who all seemed to be taking a keen interest in the boy.

Joseph and Mary left their little ones with their grandparents and went to the temple. Sure enough, there was Jesus, surrounded by rabbis, scribes, and even some Pharisees and members of the Sanhedrin. Joseph and Mary were not sure what they should do in the face of this august gathering. They indicated to some of the men in the outer circles that this was their son and they needed to take him home to Galilee from the passover feast. Some said, “Well, then you must simply inform these men and claim you son.” The group was so intent on their discussion they hardly noticed Joseph then trying as respectfully as possible to push his way in until he was right behind Jesus. Mary was right behind him. some in the circle started to look at who this was intruding but before anyone could say anything to them Mary had reached Jesus and, touching him on the shoulder and said, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety (Luke 2:48).”

Jesus looked up at her, almost too innocently, and placed his hand over hers, “Why were you searching for me? Didn’t you know that I must be in my father’s house (Luke 2:49)?”

“I’m not sure what you mean by that,” Joseph interjected, “But can you come home with us now?” 

The learned men around them murmured approvingly and some of them said to Jesus, “Yes, now you must obey your parents and return home with them.” Turning to his parents they said, ‘This boy is unbelievably knowledgeable and mature. Take care of him. See to it that he gets the best schooling you can afford. I am sure we will hear more of him.”

The three from Nazareth bowed and thanked the men for their interest and their praise as they backed away from them, with Mary grasping Jesus’ hand tightly in hers. Then, Joseph, Mary and Jesus turned and made their way to her parents to collect the other children and explain what had happened. Joachim reprimanded Jesus gently for the worry he had caused them all and Jesus apologized. He seemed genuinely sorry for the anxiety he had caused but at the same time did not suggest he had really been doing anything wrong in what it was he was doing. Mary noted this change with some concern.

Just the same, they said farewells once again and started over on their return trip to Nazareth. This time jesus’ parents made sure they kept Jesus near and he obliged. He seemed quite happy to be travelling back with his parents and brothers and sisters. Eventually, they all reached home together. 

Mary kept pondering over the strange things that had happened in her life, not the least being this last action of Jesus himself. She still did not know what to make of it all. Nor did she know where it was really leading. However, things settled down again. 

Jesus was enrolled in the advanced synagogue school for promising boys. He loved this and delighted in coming home and sharing with his parents what he was learning form the scriptures. They, in turn, were amazed at what he gained from them, how he seemed to speak of what he read with such authority. He also often seemed to see things in the law, the prophets especially, and wisdom literature that no one else did. He started at the same time to learn to help his father in his trade and Joseph noted that he was a quick learner and did very good work. He soon became a real asset to his father’s business. This made him proud of this unusual son. All told, Jesus continued to grow and seemed to become unusually wise for a boy his age. However, no unusual or unacceptable behaviour followed for quite some time.

Chapter 21 – First Passover in Jerusalem

Life seemed to pass uneventfully for a number of years after the adventures of the first couple of years of Joseph and Mary’s relationship and Jesus’ birth. Joseph continued his work as a builder.  Jesus actually gained some siblings, notably younger brothers James, Joseph, Jude, Simon and sisters Hannah and Elizabeth (Mark 6:3). 

When Jesus came of age his father enrolled him in the local synagogue school. There, Jesus began to hear even more of the scriptures than if he just went to synagogue with his father. He also learned to read and write Aramaic at an elementary level. 

Jesus was a promising student who most definitely impressed his teachers. This made his parents proud of him. It also meant that when he approached his twelfth birthday, his teachers and other friends who knew the family well began to tell Joseph and Mary that they should enrol Jesus in school beyond age 12. Only the better students were known to be given such opportunities. Friends and neighbours might not have understood, but to Joseph and Mary, all of this did not come as a complete surprise. If Jesus was a special child of God, destined for a future role as the angels had told them years earlier, it should not be surprising that he learned these things so well.

Coming of age at his twelfth birthday also meant Jesus was eligible to celebrate Passover with his parents in Jerusalem. Given Jesus’ history as they knew it, Joseph and Mary were both agreed this was something they should certainly arrange. This it was that Jesus travelled to Jerusalem with his parents in the spring of his 12^thyear. They joined an ever-growing crowd of other pilgrims bound for the same destination as they would their way southeast through Galilee and then alongside Samaria until they came to Jericho. Jesus listened to the stories he heard from his peers and his elders about the Samaritans they bypassed, but he did not join in the negative remarks that were made. Leaving Jericho he heard stories about the dangers of that leg of the journey up to Jerusalem. By this time though, the pilgrims were a steady throng of celebrants, singing together and to one another the psalms customarily sung at this time on this road when en route to the temple. Jesus had learned the songs in school and synagogue too and loved to join in as best he could. 

Jesus could feel the excitement build as the wayfarers neared Jerusalem. Passing through Bethany they crested the peak of Olivet and there lay the city and the temple, gleaming in the sun.  Jesus wondered whether the emotions that ran through him as he surveyed the scene before them were shared by his fellow travellers.  He was not filled with any sense of being superior to his peers and their parents but he felt a certain calm, growing conviction that no one else, certainly not anyone his age, understood the significance of all of this as well as he did. As they continued down and across the valley Jesus thought over the rituals and the offerings and sacrifices they were soon to take part in. 

Of course, it would all begin with a passover meal. He looked forward to this, which would take place at his grandparents Joachim and Anna’s home. That was their first destination. By this time he had joined a number of his peers on the way and they enjoyed lifting their voices and singing the psalms as loudly as they could. As they approached the gate into the city before them the group began to disband as Jesus and his friends began to look for their parents. Eventually he spotted them and waited for them to catch up with him. 

“We were wondering whether you were going to get lost,” his father half-teased. 

“Oh, I think our son knows where he belongs,” Mary opined. 

Jesus face was beaming as he joined his parents as they made their way to his grandparents. Joyous greetings and blessings were exchanged on arrival. Jesus’ grandfather took pride in explaining to him what the procedure was going to be for celebrating the passover. Having made sure Jesus knew what it was about, he was invited to join in the preparations. Joachim had already purchased a lamb for the feat; it was tied to an iron ring in the gate to their courtyard. Jesus looked at it with a deep sense of wonder, this animal who was going to be sacrificed to take the place of the firstborn son, according to the ancient Exodus story.

When it came time to slaughter the lamb, Jesus was amazed at how willingly the lamb went with his father and grandfather, having no idea what was in store for it. It made no sound of protest and suddenly its blood was spilled on the ground and its life was taken from it. In no time it was skinned, cut up and roasting on the spit prepared over the home fire. As the family gathered for the meal, Joachim led them all through the repetition of the stories and then the prayers that his people had developed over the years as the celebration of the passover meal. Jesus drank it all in, enjoying his growing understanding, seeing how it all fit together in fulfilment of longheld understandings of the occasion. He was learning so much. 

Chapter 20 – Back to Nazareth at Last

NOTE: THESE CHAPTERS ARE NOW AVAILABLE IN A MUCH IMPROVED, EXPANDED BOOK, "A SWORD SHALL PIERCE YOUR SOUL" from FriesenPress

The young family stayed in Egypt for some time. As the days passed though, they prayed all the more earnestly for guidance as to when they should return to their homeland. Then, they received their answer.

The family had gone to sleep one night as usual. They had heard that King Herod had died but still they were uncertain. Then, Joseph became aware that he was again dreaming that an angel was speaking to him. This time he was less afraid than in the past. In fact, he was eager for the message, hoping it would be about going home. Sure enough, the angel spoke: “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead (Matthew 2:19-20).”

The reassuring message gave Joseph some peace and after reviewing the message and what they would now need to do, he fell asleep again. He did not think he needed to waken Mary to tell her now. When Mary woke in the morning though, he eagerly told her about his latest dream.

Mary was also glad for the news. They ate breakfast and Mary fed Jesus. Joseph again went to settle what he owed with the owner of their current home. He also found his employer, thanked him for the work he had and told him about their leaving. Joseph was a good worker and the man was sad to see him go but gave him his blessing and a small gift to help them on their way. The couple had sold their donkey some time after their arrival too, as they did not need it in the city and the extra money came in handy. Joseph knew the family he had sold it to still had it so he went to explain the circumstances and see if he could buy the donkey back. Sure enough, things worked out there too. All of this seemed to confirm to Joseph that they were making the right move.

So, later that morning, they set out (Matthew 2:21). They did not look forward to the long trek across the barren lands to Bethlehem but they did want to go home. When they reached Judea they met some of the citizens and talked over what had happened since they left. They heard the awful news of how Herod, intent on killing Jesus, Joseph knew, had sent and massacred all the children under age two. Mary was heartbroken when she heard this. It brought to her mind those troubling words of the prophet Simeon in the temple, the meaning of which she had never understood, but now began to catch a glimpse of, “This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected. Indeed, as a result of him the thoughts of many hearts will be revealed – and a sword will pierce your own soul as well (Luke 2:34-5).” Her heart ached when she thought of all the families who would have lost their sons – she scarcely wanted to think of it – because of her son. She could not believe that was what Jehovah wanted, but that he, being The Highest One, would of course know what was going to happen. She certainly did not anticipate that someday this child in her arms would himself explain this troubling story to her.

And when they heard that Herod’s son Archelaus was reigning over Judea in place of his father Herod, they began to be afraid to go there. The things they heard about him were no better than his father.  The night after receiving this news, while they were still travelling north along the sea, Joseph had another dream. He received a warning that confirmed their fears. After talking things over between them, they decided to go back to Galilee (Matthew 2:22). Eventually, they arrived back in Nazareth and lived there (Matthew 2:23). Again, they did not know it at the time, but this too was later shown to be a fulfilment of prophecy (Matthew 2:23).

Needless to see, Jacob and Naomi were overjoyed to see them back. It had been a long time. And what stories the young couple had to share! Naomi loved learning to be a grandmother to Jesus. He was the most delightful child she had ever known. As for Joseph and work, it turned out that the new king of Galilee, Herod Antipas, was on something of a building spree and, in fact, was trying to turn Sepphoris into an even more important centre. So, Joseph was fortunate in being able to go to work there again. It was not long either before Mary’s parents came from Jerusalem for a visit to be reunited with the couple and meet their grandson, of whom they had already heard so much even before he was born. Of course, they were also told the amazing stories Joseph and Mary had already shared with his parents. And they were as pleased as Joseph’s parents to see what a lovely child their grandson was turning out to be. They returned to Jerusalem confident that things were finally going well and all was still in Jehovah’s plans and he was no doubt working them out.

Chapter 19 - Still More Travel

NOTE: THESE CHAPTERS ARE NOW AVAILABLE IN A MUCH IMPROVED, EXPANDED BOOK, "A SWORD SHALL PIERCE YOUR SOUL" from FriesenPress

After the men had saddled their camels again and turned to leave, Joseph turned back into his home. “Joseph,” Mary said, looking up at him as he approached her, “What do we make of all this? Isn’t The Highest One amazing? He sends angels, shepherds, Simeon and Anna in the temple, and now these travellers. But what do these gifts mean? Gold makes sense for a king. We can always use it. And I suppose frankincense fits in with worship and offering respect. But myrrh?” Mary did not even want to voice it but all she could think of was that this was something sometimes used to embalm the bodies of the dead. But these men knew they had come to worship a newborn. So why bring something that seemed to have to do with death? There was still so much she did not fully understand.

But then Mary remembered something else the men had said and piped up, “Do you remember what else they said? It is written in the prophets that the Messiah is to be born in Bethlehem! I did not remember that prediction. So, our having to come to Bethlehem seems now to be part of God’s plan! Isn’t our Lord wonderful? Who knows what might have happened to us if we had been back in Galilee? Surely, Jehovah is reinforcing with us what we have been chosen for - and who this little one is,” she added, looking fondly down at her son. “But then she looked up again with an expression of grave concern, “But now King Herod knows there is a special baby here. Someone we keep being told is destined to be the Messiah, our saviour and ruler. Are we safe?”

Joseph sighed as he lowered himself down beside her, “I just don’t know, Mary, our life certainly seems to be out of our control, doesn’t it? We have been told who this child that was given us is, but we have no instructions as to how to raise him safely or what we are to look for to help him grow up to fulfil the purpose he is born for.”

“Well,” Mary responded with quiet resolution, “we have been told much already. We must just wait on Jehovah and he will surely tell us what we need to know in his time. Now, we need to sleep.”

They drifted off to sleep when Joseph had a feeling he thought he had experienced before. Indeed, he seemed to be surrounded by brilliant light and there at his feet stood an angel again! “Joseph,” the angel was speaking softly but urgently, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod is going to look for the child to kill him (Matthew 2:13). I warned the wise men from the east in a dream not to return to Herod so now he is going to be enraged and come after you (Matthew 2:12)!”

Joseph shot up from his cloak. He blinked, again – all was dark and still. It was another dream. But what the angel said confirmed their worst fears. They were not safe before King Herod.

“Mary, Mary,” he called, grabbing her arms and shaking her awake.

“What, what, what is it,” she asked, troubled by the alarm in his voice.

“An angel just came to me in a dream again. He told me we have to flee to Egypt – now – because King Herod is going to come and look for our son to kill him!”

“Oh, no,” Mary cried, “what shall we do? What about our families?”

“We will just have to send word to them later,” said Joseph. “We have to go now though. We have no choice. Do you think I would choose to do something like this?” He was gathering up the gifts and beginning to wrap them up in their blanket. Mary moved to let him finish and began to gather some things together to take along to eat. 

“Mary,” Joseph said, “You feed Jesus and I will go and pay our landlord what we owe in rent and buy one of his donkeys. We will need it for the trip. I will explain as much as I need to but of course I will not say where we are going. We can’t let Herod find that out.” With that, Joseph vanished into the darkness.

It wasn’t long before he was back. “The Highest One was with us,” he said, “I got the donkey with no problem and not too many questions. And since he knows your parents, I asked him to send word to them that we had to leave but would communicate with them later, to tell them that we are doing what The Highest One is telling us to do. Let’s get ready and go.”

Joseph helped Mary and Jesus on to the donkey and slung all their possessions over its back. Talking Mary’s hand in his he raised his eyes to the dark sky and quickly sent up a plea to the Lord for wisdom, guidance and safety on this journey they believed he had sent them on. Then, grabbing his walking stick, he began to lead them down the road and out of the town. They were tired but fueled by fear, and with the growing conviction that Jehovah was with them, they made sure they were well out of the region of Bethlehem before they stopped by the side of the road to get some sleep. 

The sun was already up when they woke next morning. Joseph quickly helped Mary and Joseph back on to the donkey with their possessions and they began trudging on towards Egypt. Now, of course, this was somewhere they had never been before. However, Joseph knew that if they continued on this road to the sea they would find their way to Egypt. 

“Joseph,” Mary asked eventually, where in Egypt will we stay?”

“I really don’t know,” Joseph replied. “However, I do know there are many Jews in Alexandria. Maybe we will find a welcome there. It is on the sea so it should be easy enough to get to. And,” he added, looking back at their things, “we have those gifts that should come in handy to help us get established there until it is safe to return to Judea.” Of course, Joseph had no idea how far it was, but he would find his way.

Eventually, some two weeks later, they knew from fellow travellers they had met by that time and were sharing the road with, they were approaching Alexandria. They could see buildings appearing on the horizon. Far to the right they could see a large intriguing structure that they would later learn was a famous landmark of the city – its magnificent lighthouse.

They made their way into the city and after a number of inquiries found a place in which they could stay. They were relieved with that. Finally, they could settle down again, at least for a while.

The young couple did not take long to establish connections with the Jewish community. Mary made some friends and Joseph was able to get some work. Somehow, the Lord always seemed to be looking out for them. They could not help but conclude that it had something – everything? – to do with the precious child they bore.

Joseph was invited by one of his associates to go with him to synagogue one Sabbath Day. It was a much larger and more grand structure than any synagogue he had ever seen before. They found a place to stand among their fellow-worshippers and the service began. His friend alerted him to the fact that some of the service and reading would be in Greek. At first this somewhat surprised Joseph – worshipping their Jehovah in a foreign, a Gentile tongue. But then he remembered that he had heard that in Alexandria where the scriptures had already been translated to Greek because so many people used that language. 

So, it was not surprising then that Joseph found he could not understand a lot of what was going on. But his ears perked up when he heard the leader begin to read passages in Aramaic from the prophets, and particularly when -  and he could hardly believe his ears - he heard the words, “out of Egypt I have called my son (Hosea 11:1).” He could hardly wait to get home to share this with Mary.

“Mary, Mary,” Joseph called when he got home, “Let me tell you what I heard at synagogue today! The prophet said Jehovah called his son out of Egypt.”

“See,” Mary said, “What did I say, if that is referring to our son, God is working his plans out, because here we are. And, even better, it reassures us we will not always be here. Out of Egypt The Highest One calls his son,” she repeated. “Now we just have to wait to see when that day will be.”