A Pilgrimage Of Faith, J.B. Toews, 1993

e midst of an urban culture? Instabilities in some city churches suggest a transitional adjustment. In the move from the ethnic enclaves of the past into the larger society, Mennonite Brethren have become upwardly mobile and sophisticated. The rural-urban transition also brought an influx from the educational community which as- sisted in spiritual discernment and produced directional influ- ence. The conference-wide study conferences emerged large- ly from the academic community. The broad educational pro- gram of Bible schools, high schools, colleges and seminary was guided by academics and was made possible by the capi- tal of the Mennonite Brethren business community.31 Modernity has had only a minor negative effect on basic Mennonite Brethren doctrinal beliefs related to the existence of God, his revelation in Jesus Christ, and the inspiration of Scripture. There are evidences, however, of a slow decrease among Mennonite Brethren in Bible knowledge.52 Mennonite Brethren recognize a clear difference be- tween the "Kingdom of God" and the "Kingdom of this World" (ninety-five percent). But then eighty-six percent do not recognize great tensions between the commandments of Christ and the laws of a worldly society. This indicates ac- commodation.33 A major concern for Mennonite Brethren emerges from their response to questions on individualism. Forty-nine percent agreed with the statement, "Faith is a pri- vate matter for each to decide and practice oneself.w More than twenty-five percent affirmed the statement, "One's own religion should be more a matter of personal choice than di- rected by the doctrine of the church and standards of behav- 295 A PILGRIMAGE OF FATTH ior." Twenty percent endorsed the statement, "It is not the business of the church to be directly involved in my personal affairs" and nine percent disagreed with the statement, "For me to be a church member means to give and receive mutual admonition about how we live our lives."* The strong individualism reflected in these data ap- peared in the context of strong Pietism, Ninety-four percent recognized that they were sinners and professed that they had experienced a conversion and the forgiveness of sins. Eighty- three percent prayed daily. Forty percent maintained daily personal devotions in Bible reading and prayer and thirty- three percent practiced daily family devotions. Forty-six per- cent believed in tithing, with twenty-eight percent contending that sacrificial giving went beyond the tithe. Fifty-five percent testified that they gave ten percent of their income to the church and cha