A History of the Mennonite Brethren Church, Ja Toews

ual concerns, as expressed in conference resolutions, were often related to local problems and not to the broader social and moral issues of society at large. 40. Cf. H. S. Bender, These Are My People (Scottdale: Herald Press, 1962), p. 44. 41 . Confession of Faith (American Edition), p. 20. The reference to "following Jesus" [Nachfolge) as a mark of the "true church" is probably unique and to our knowledge is not found in other confessions of faith in this context. 42. F. C. Peters, "Group Consensus in Mennonite Brethren Ethics" (Study Paper in private files of the writer), p. 2. 43. "Die Grundzuege der Theologie der Vaeter der M.B. Gemeinde" (Paper presented □t Study Conference in Winnipeg, 1956), p. 32. 44. J. H. Lohrenz, quoted by Unruh, op. cit., p. 327. 45. A Century of Grace and Witness, p. 13. 46. G. Lohrenz, in A Legacy of Faith, p. 183. 47. A. E. Janzen, Mennonite Brethren Distinctiues, p. 18. 48. Marvin Hein, moderator of the M.B. General Conference, in private interview with the author expressed the view that this blending of evangelistic and social concerns was possibly the "genius" of the M.B. Church. 49. Unruh, "Die Grundzuege der Theologie . . ." op. cit., p. 39. 50. Cf. A. J. Klassen's analysis of David Duerksen's sermons, "Roots and Develop- ment . . .." pp. 194-195. 51. See article on "Fundamentalism" by H. S. Bender, in ME, II, 418-419. 52. Ibid., p. 419. 53. V. Adrian, "Born of Anabaptism and Pietism," op. cit., p. 8. 54. The book by Carl F. Henry, The Uneasy Conscience of Modern Fundamentalism is an attempt to correct this one-sided emphasis. 466 HISTORY OF THE MENNONITE BRETHREN CHURCH 55. L. E. Maxwell, long-time principal of Prairie Bible Institute, in his earlier years identified nonresistance with theological liberalism. 56. Daniel B. Stevick. Bcvond Fundamentalism (Richmond, Va.: John Knox Press, 1964). p. 19. 57. Two more recent books on the subject are: Dispensationalism in America I Richmond. Va.: John Knox Press, 1958) by C. Norman Kraus, who takes a more critical approach, and Dispensationalism Today (Chicago: Moody Press, 19651. by C. C. Ryrie, who makes an able apology for modern (revised) dispensationalism. 58. Quoted by Kraus. op. cit ., p. 19. 59. Ryrie. op. fit., p. 29. BO. See J. H. Lohrenz. op. cit., p. 319. HI. A list of these speakers is given by A. A. Toews, Mennonitischc Maertvrer, I, 370-37 [ . 62. Klassen, "Roots and Development . . .," p. 162. 63. Cf. The Neir Scofield Reference Bible, p. 997 (footnote). 64. The one-sided emphasis on the "eternal security" of the believer (as found in both Fundamentalism and Dispensationalism) is also based on an arbitrary selection of Scripture passages, where the promises are appropriated and the warnings rejected. 65. Adrian, "Born of Anabaplism and Pietism," op. cit.. p. 7. CHAPTER XXII 1. Cf. Isaac, op. cit.. p. 182. 2. Cf. Unruh. op. cit.. p. 280. ■i. See section on "Spirit