OntarioMennoniteHistory

THE

NEWSLETTER

OF THE

MENNONITE

HISTORICAL

SOCIETY OF ONTARIO

VOLUME XIINUMBER 1

MARCH 1994

ISSN 1192-5515

L - nelle and stev, Drudge.

The Steeles AvenueMennonite Congregation

IntroductionTo understand the emergence in 1964

of the Stcelcs Avenue Mennonitecongregation it is helpful to learn a littleof the Mennonite presence since the early1800s in the Vaughan, Markham andStouffville area .

Most of the ethnic Mennonites in thearea can trace their ancestry to emigrantsfrom Pennsylvania who were of earlierSwiss Mennonite origin . Along the waysome people of other cultural andgeographic origins adopted the Mennonitefaith and practice, and became a part ofthe Mennonites of Ontario .

Common names of people whoseforebearers pioneered in the Markhamarea and helped establish the Mennonitecommunities include Reesor, Hoover,Stouffer. Wideman, Burkholder, Barkey,Smith, Nighswander. Grove, Ramer,Snider, Lehman and others .

Mennonite meetinghouses built inthe early to mid 1800s were the Reesorbuilding on the line between Markham andPickering Townships, the Widemanbuilding on the 8th Concession of

by J.M. Nighswander

Markham (now Highway 48), Almira onthe 5th Concession (now Warden Avenue),the Altona building on the line betweenPickering and Uxbridge Townships,Cedar Grove on the 10th Concession ofMarkham, and the Edgely building inVaughan Township .

Members of these churches belonged tothe main body of Mennonites in Ontariountil the division of 1889 . At that timeabout half of the families identified withthe more traditional Wisler (Old Order)movement and used the Reesor, Almiraand Altona buildings. while the moreaccommodating group used the Widemanbuilding, and for a time . shared in the useof the Altona building. For a time bothgroups used the Wideman building as well .

The Wisler group in Markham, whichlater became known as the MarkhamConference (1931) and then Markam-Waterloo Conference (1939), alternatedon Sunday mornings between the Reesor,Almira and Altona locations . It was saidthe rotation was like an old fashionedwashing machine, with the Reesor buildingthe pivotal point.

Page 2This writer was a member of the

Markham-Waterloo Conference untilthe formation of the Steeles Avenuecongregation in 1964 . I remember thewell-attended Sunday morning services,with three ministers and two deaconsseated on the crowded bench behind thelong pulpit . The order of service was thesame each Sunday : two opening hymns.an opening meditation, another hymn andprayer, Scripture reading, a rather longishsermon, a prayer, another hymn or twobefore the benediction . Testimony to thesermon was given at the close by each ofthe preachers and deacons.

There was no Sunday school or anyspecial effort to teach the children .Mid-week activities were primarily a hymnsing and occasional informal social events .Mid-week Bible studies were initiated inthe 1950s by persons who felt the needfor such studies in addition to the Sundaysermons. The women met regularly to dosewing and quilting for the MCC reliefefforts . There were also some informalprayer groups .

There was an interest in MCCandgenerous financial support. There was noofficial mission program, either in thehome communities or abroad, althoughindividual members supported the missionefforts of other denominations .

Traditionally, most members werefarmers, although in the 1950s and 1960ssome were becoming involved in othervocations. Higher education was notencouraged .

Increasingly, the efforts of BishopAbram Smith of this congregation in theMarkham/Stouffville area, focused onmaintaining the status quo, even thoughother ordained leaders of the groupendeavoured to introduce new ideas bywhich a more effective witness to Christianfaith could be given. Also, a number ofmembers began to develop concepts ofthe Church which were quite differentthan the traditional ideas.

Origins of Steeles AvenueFrom the above mentioned background

of traditional theology and the simplepractical lifestyle of the Markham-WaterlooConference . the Steeles Avenue Mennonitecongregation had its beginnings .A number of members were regularly

exposed to more progressive ideas of whatit means to express Christian faith in

meaningful ways through involvement inMennonite Central Committee, broaderMennonite Church activities, as well asthrough contacts with Brethren in Christand Missionary Churches and otherChristian groups .

Three ministers who assisted BishopSmith in the early 1960s were FredNighswander, Cecil Reesor and AlvinBaker. Their personal struggles with moreprogressive understandings of Christianfaith and practice were reflected in bothimplicit and explicit ways in their lives andtheir sermons.

Beginning in January of 1964, a series of"brotherhood" meetings were held in aneffort to resolve a number of somewhatcontentious issues related to faith andpractice . Incredibly, there arc records ofthirty-eight such meetings! These meetingswere held in an orderlv manner, andrecords were kept . While feelingssometimes were intense, it is a fact that thelevels of communication and understandingwere quite high, and there was littleanimosity or ill will .

Toward the latter part of 1964 it becameapparent the differences could not beresolved, and uneasy agreements werereached that a large segment of thecongregation, mostly younger and middleaged families, would separate from theMarkham-Waterloo conference . Once thisdecision was made the question was."Where do we go from here'?"

Most of the approximately sixty personswho withdrew did not want to form a newConference affiliation in the area . Withthe exception of Fred Nighswander andAlvin Baker and some members of theirfamilies, it was unanimous that counselshould be sought from Emerson McDowell .then pastor at the Hagerman Mennonitecongregation and from Newton Gingerieh,pastor of the Wideman Mennonitecongregation . both of the MennoniteConference of Ontario.

Both responded to the request for helpwith warmth and respect and a willingnessto provide the badly needed leadership .There was also a consultation with BishopJ.C . Wenger of Indiana who was in thearea at the time for an MCC meeting.A lay committee of Fred Drudge.

Harvey Nighswander and Herb Dillerwas appointed by the group to representthe new congregation in contacting theOntario Mennonite Conference executive.

in searching for pastoral supervision andfinding a place of worship .

Following several congregational andcommittee meetings and consultation withEmerson and Newton, the first worshipservice was held on 22 November 1964 withsixty persons in attendance, and lay personsfrom the group taking worship-leadingresponsibilities . A Sunday School was heldfor the children .

Tentative plans for pastoral serviceswere made, and Emerson McDowellfirst served the group in a worship serviceat the Almira church building on20 December 1964.

Lay members who took turns preachingin the early months were George Reesor,Cecil Reesor and Joe Nighswander.

Initially the group met in the Almirabuilding, and were therefore known as the"Almira Mennonite congregation ." It waslater decided the Reesor location would bea more desirable location .

Because this building is immediatelyadjacent to Steeles Avenue, the northernboundary of Metropolitan Toronto, thenew congregation adopted by consensusthe name, "Steeles Avenue Mennonite."

At a meeting of the congregation on28 December 1964, the following significantactions were taken: 1) to meet regularly asa new congregation on Sunday morningsand to attend and support the prayermeetings and Sunday evening worshipservices at Wideman, Cedar Grove andHagerman ; 2) to contact the MennoniteConference of Ontario regarding applicationfor affiliation as an organized congregationof the Conference : 3) to organize a regularSunday School with the necessary teachersand support persons, appointing AlbertDrudge as the superintendent, and HerbDiller as treasurer; 4) to draft a letter toBishop Abram Smith, notifying him of thewithdrawal of the ncw congregation fromthe Markam-Waterloo Conference .

Newton Gingrich was invited to acongregational meeting on 4 April 1965 .The minutes of that meeting state that :

A good discussion was held, manyquestions were asked. Newtonstated he will be meeting with theConference Executive and willdiscuss our situation there. Stepswere outlined which will need to betaken to aliiliate with the MennoniteConference of Ontario.

Ontario Mennonite History is published semi-annually by the Mennonite Historical Society of Ontario.Conrad Grebel College. Waterloo, Ontario N2L 3G6. and distributed to all members of the Society.

Editor : Reg ( Good Book Review Editor: Leonard FriesenOther Members: Linda Huebert Hecht. Lorraine Roth . HcrhertEnns

Financial assistance from the Ontario Ministry of Citizenship and Culture is gratefully acknowledged .Inquiries, articles, book notices or news items should be directed to the Editor . Mennonite Historical Society of Ontario

c/o Conrad Grebel College . Waterloo, Ontario N2L 3G6 TEL. (519) 885-(1220, FAX (519) 885-0014

A member asked if we were ready toaccept the Ontario ConferenceStatement of Faith, and someconcern was expressed that practicesometimes falls short of the idealsupheld upheld by official statements .Someone suggested that we will notlikely find the perfect fellowship :and, if we did and we would join, itwould no longer be perfect!It was unanimously agreed that weaccept in a general way theStatement of Faith, thus opening theway for initial application to join theOntario Mennonite Conference .

On the following 9 May 1965 action wastaken on a motion by Joe Nighswander,seconded by Norman Smith, to apply formembership as an organized congregation,in the Mennonite Conference of Ontario.At the same meeting action was takenunanimously to request Newton Gingrichto serve as part time pastor. This was doneafter previous discussion with Newtonand with the support of the Widemancongregation of which he was pastor .

At the Annual Conference sessions ofthe Mennonite Conference of Ontario heldon 2 June 1965 the "Almira Mennonitecongregation" was officially welcomed as anew congregation and Newton Gingrichwas recognized as its pastor .

Pastoral LeadershipNewton Gingerieh assumed the duties

of part time pastoral leadership fromJuly 1965 to April 1966 . His organizationaland pastoral skills were a God-send to theemerging congregation . His perceptivesensitivity to both group and personalneeds of the congregation was atremendous help during this first year.His preaching was hard-hitting, clearand forthright . His recurring theme wasabout the dangers of legalism and thebetter way of self discipline and lovingservice . He led us to see that Christianfaith is best expressed through word anddeed and attitudes rather than throughnonconformity in dress codes and rejectionof such material things as radios andtelevision . He encouraged us to becomeinvolved in service ministries and invocations and professions where the love ofChrist could be expressed in meaningfulways . Newton's counselling and pastoralskills are still remembered and helpedmembers grow and become more matureas Christians .

At a joint meeting in January 1966 ofthe Councils of the Hagerman and theSteeles Avenue congregations, it wasmutually agreed, along with NewtonGingrich and Emerson McDowell, thatEmerson would become responsible forongoing pastoral leadership of the newgroup. The transition to Emerson becameeffective the following March.

Emerson was a kindly, caring pastorwho demonstrated his deep conviction thatevery person was a person of worth.He provided excellent leadership to thepeople of Steeles Avenue, constantlyurging others to search out and use theirGod-given gifts . He preached regularlyand gave active leadership until strickenwith cancer in November of 1974 . Duringthe months of his illness and following hisdeath on 9 July 1976 the congregationrelied heavily on visiting speakers includingDave Ringer of Toronto and Paul Martin,pastor of the Wideman congregation .

In July of 1977 Paul Martin began apart-time assignment as pastor and servedeffectively until August of 1979, when hetook a leave of absence to study in Elkhart.Indiana at the Mennonite Seminary . Paulis remembered by the people who weremembers at Steeles Avenue during thattime for his eloquent preaching, his loveof music, his enthusiasm, and his positiveaffirmation of the congregation . This wasvery important to the Steeles peoplebecause, as time went on, some began toquestion whether or not a fourthMennonite congregation was warranted inthe Markham area .

It is interesting to note the preachingschedule during a period of time from2 April 1978 to 20 August 1978 . Inaddition to Paul Martin, the followingpersons preached one or more times:Glen Brubacher, George Reesor,Maurice Martin, Dalton Jantzi, Jim Shantz,John Reesor, Danny Milton, David Apavoe,Bill Turner . It is obvious the people ofSteeles were blessed with a variety ofspeakers and ideas!

Following Paul Martin's announcementof study leave plans, the Steeles peopleagain began a pastoral search . Discussionwith Ralph Lebold, then ConferenceMinister, resulted in an invitation to Arthurand Evelyn Byer . Art had pastored atHanovcr for twelve years, followed by ayear of study.

After prayerful consideration by boththe Byers and the congregation, Art andEvelyn and their family accepted the call,moved to the Markham areas where theyhad both been born and raised, and Artbegan serving the Steeles congregation aspastor on a half-time basis on 1 July 1979 .An installation service was held on 15 July1979 with Doug Snyder of Waterloorepresenting the Conference .

Art became known and well liked forcreating a warm, relaxed atmosphere forworship, and for his down-to-earth,practical sermons. and enriched our liveswith his own unique and special gifts .

In April of 1982 Art and Evelynannounced their decision to terminate atSteeles in June of the same year . Therewas some feeling on the part of Art andEvelyn-perhaps especially Evelyn-thatSteeles should work at integration with one

Page 3

of the other Markham Mennonitecongregations, rather than continue on itsown. The need to have afternoon servicesevery third Sunday to accomodate theMarkham-Waterloo group was seen asdisruptive to some . Also, Art was employedpart-time as Director at Willowgrove andfound the two jobs somewhat incompatible .

These problems, however, werediscussed openly and compassionately,with the result that the Byers agreed torespond positively to the invitation of thecongregation to continue their ministryfor another three year period, subject toa more specific job description andevaluative study of the other issues . The"every third Sunday issue" was identifiedas urgent . The possibility of the relocationof the congregation was a considerationduring this time .

On 9 January 1984 a pastoral reviewwas done with Arthur Byer, primarily bya committee and the Church Council, butinvolving the congregation through aquestionnaire . General satisfaction withArt's ministry was expressed, goals werereaffirmed and articulated, and issueswere discussed . During the evaluation, Artsuggested that he would not likely continueat Steeles beyond September 1985, whenhis contract expired. Again Steeles began asearch for a Pastor to shepherd thecongregation .

In late 1984 a Congregational Profilewas developed and forwarded to HerbSchultz. Conference Minister, and to thePersonnel Committee of Conference .A Pastoral Search Committee wasorganized which worked actively withthe congregation, the Conference, and apastoral couple from the Kitchener-Waterloo area . This couple expressed ahigh level of interest at one point, butdecided later against coming to Steeles .

Stephen Drudge, a young man from theSteeles congregation attending the OntarioTheological Seminary at this time, becameincreasingly involved in the life of thecongregation . Steve began to take a turn atpreaching while the Byers were pastoring,and after they terminated he agreed to takea major pastoral role on an interim basis .

Following several consultations withHerb Schultz it was mutually agreed bythe Pastoral Search Committee and thecongregation that an invitation be extendedto Steve to serve as Pastor on a part-timearrangement while he finished his studies .Steve accepted this invitation, and beganpreaching and providing pastoral servicesin the summer of 1985 . His first sermonas interim pastor was given on 7 July .A licencing celebration was held on8 September 1985 .

Steve was very much appreciated bythe Steeles Avenue people . Many of hissermons focused on worship, on reachingout to others with the Good News ofthe Gospel, and on the issues related

Page 4

to spiritual and numerical growth .His preaching skills developed rapidlyand well . The congregation felt very mucha part of his own development as a youngpastor, and there was mutual support andaffirmation . Steve was helpful as, duringthis period of time, the congregationwrestled with the question of a mergerwith the Cedar Grove congregation .

While it is another story, it must bementioned here that Steve, with his wifeLynelle, was installed as full-time pastor ofthe Rouge Valley Mennonite congregation .

Congregational Life, 1965 to 1986Under the strong leadership of Newton

Gingrich from July 1965 to April 1966, andof Emerson McDowell from April 1966to November 1974, the congregationflourished, with significant spiritual growthon the part of most members, and somenumerical growth on the part of thecongregation .

There was a high level of enthusiasmand commitment, even though somemembers found it somewhat traumatic tochange from the more traditional legalismto the Ontario Mennonite Conferenceemphasis on self-discipline and lessisolation from the "world" in order towitness more effectively in word and deed .Many members became increasinglyinvolved in service vocations and somein service professions .

There was increased involvement in thebroader Mennonite Church and its boards,committees and agencies, largely in theearly years, due to encouragement fromEmerson and Newton, who were bothheavily involved in Conference, MennoniteCentral Committee, and other agencies.A Steeles Avenue Mennonite "boy," JoeNighswander, became ConferenceModerator from 1982-1984.A number of members were also

involved in local Mennonite affiliatedservice agencies, such as Willowgrove,Glenbrook Day Camp, Fraser Lake Camp,Parkview Home for the Aged, ParkviewApartments, The Care and Share Shoppe,Boys and Girls Clubs, the Oshawa Men'sHostel, Vacation Bible School at Ajax andCedar Grove, Warden Woods CommunityCentre and 15 Tobermory (Toronto) .

To quote from a Congregational Profileprepared in early 1985 by George Reesor,"During the life of the congregation manylives have been touched at Steeles AvenueChurch . Our doors have been open toNative people from the North, to the boatpeople from the East, to troubled youthfrom the nearby inner city, to foreignstudents and lonely persons who lackfamily and friends . Not the least of ourministry has been to our own youth and toour friends from work and school . Someof these have found faith and meaningand have moved on to service in otherareas. Others may have caught a sparkwhich still smoulders within, ready to burst

forth at an opportune time . People ofdiverse backgrounds have found supportand fellowship and make a significantcontribution to our congregational lifeand in the community."

New names appearing on theattendance and membership lists from1965 to 1986 include Forrest, Kobold,Baker, Pogue, Jennings, Turman, Ribble.There had consistently been a good mix ofpeople in terms of background, occupation,educational levels and age groupings.While member ship remained in the 40-55range, attendance sometimes reached intothe 90s or higher on special occasions .

The Final MilestoneOn 17 February 1986 Horst Rabe, Chair

of a Cedar Grove planning committee,and Joe Nighswander. Chair of the SteelesAvenue Council met, along with theirwives Freda and Elsie at the Rabe home .

Out of their discussions relatedto declining membership in bothcongregations, the difficulty in carryingon full programs with fewer people, andthe fact the two buildings were withinthree kilometers of each other, came asuggestion that the two Church Councilsshould begin a process of serious planningfor a merger .

It could well be said that this was thebeginning of the final milestone in thehistory of the Steeles Avenue Mennonitecongregation, because by July of the sameyear, the merger was well in process andthe final worship service of the SteelesAvenue Mennonite congregation occurredon 22 June 1986 in the historic ReesorChurch building . The next Sunday,29 June 1986, was the first worship serviceof the new congregation, meeting in theCedar Grove church building .

Following the above mentioned meetingof the Rabes and the Nighswanders on17 February 1986, two representatives fromCedar Grove met at the new ParkviewVillage apartment building in Stouffvillewith the Steeles Avenue Councilrepresentatives on 17 March 1986 . Therewas good discussion and mutual sharing ofthe problems being experienced in bothsmall congregations. It was also noted thatSteeles had issued a call to Steve Drudgeto serve as pastor, but only on a part timebasis because of financial considerations .

Two additional meetings were held on3 April 1986 and 27 April 1986 . Peoplefrom both congregations attended . It wasdecided to move in the direction of forminga new congregation . Steve and others feltthat the organizational issues must bedecided before a pastor/leader was chosen .At this meeting a steering committee of sixpersons representing both congregationswas chosen to begin working on theorganizational issues .

The Steering Committee was made upof Glen Brubacher, Horst Rabe, KathyNighswander, John Reesor, Paul Reesor,Joe Nighswander, Glenn Steiner, Lois

Burkholder, Kirrk Kobold and HughLaurence . It met on 1 May and 8 May.Hugh Laurence was chosen to serve aschair of this ad hoc committee. Goals forthe committee were identified as follows:1) setting goals for the new congregation,2) determining the nature of the structure,3) working on the process of selecting aname, 4) communicating well with all ofthe membership of both congregations,5) developing a time frame for creating anew entity, 6) working on the leadershipissue, 7) finding ways to involve thecommunity in the decision to form a newcongregation, 8) working at therelationship with the other Mennonitecongregations in the Markham area .A facility committee was selected toprepare an inventory of our currentfacilities (both buildings), to identify thefacility needs of a new congregationand to made recommendations .

A New CongregationSubsequently a new congregation

was formed and a name was chosen,The Rouge Valley Mennonite Church .Steve Drudge was installed as full-timepastor of the newcongregation . Initially,the attendance at Sunday worship servicesaveraged in the 70s. As of the date of thewriting of this history, average attendanceis over 100 persons.

SummaryIt can be truthfully said that most, if not

all of the people involved through the yearsin the Steeles Avenue congregation, andin the formation of the new Rouge Valleycongregation, have felt the power andpresence of God in both their own livesand in the spiritual life of the Christiancommunity. So, from the Markham-Waterloo Conference congregation,through the years of the Steeles AvenueMennonite Conference of Ontariocongregation, and on into the formationand rather rapid growth of the RougeValley Mennonite Conference of EasternCanada congregation, some of us asmembers have made the entire journey.Joyfully, many new members have becomea part of the body of Christ along the way.All have experienced love, acceptance,nurture, many challenges and theopportunity for participation in theKingdom of our Lord and SaviourJesus Christ .

J.M. Nighswander is a former moderatorof the Mennonite Conference of Ontarioand Quebec . He also served as Administratorof Parkview Services for Seniors, a complexserving 360 older adults in the town of

WhitchurchlStoiiffville, from 1971 to 1990.This article was written with the help ofrecords preserved by George Reesor.Steve Drudge, Paid Burkholder,George Reesor and Elsie Nighswanderchecked the manuscriptfor accuracy. Arlene(Diner) Ratner did the word-processing.

Ruth Nighswander Smithby Loralyn Smith

My mother, Ruth Nighswander Smith,was born on 21 November 1939 inPickering Township to Fred and AdaNighswander. She was the second childin a family of six children . As a young girl,she was aware that there were Christiansother than Mennonites . This was largelya result of the fact that many of her fathers'family attended the local United MissionaryChurch and many of her mothers' familywere members of Wideman's Church,which was part of the Ontario MennoniteConference . Her family also attendedannual inter-Mennonite Peace Conferencessponsored by the Non-Resistant ReliefOrganization where she came to realizethat although there were someoutward differences between theMennonite groups, their basicbeliefs were the same.

Because the congregation ofthe Markham area wasconsiderably smaller than that ofthe Waterloo area, the members ofthe Markham congregation didnot remain as separated fromsociety simply because there werefewer of them and they were alsomore scattered. Thus, Ruth wasaware that there was a differencebetween herself and those aroundher. However, as a child therewere few visible differencesbetween Ruth and her classmatesat school even though she and hersiblings were the only Mennonites in thatparticular school . All girls wore dresses. soRuth's dress did not set her apart, althoughher dresses tended to be plainer than some .One exception to this situation came as aresult of Ruth's role as a preacher'sdaughter .

As such, she and her sisters wereexpected to wear bonnets to church onSunday mornings . This only became aproblem for Ruth when, every thirdSunday, services were held at the AltonaChurch. The United Missionary Church,where many of her school friends attendedwas located around the corner from theAltona Mennonite Church . Ruth recallshiding behind the skirts of the adult womenwhen church let out, to prevent passingfriends and schoolmates from seeing herwith her bonnet on . Since she was awarethat the bonnet made her stand out fromthe rest, she became very self-consciousand feared that she would be ridiculed atschool should her friends have seen her.

Ruth's experience in the church waslargely shaped by both the thoughts and

values of her father, Fred L. Nighswander,as well as his position of leadership withinthe church . Ruth's father had always haddreams of being a missionary and wouldhave probably liked to have been moreinvolved in the Missionary Church .However, at a young age, he was chosen bylot to become a preacher in the Markham-Waterloo Mennonite Conference . Sincehe had always felt God's call, he enteredthe ministry with the intention of makingchanges and educating from within .However, he sometimes felt uncomfortablewith the things that were happening withinthe church . Ruth speculates that he mayhave also felt somewhat trapped since he

Altona ,Mennonite Church .

was very inquisitive and valued educationvery highly, yet higher education was notallowed in their church . As a result ofthese church restrictions on education, mygrandfather educated himself by readingmany books and building up a largepersonal library . His children, then,benefited from this, as he would oftenbring home books for them andencouraged them to read and to learn.Through this, he also ingrained in hischildren the importance of not just takingwhat the church taught without knowingwhy it was taught, and the meaning behindthe teachings, but instead to learn, andunderstand for themselves, thus makingtheir faith their own and not just thatwhich the church and their parents taught .

Ruth's father believed so strongly ineducation that he went as far as obtainingSunday School materials from theMissionary Church, so that he could teachhis children at home because he did notwant his children to be deprived of suchknowledge merely because the church didnot share his thoughts on education. He

Page 5

also made a point of buying Bible storybooks which he distributed to familieswith young children . This impressed onRuth the importance of reading the Bible,and knowing what you believed, so thatyou would be able to help others to cometo such understanding . While the localbishop (who supervised the actions ofpreachers in the Markham district) did notapprove of what Ruth's father was doing,he did not say anything. Here it becameclear to me that the Markhamers ofWaterloo were a more conservative group.since Ruth explained that in Waterlooher father would most likely have beenexcommunicated for not complying with

the traditional attitude towardseducation .

When I asked her why thechurch frowned on education.she explained that while readingthe Bible was encouraged, thereading of any other commentaryor literature of those sorts wasfrowned on, for reading suchmaterials, it was feared, mightgive people different ideas thanwhat the church was expounding .She found great paradox in thethought that knowing too muchwould lead to trouble, for whattrouble could come from gaininga better understanding of theWord of God!

With regards to formal education, thenorm in the church was to attend untilpublic school was completed or onereached the age of fourteen . Therefore,when Ruth completed Grade 8, at agethirteen, she was expected to stay home thefollowing Fall to help with duties at home .However, in mid-September, a TruantOfficer visited her father and informedhim that according to the law, Ruth wasrequired to be in school until she reachedthe age of fourteen, and that if she did notattend school, my grandfather would betaken to court. Soon after, my grandfatherdid attend court to request that Ruth beexcused from attending High School, butwas unsuccessful, and on 13 October Ruthbegan her high school career, one monthinto the school year . Although this meanta lot of catching up for Ruth, she enjoyedthe opportunity to attend high school, sinceshe. like her father, enjoyed learning, andhad a very inquisitive mind . The mostnegative aspect of her high schoolexperience was that of her PhysicalEducation Class. This is one area thatRuth thoroughly enjoyed, but was denied

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participation in as she found herself caughtbetween two conflicting sets of values .At the time, the high school required thatstudents in this class wear uniform gymsuits . Ruth's father, however, forbade herto wear such an outfit, and thus she wasnot permitted to take part, but had to siton the sidelines and watch the rest of herclassmates take part in the activities thatshe longed to be a part of . Ruth felt thather teacher had little sympathy towards hersituation, as her teacher would not allowher to take part in any activities, butneither would she allow her to work onother homework during that period, andinsisted that she merely sit and watch therest of the class. When Spring came, andthe class began to play baseball, Ruthbegged her teacher to allow her to takepart, as she explained that she had playedbaseball many times before while wearing adress. The teacher relented only on thecondition that Ruth brought another dressto change into when the class was over .This experience would contribute to Ruth'squestioning of the dress code of theMarkham-Waterloo Church .

When Ruth reached her teens. shedesired to make a commitment to God.but was reluctant to do so at a young agesince she was restricted to one church anddepended on her parents to get her tochurch . In many ways, Ruth was veryattracted to the Missionary Church . As herfather had always taught that it was moreimportant to become a member of thechurch because that is where you wanted tobe rather than out of a sense of obligationor tradition. my mother decided to wait tomake a commitment, and to carefully andprayerfully consider her options. Ruthrecalls that a familiar saying of her fatherwas that God has no grandchildren,indicating the importance of not justgrowing into faith, but making a consciousadult decision to make it a personal faith .Another consideration for Ruth in thisprocess was that of dress code . When awoman became a member of the church .she was expected to wear cape dresses,head coverings. and black shoes andstockings . and at age thirteen she was notsure she was prepared to comply with thesedemands. However, at age 1 5 she felt thatshe could not put God off any longer, anddecided that she would join the MissionaryChurch .

Soon after this, Ruth shared with herparents that she had dedicated her life toChrist . but decided to wait to tell themabout her choice to join the MissionaryChurch . The following Sunday, one of heryounger sisters was sick, and in an attemptto demonstrate a Christian attitude, Ruthoffered to stay home to care for her sisterwhile the others went to church . A fewdays later, Ruth met one of the young men

from her church who said that he was gladto hear that she had decided to join thechurch . Upon further conversation, Ruthlearned that her father had announced thatshe planned to join the Markham-WaterlooChurch . He evidently had not consideredthat she might choose another church . As aresult of this miscommunication . Ruth feltthat she was obliged to become a memberof the Markham-Waterloo Church . Notonly did she want to spare her father thehumiliation of having to announce thathis own daughter had decided to join adifferent congregation after an announce-ment to the contrary had already beenmade . but she also reacted to socialpressure to support her father in hispreacher's role .

And so began a flurry to make dressesand coverings for Ruth to prepare her forthe transition to membership . In this timeshe openly questioned her father about thedress code which the church enforced . Inresponse to her demand for scripturalexplanation/justification for this practice,her father read her scriptures aboutmodesty. This did not satisfy Ruth, whoreplied .that one could be modest withoutcape dresses. and that she felt that wearingblack stockings was not displaying modestysince she had been created with lightcolored legs . With these questions still inher mind, she felt that perhaps if she triedhard to believe in this practice, eventuallyshe would become convicted of its truth .Though this conviction never came, it didnot change her long-standing perceptionof what it meant to be a Mennonite. whichincluded I ) living simply and not wastingresources, 2) living peaceable lives . 3) adultbaptism as a personal decision, and 4) asense of community as members sharedwith one another and cared for each other.

In recounting her experience as amember of the Markham-WatcrlooChurch . Ruth remembers feeling greatfrustration . She felt like a newly-hatchedbutterfly, who wanted to experience ancw-found freedom, and stretch her wings.However, in the church to which shebelonged, she felt quite trapped and unableto do this, since there was no place whereshe was free to speak about her ownspiritual experience, and the peace that shehad come to know . A further frustrationcame with her lack of opportunity to shareher experiences with other non-Christians .because she felt uncomfortable andsomewhat unwilling to invite them toher church .

These and other issues were verydiscouraging for Ruth, as she felt that theydid not fit with her interpretations ofChrist's teachings, which instructed her toshare the Word and reach out in service toothers . At this time she also becameincreasingly frustrated by the dictated role

of women in the church . Ruth admits thatthere were many times when she wishedthat she had been born a man, so that shewould have been able to take part in thedecisions of the church, as well as beingable to share her experiences, talents andabilities with the church and in service forGod. In her study of the Scriptures shefound accounts of women's involvementin the church and therefore had greatdifficulty justifying the logic of disallowingwomen to play any role in the life of thechurch . The choosing of preachers, bishopsand deacons by lot was one example ofthe alienation which she felt . She felt theexclusion of women from this decision-making process was unfair, since Godspoke to her as well, and she desired toshare that with the church, but was notallowed to . In effect, women were notpermitted to contribute to Sunday morningservices, nor did they have a part in the lifeof the church . When semi-annualconferences were held for the bishops,preachers and deacons, other men wereallowed to attend, but women wereforbidden to attend . Then, in conferencereports given in church the followingSunday, the focus was generally aimed atwomen and pertained to enforcing dresscode regulations on them, such as dresslengths and the importance of wearingcovering ties under the neck as opposedto tucking them under the covering . Ruthoften wished she could have attendedthese conferences to hear what was actuallydiscussed and also to be able to challengethe legalities of dress code issues that seemto arise at such meetings . But just aseducation and knowledge were seen tobe in the hands of the leadership, so toowere these matters to be left in the handsof the men.

At the same time that Ruth was feelingfrustrated by the existing church, her fathercontinued his vigorous attempt to makechanges in the church . For instance . heasked for permission from the bishop tostart Sunday night Bible Study groups forthe young people . The bishop was veryreluctant, but allowed it, since there weremany young people interested in it . andperhaps feared that they would leave iftheir needs were not met within thischurch . The bishop continued closesupervision of these Bible studies andtheir progression . However. Ruth's fathercontinued to push for further change as hewanted to see more growth in the church .One way in which he encouraged this wasby encouraging the young people toconsider doing Voluntary Service terms,or to attend the Ontario Mennonite BibleSchool, which was run by the OntarioMennonite Conference . He evenencouraged women to consider suchoptions as missions or Bible School, as he

felt that they too could benefit and growfrom such experience . Unfortunately. Ruthwas denied such longed-for opportunitiesto serve God and learn more about Himbecause her father felt that she was neededat home .

Ruth's choices were once again dictatedto her because of circumstances, but sheresponded with a determined effort toserve Godfrom where she was, and in theways in which she was able . Since she couldnot leave for missions abroad, she beganvoluntary service of a different sort in herarea by voluntarily assisting mothers withyoung children, primarily women from thechurch, and found much satisfaction in thegiving of her time and abilities in thismanner . Furthermore, she worked for oneyear as the caregiver of the local publicschool, doing janitorial-type duties, and atthe end of this year, gave her earnings toMennonite Central Committee to helpfurther their work in missions . Althoughshe may have resented that fact that shehad been denied the opportunity to go toBible School or to complete a voluntaryservice term with MCC. Ruth learned avaluable lesson about service in theprocess: that each person can serve Godno matter where she is and one does nothave to go far away to find opportunitiesto serve others .

In Fall of 1960 Ruth marriedNorman E. Smith, who also was a memberof the Markham-Waterloo Church inMarkham. Their experience of the churchin the matter of marriage is one whichagain dictated their actions and left littleroom for personal choice . Firstly, I find itsurprising, and somewhat sad, that the onlymarital counseling that they received wasan instruction by the bishop telling themwhat they were expected to wear on thewedding day; for my father, it was a darkcolored suit of the regular style with dark,plain shoes, while my mother was to weara white dress, which was to be no differentin style than the customary cape dresses.It amazes me that more time was not spentinstructing each partner of what theirduties would be within marriage, and theexpectations of them in the church,however this was apparently left to thecouple to discover. The wedding ceremonyleft little room for individuality, as therewas a prescribed and uniform ceremonywhich was to be used by all . Ruth andNorman decided that they wanted to havea hymn sung immediately following theirexchange of vows, which seemed to themto be a minor deviation from the norm, andthus they approached the bishop with theirrequest. After much discussion, the bishopreluctantly agreed to allow it ; however, onthe actual wedding day he proceeded withthe ceremony following the exchange ofvows, without permitting a congregational

hymn . Once again Ruth was forced to dealwith disappointment as the church deniedher the ability to make personal choices.

After Ruth was married, she and herpeers in the Markham-Waterloo Churchdecided that they wanted to have SundaySchool for their children . Just as Ruth'sfather had worked from within for change,so too did this group attempt to satisfytheir needs within this church rather thanlook to another church . Over manymonths they met with the bishop to seekpermission to begin a Sunday Schoolprogram since they desired to stay in thechurch rather than leave it . The bishop,however, refused to allow Sunday Schools.Ruth suggests that the bishop feltsomewhat powerless in the situationbecause he had promised the bishop priorto him that he would keep the church asit was when he began, and having madesuch a promise, felt that he would bedishonouring both God and his promiseif he were to allow such changes to takeplace. As a result, all the young couples inthe church as well as those into their early60s formed a group in 1964 which initiallymet in homes where Sunday Schoolactivities began for children while the adultsspent much time discussing where the groupwould go . It was eventually decided thatthey would join the Ontario ConferenceMennonites, but would do so by creatingtheir own congregation, in order to avoidcreating a burden on the existing church inthe area whowould have had to absorb asizable influx of members. The congregationwhich they formed was called SteelesAvenue and they met in the Reesor Church,which had been one of the meeting placesof the Markham-Waterloo Church .

In this new congregation, the womenbegan to meet for prayer and Bible study.Initially they met separately from the men,since as a result of their teachings thus farin their lives (regarding women speakingin the church, etc.) they still feltuncomfortable speaking out and sharingwith men present. My mother fondlyremembers their first meetings as women,at which they each shared with each othertheir faith journeys to date . This was afreeing experience for these women whohad never had a chance to say aloud theexperiences they had, and all that theirfaith meant to them . Not only did thisexperience free these women, but it was atouching and bonding experience whichallowed them to be honest with each other,revealing the masks of piety and saintlinessthat they had worn for so long . For the firsttime these women were permitted to seethe strengths and weakness of one another,and share their personal feelings with oneanother. This created a close bond betweenthe members of this new church, andtaught my mother an important lesson

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about looking at people in a different light,recognizing that peoples' outwardappearances are not always accurateindicators of who they truly are. As thisgroup continued, women from thecommunity began to join them thusfulfilling the desire of this congregation toreach out to those around them . Ruthexplains how this women's group evenreached her mother, who had not followedthis movement . She attended one of thewomen's Bible studies and spread herwings as she had never done before .Ruth feels that this was a life-changingexperience for her. After this experienceshe began to witness to others as she spokewith and interacted with her neighbours .

Another important development inthis congregation was the increasedinvolvement of women in the life of thechurch . For instance, women taughtSunday School, shared in song-leadingand in congregational decision-making .The men expected help from the womenand enjoyed having aid in the burdens ofdecision-making . Ruth can not account fortheir liberal attitude since these men hadbeen brought up in the thought that womenwere not to take part in such matters .

As Ruth reflects on the lasting impact ofher experiences in the Markham-WaterlooChurch, she says that she was made torealize the importance of being able toexercise ministry, living out her convictions,reaching out to those around her, andbeing able to utilize her abilities to furtherthe Kingdom of God. Today, she feels thesatisfaction of being in a setting where shefeels that she is available for God to useher in whatever way he can, and sheencourages each of her children andother young people to do whatever theycan in serving Christ .

In conclusion, as I study the life andexperiences of my mother in the Markham-Waterloo Church, I realize that I havegrown up with a completely differentexperience . I have always felt myself as avalued member of the church and havebeen encouraged since a young age to getinvolved in various aspects of my church .Most importantly, I have been encouragedin my spiritual growth and desire to learn .It is for these reasons that I value thestories and experiences of my mother, forit is through them that I can gain a greaterappreciation for the opportunities that Ihave been given and gain further insightinto the values which my parents havepassed on to me .

Loralvii Smith is a student at Universityof Waterloo . She received The J. WinfieldFretz Awardfor Studies in OntarioMennonite History (.second place) in 1993for this essay .

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People and ProjectsThe Mennonite Historical Society

of Ontario invites submissions to beconsidered for The J. Winfield FretzAward for Studies in Ontario MennoniteHistory. The award is offered annually atthree levels : high school students,undergraduate students/local historians,graduate students . First price is $100 .Second prize is a book for the firstcategory and $50. for the second and thirdcategories . Persons whose submissionsreceive honorable mention will be givena year's membership in the MennoniteHistorical Society of Ontario. Deadline isMay 31 . Address correspondence to theeditor of Ontario Mennonite History,Conrad Grebel College, Waterloo, ON,N2L3G6.

Linda Huebert Hecht received $2,700 .from the Frank H. Epp Memorial Fundto catalogue approximately 1 .700 MCC-related photographs in the CanadianMennonite photo series at Conrad GrebelCollege. Huebert Hecht also hopes toprepare a photographic essay on thehistory of MCC Canada .

Ron Mathies of Waterloo, Ontario, andRobert Kreider of North Newton, Kansas,have been named co-editors of a project toproduce a book for the 75th anniversary ofMennonite Central Committee (MCC) in1995 . The project planners hope the bookwill emerge from essays on MCC by a widevariety of Brethren in Christ andMennonite journals .

The Brethren in Christ Church hasappointed E. Morris Sider general editorof a forthcoming Brethren in ChristEncyclopedia. The encyclopedia will bein one volume of some 600 pages, withtwo columns to a page . It will containsuch subject areas as people, institutions,events and historic sites . A history of eachcongregation, past and present, will beincluded . Projected publication date is1997 . Readers are encouraged to indicatetheir willingness to write one or morearticles by contacting Sider at MessiahCollege, Grantham, PA 17027.

E. Morris Sider is writing a two-volumehistory of Brethren in Christ missions . Onevolume will be a survey history, the othervolume will be a collection of biographies.Projected publication date is 1998 . Sider isengaged in several other long-term writingprojects, including a collection of CanadianBrethren in Christ biographies, a book-length biography of E.J . Swalm, and abook of creative stories based on hischildhood and early years in Ontario.

Elizabeth Bloomfield, who isresearching and writing the history ofWaterloo Township, solicits copies ofWaterloo Township Council's Proceedingsand bylaws, 1855-. These are annualprinted summaries of minutes of allregular and special meetings, with text ofall by-laws, auditor's statements andminutes of Board of Health . Given thegaps and uncertainties in the otherTownship records, this series is especiallyuseful . The largest known set was collectedby John Steckley and is preserved by hisdaughter, Jean . Bloomfield appeals toother families of Township councillors formissing years. Still needed to make acomplete set : 1851, 1852, 1853, 1856, 1857,

Paul Grove of Ringwood, Ontarioreports that documents recently discoveredby him show that construction ofWideman's Mennonite meetinghousein Markham, Ontario began in 1817 . Ahand-written copy of a translated Germandocument . the original of which is dated26 December 1816 . refers to a decision of"the united breathern of the mennonist[society] . . . to build a house to keep godlyservise within, for oure selves and ourechildren ." An account book kept byDaniel Hoover, one of the first knowntrustees at Wideman's meetinghouse,lists donations "for the meetinghouse"beginning in January 1817. Grove hastranslated excerpts from the accountbook and deposited them in the WidemanMennonite Church collection in theMennonite Archives of Ontario.

Kathy Baker is researching thegenealogy of Valentine and Anna(Lederach) Kratz. Valentine Kratz wasthe first known Mennonite preacher inCanada . He was chosen in 1801 for theMennonite congregation now know asThe First Mennonite Church, Vineland,Ontario. The Kratz's had at least elevenchildren . One of them, Barbara Kratz,married Abraham Honsbcrger . Bakerwould like to obtain any informationabout Valentine Kratz, his ministerialservice with the Mennonite Church, andhis family . Address correspondence to herat 2170 Sherobee Road, Apt. #806,Mississauga, ON L5A 3P8.

Lydia Marlene Harder successfullydefended her doctoral dissertation,"A Hermeneutics of Discipleship : Towarda Mennonite/Feminist Approach to BiblicalAuthority," at the Toronto School ofTheology in 1993 . Harder examines howparticular biblical interpretations evolvedwithin the Mennonite theological tradition.She includes a comprehensive bibliographyon the history of Mennonite theologywhich will be useful to others wishing todo further studv in this area .

Marlene Epp received a $3000. grantfrom the Quiring-Loewen Trust to assisther doctoral research on the experiencesof Mennonite women who emigrated fromRussia to Canada after WW 11 .

A biennial gathering of conference-based Mennonite historians, focusing onthe history of Mennonite women, isplanned for 20-22 October 1994 inHarleysville, PA . Marlene Epp will addressthe group on "Rereading MennoniteHistory with a Woman's Eyes."

The first academic conference onAnabaptist Women's History is plannedfor 8-11 June 1995 in Millersville PA .Proposals for single papers/presentationsshould include a 500-word abstract andone-page CV. Contact person isDiane Zimmerman Umble, PO Box 1002,Millersville University, Millersville,PA 17551 .

Mennonite Central Committee'sbi-national Committee on Women'sConcerns celebrated its 20th anniversarylast year with the publication of acommemorative issue of Women'sConcerns Report 109 (July-August 1993) .A complete listing of themes in past issuesof the Report is included on p. 18 .

Reg Good successfully defended hisdoctoral dissertation, "Crown-DirectedColonization of Six Nations andMetis Land Reserves in Canada," at theUniversity of Saskatchewan in 1993 . Goodfocuses on the role of Mennonite blocksettlements in displacing Aboriginalpeoples.

Old Order (Wisler horse and buggy)Mennonites held their last official worshipservice at Martin's meetinghouse in theformer township of Waterloo, Ontario,on 26 December 1993 . Urban sprawl hasshifted the Old Order community northand west so that it is no longer convenientto worship there. The meetinghousecontinues to be used regularly byMarkham-Waterloo Mennonites .

1858, 1859, 1860, 1861, 1862, 1863, 1864,1865, 1868, 1869, 1872, 1873, 1874, 1875,1877, 1880, 1881, 1882, 1883, 1884, 1885,1889 . 1890. 1893, 1895, 1896, 1899, 1900,1905, 1906, 1909, 1910, 1911, 1912, 1913,1914, 1922, 1923, 1927, 1928, 1934, 1935,1936, 1937, 1938, 1940, 1941, 1943, 1945,1946, 1947, 1948, 1949, 1952, 1953, 1957,1958, 1959, 1960, 1961, 1962, 1963, 1964,1965, 1966, 1967, 1968, 1969, 1970, 1972 .