In August 2024, my paternal family gathered in Montezuma, Georgia, for a reunion. Most of my family who attended the two-day event came from the Beachy Amish Mennonite tradition. We greeted one another, told old stories, asked new questions, sang hymns, and held an auction to pay for the expenses of the reunion. Over one hundred attended from Bolivia, Costa Rica, Texas, Missouri, Kansas, Virginia, Michigan, and Georgia.
Seventy years ago, my grandparents moved from Norfolk, Virginia, to Georgia with other Beachy Amish families. They sought farmland with fewer pressures of commercialization and development, aiming to move away from the most extensive U.S. naval base. A group of Beachy families bought farms in the red dirt soil of Montezuma in Macon County, Georgia. It wasn’t easy to farm in Montezuma initially, but eventually, they succeeded with dairy operations and crop farming, including cotton.
A large Beachy Amish Mennonite church emerged in Montezuma. My Grandfather Simon L. Yoder, ordained by lot at age 26, was one of the ministers. In the early Georgia years, he preached in German, but as he got older and the language in church shifted to English, Simon ended his preaching in the mid-1970s because it was too hard to express himself in a sermon in English. Probably thirty of Simon and Lydia Yoder’s descendants have become ordained ministers. Others have gone into self-sustaining missionary work in Costa Rica, Bolivia, Panama, Mexico, and Ecuador.
The reunion taught me again the value of accepting others who are different than I am. My wife and I were graciously accepted and never challenged for our different Mennonite lifestyle. We also accepted our relatives, whom we only see every 3-4 years, at these reunions. To open the reunion, I read from my Grandfather’s parallel German-English Bible from Psalm 102:18, “This shall be written for the generation to come: and the people which shall be created shall praise the Lord. (KJV)” It seemed fitting to read the verse, as my grandparents have 1,701 descendants.
(A devotional shared with the Board of Brethren & Mennonite Heritage Center, May 2024)
Our spiritual and biological ancestors came to the Shenandoah Valley seeking peace. In the 1750s, Dunkers migrated to Virginia. By 1860, Dunkers had seventeen church buildings in the Shenandoah Valley. It helped with migration when the Great Valley Road improved in the 1840s, making travel to Rockingham County easier for the second and third wave of Dunker immigrants.
The Mennonites also came seeking peace, migrating to Virginia in 1728. However, their settlements were short-lived as they were forced back to Pennsylvania during the French and Indian War (1754-1763). They returned in large numbers after the Revolutionary War, again seeking peace, settling in the Linville Creek region of Rockingham County. By 1860, their perseverance had borne fruit, with seven congregations established in Virginia.
Dunkers and Mennonites came to Virginia amidst the enslavement of Africans. They sought peace after European settlers pushed the Catawba, Iroquois, Algonquian, and Siouan further west.
During the American Civil War, seventy-two young men, about half of them Dunkers and half Mennonites, headed north, seeking to escape the clutches of Confederate conscription. Though they sought peace, the men were caught by two scouts, only two, and then imprisoned in Richmond. There, the Dunkers and Mennonites convinced the Confederate government of their principles of peace and nonresistance, and the legislators gave the Brethren and Mennonites exemption from fighting in the war.
Our Brethren and Mennonite paths of peace continued to intersect into the twentieth century. In the early 1900s horse and buggy era, Mennonites couldn’t always go to their church because of distance, mud, or snow, so they visited nearby Brethren, Baptist, and other denominational churches. Mennonite Samuel Blosser figured out how to artificially incubate chicken eggs in 1885, while Brethren businessman Charles Wampler Sr. was the first to incubate turkey eggs in 1922.
In 1909, Henry and Bettie Keener led the vigorous twentieth-century Mennonite mission movement in West Virginia. Henry moved to Harrisonburg from Maryland, attended Bridgewater College, and was ordained by the Mennonites for mission work.
The Brethren, Quakers, and Mennonites united in their pursuit of peace and worked together after World War I. Their collective efforts led to the creation of the Civilian Public Service, which allowed conscientious objectors to perform alternative service during World War II.
During the 1960s, Charles Zunkel, pastor of Mill Creek Church of the Brethren, chaired The Rockingham Council on Human Rights. Zunkel worked on a steering committee with John A. Lapp and Eugene Souder, both Mennonites. The Council on Human Rights used the church’s influence and teaching for needed social change without conflict and violence. They worked to acquire housing for African Americans in Harrisonburg, integrate public schools, reform the hospital to assist African Americans better, and sought to have restaurants serve African Americans. Zunkel and Lapp went together to attend Dr. King’s “I Have A Dream” speech in August 1963.
A full-page Daily News-Record ad appeared on January 31, 1967, strongly opposing the U.S. war in Vietnam. The writers addressed their letter of concern about Vietnam to the U.S. President and members of Congress. About half of the several dozen well-known Valley signatories were Brethren, and half were Mennonites.
In 1973, leaders from sister denominations attended when four to five thousand Mennonites met under a large tent at EMC for their national gathering. Dr. Wayne F. Geisert, Bridgewater College President and Moderator of the Church of the Brethren, attended the week-long Mennonite Conference in Harrisonburg. During the 1970s, Brethren and Mennonites worked together in a local chapter of New Call to Peacemaking.
A Church of the Brethren farmer, Fred Smith, joined Mennonite Pastor Eugene Souder, and they chaired the Rockingham Concerned Citizens in 1979. They worked hard but did not stop Coors from building a brewery in the Shenandoah Valley. Souder raised moral concerns about alcohol, and Smith opposed the pillaging and commercialization of 2000 acres of prime farmland.
Since the early 1990s, the Brethren and Mennonites have worked together to produce a thirty-five-volume Believers Church Bible Commentary. Scholars like Christina A. Bucher, Church of the Brethren, and Mennonite theologian Willard Swartley led the project. Many of us sing from Hymnal: A Worship Book, a testament to our shared values and beliefs prepared by churches in the Believers Church tradition. A dozen musicians from the Church of the Brethren and an equal amount from the Mennonite Church (MC) worked on the hymnal project, produced in 1992.
Since 1989, many Ukrainian families have migrated to the Valley, seeking peace like Mennonites and Brethren. The Ukrainian immigration story is much like the Mennonite and Dunker stories of the 19th century—each group came seeking peace. A JMU professor credits the Mennonites and Brethren for helping many immigrant families in the past four decades, like the Ukrainians who came seeking peace.
John Jantzi, administrative executive of the Shenandoah District of the Brethren, grew up Mennonite in central Ohio. Jantzi’s father taught me at Rosedale Bible College when I was a young man. Jantzi and I come from the same Mennonite background. Our fathers were both named Elmer, and both lived from 1925 to 2007. Both John and I came to the Shenandoah Valley seeking peace.
I’ve driven to the farms of two millennial Mennonite families from Augusta County who attend Zion Mennonite Church in Rockingham County. They bring their children on a 45-minute one-way drive to Broadway, Virginia, where my wife and I attend. We’ve traveled to visit them on several occasions, taking them a meal when a baby arrives or showing up for a cookout. Both families live along Westview School Road, and I was surprised recently to discover that the Shenandoah District Church of the Brethren office is at the corner of Westview School Road and Valley Church Road; we’ve driven by the office many times, not knowing it was there.
Perhaps that’s an analogy of Mennonites and Brethren in the Shenandoah Valley. We’ve lived side by side in Rockingham and Augusta Counties for 250 years or more, often passing each other. However, for twenty-five years, we have worked together at this wonderful Brethren & Mennonite Heritage Center, an invaluable resource for all to come and learn the story of denominational cousins who came seeking peace.
On May 14, 1980, while students on the EMC campus in Harrisonburg, Virginia, used typewriters, a wooden card catalog with drawers in the library, and wired landline phones to call a friend in another dorm, one of the more memorable chapels in campus history occurred. Jim Bishop sat on the auditorium’s front bench. Student leaders surprised and honored Dr. Myron and Esther Augsburger for their fifteen years of service to the college, 1965-1980. Ordained in the Virginia Conference, Myron Augsburger spoke in North America and other continents, raising the school’s profile. Enrollment doubled during his tenure, and in 1980, it peaked at 1,014 full-time undergraduate students. Myron pulled a rope to conduct a prank the students affectionately set up for him since he had dealt with pranks in the chapel during his presidency. Confetti, balloons, and rice cascaded onto the cheering, roaring, appreciative, and packed Lehman Auditorium crowd with people sitting in the balcony. Jim Bishop’s younger brother, Michael, directed a rousing rendition of “606,” a hymn from The Mennonite Hymnal.[i] Among the undergraduates in the auditorium were students from across the United States, including from the Virginia Mennonite Conference, some of whom wore the traditional prayer veiling. That Wednesday chapel, at the end of the school year, with spiritual input, robust singing, and sharing from the legendary Augsburger couple, during an era of growth and good feelings, was one of the high moments of college life at EMC during the twentieth century.
[i] Elwood Yoder and his wife Joy Risser Yoder, married six months earlier and undergraduate students at EMC, attended the May 14, 1980 chapel. For more information about the chapel, see “606: The Persistence of Community,” a video by John L. Ruth, at https://discoveryvirginia.org/606-persistence-community, and Donald B. Kraybill, Eastern Mennonite University, 2017, 235-236.
David Augsburger helped me discover new courage several years ago. Afterward, I understood the Spirit’s presence in our conversation, like an Emmaus road epiphany. David had a remarkable presence when he conversed with me, giving his new friend full attention. As told in the following stories, David walked the mile with three travelers and helped them bear their load in the face of uncertainty, pain, and separation.
1) At the 2019 Mennonite Church USA Convention in Kansas City, Missouri, I saw Dr. Augsburger (1938-2023) in the large delegate assembly hall. I hustled across the room to introduce myself to David. He was friendly, and when I said I was writing a bicentennial history book about the Trissels Mennonite Church, Broadway, Virginia, he fully engaged with me and began telling stories. David’s detailed accounts from fifty-five years earlier came so fast from his incredible memory that I asked him to slow down and give me an interview when I could record his stories.
A year later, during COVID, David came prepared for an hour-long Zoom interview; he was in California, and I was in Virginia. David told me story after story about his formative ministry years in the 1960s as a pastor and radio speaker. He was hired at Trissels Mennonite Church when he was twenty-four, in 1962, serving until 1971. With his low and soothing bass voice and a keen theological mind with the gift of rhetoric, he became the main speaker on The Mennonite Hour radio ministry in 1966, broadcast on over a hundred stations by the end of the ’60s.
After forty-five minutes of listening to David’s pastoral stories, he sensed I was carrying a load of concern in my heart. David encouraged me to talk about being a Mennonite Church USA delegate and the difficulties I was experiencing, and he soon drew upon his professional counseling tools. By the end of the hour, I had been heard, encouraged, blessed, and prayed for. Following the interview, through tears, I realized I had been on the Emmaus road with a traveler who helped me carry the load.
2) In the mid-1960s, Pastor David Augsburger hurried to the house trailer of a depressed and dangerous man who lived near Trissels Mennonite Church. The neighbor occasionally came to church, and David knew the man, but on this day, he sat inside his house with a loaded gun. A neighbor had called Pastor Augsburger, asking if he would help. With a booming voice, David approached the door and announced his arrival. The man inside told him to stay away, but David continued to speak so that he knew David intended to open the door and enter.
When David, about twenty-five, sat down on the sofa in the house, unharmed, he asked why his friend was sitting in the house with a loaded gun. The response was that the man’s wife had left him, and he intended to use the gun on her. At the end of an hour of conversation with David, the man broke down and wept. Then he stood up, took his gun outside, and chopped his gun to pieces. David explained that for this mountain man, his gun was like a right arm, and to destroy it meant a change had taken place. David talked to the man’s wife and got the two together, and he agreed to shape up. David’s courage to open the door and enter, his presence in that house trailer with a loaded gun, his counseling abilities, and his willingness to walk the mile and bear the load defused a dangerous situation.
3) From a man struck with polio early in life, who walked with a limp and a crooked cane, David Augsburger learned that “every person is beautiful in God’s eyes.” David stated that he didn’t learn that truth in seminary but in the bee house of Dan Showalter, the man with polio. Dan tended bee hives at different places around the Trissels Mennonite Church community. One day in 1966, Dan Showalter taught David a lesson he never forgot.
Dan gave David a taste of each kind of honey he raised, and the taste varied depending on where the bees drew their pollen. David learned from the experienced Dan Showalter that each person is unique and special in God’s eyes, just like each variety of sweet honey in Dan’s collection tasted different. But David learned something else that day—that Dan Showalter had a son who had joined the army and was estranged from the Mennonite community. The son had left because of a Mennonite minister who didn’t try to get to know him, so he was gone, in Germany, in the U.S. Army.
David attended the World Congress on Evangelism in 1966, held in Berlin, Germany. David told Dan he wanted to meet his son in the army. When David met the Showalter son at an airport table in Germany, the son began to weep. No pastor had ever cared to get to know him, to find out about his journey, or to walk the mile with him. But in Germany, far from the bee hives of the soldier’s youth, sat David Augsburger, twenty-eight, younger than the Showalter son, and they talked for two hours. David suddenly looked at his watch and realized his airplane would depart in four minutes. They dashed to the gate, and David only made it onto the airplane because Showalter, a U.S. military man, used every advantage he had in Cold War Germany to get David driven by car to the plane, which he boarded.
Like on the Emmaus road, Dr. David Augsburger walked with three travelers, listened to their stories, and helped to carry their load. In God’s eyes, every person is beautiful— a lesson David Augsburger learned in a Rockingham County bee house became his guiding star.
Trissels Mennonite Church, Broadway, Va., held a tree-planting event at the end of its three-day bicentennial celebration. I was privileged to speak on October 21 and at the tree-planting Sunday, October 23, 2022. Here’s a link to a video of my short speech.
I try to light a candle in the darkness whenever I can, even in my work. Perhaps especially in my work. The apostle Peter wrote that we’ve been called out of darkness into God’s wonderful light (1 Peter 2:9). So what’s my work, and what’s this light?
My day job is teaching high school students world history and the Bible. Today, I’ll meet 19 bright and eager juniors in AP World History Modern. It’s the most academic driven course I teach, with a national College Board curriculum. In that world history curriculum, I tell stories of saints, missionaries, and those who spoke for the downtrodden and oppressed. Today I’ll tell the story of Bartolome de Las Casas, a 16th-century Dominican friar who worked in the Caribbean, challenging the Spanish government to stop the brutal enslavement of indigenous peoples and slaves.
My work is also to collaborate and work with the faculty at my high school. These are my friends, my cohorts, and colleagues. They encourage me, give me insights, and help me to laugh at kids and life. Recently I was invited to share a Christmas devotional with the entire K-12 faculty and staff at EMS.
This fall, I worked to help bring a little light to a food pantry near Washington, D.C. Capital Christian Fellowship needed more food boxes, and so the National Honor Society students and sponsors, of which I am one, engineered a food drive to fill 80 boxes. It was fun to see them loaded on a pickup truck and driven to the church.
Another element of my ongoing work is to produce a quarterly journal, Shenandoah Mennonite Historian. The next issue features the Show Towel of a young Mennonite bride from Rockingham County, Va., who made a beautiful work of art for her groom to be. The date on the Show Towel is 1826.
My work, flowing out of the apostle Peter’s writing, is to declare the praises of God, who called me out of darkness into his marvelous light.
My work includes writing a Trissels Mennonite Church bicentennial history book. I spoke recently at a Virginia State historical marker sign dedication at Trissels Road and Route 42, Rockingham County, Va. Seventh generation descendants of the earliest Mennonite settlers to the Linville Creek attended the event on a blustery Sunday afternoon in November 2020. The sign, describing Trissels’ bicentennial, marks the first in a series of celebratory events over the next two years.
In 1952, Samuel O. Weaver’s high
school English teacher insisted that he learn how to diagram a sentence. Sam saw
no need to learn how to diagram a sentence, and he told A. Grace Wenger, his
EMS teacher, that he intended to return to Newport News and milk cows for his
brother. She replied to Sam that he didn’t know where the Lord would call him
and that he should learn how to diagram a sentence. Sam graduated from high
school, college, and earned a Master’s Degree, though sixty-seven years later,
in a 2019 interview, Sam laughed and admitted that he still does not know how
to diagram a sentence!
In spite of not being able to
diagram a sentence, God used Sam in a mighty way during his twelve years as
principal of EMHS, 1969-1981. A. Grace Wenger was right—Sam didn’t know where
God would lead him or in what capacity he would serve the church. It was in the
late 1960s that Sam was called to lead Eastern Mennonite High School as it
sought to become independent from Eastern Mennonite College.
Dr. Myron Augsburger, President of
EMC, needed a high school principal with financial and marketing skills. So he
hired Sam Weaver to head the high school in 1969. To lead the high school, Sam needed
training in education, and he enrolled in a Master’s program at James Madison
University. In the meantime, Weaver relied on dependable teachers already
working at EMHS, like James Rush, David Mumaw, Lois Janzen, Harvey Yoder,
Marvin Miller, Ron Koppenhaver, Gloria Lehman, Esther Augsburger, Sam Strong, and
Vivian Beachy. In 1977, Sam hired Ernest Martin to develop the academic program
at the school. Knowing little about academics, Sam acknowledges that “Ernie
saved my hide,” by establishing increased trust and reputation in the community
for curriculum at the high school.
Sam Weaver and Dorothy Shank 2019 EMHS (Andrea Wenger photo)
In the fifteen-year process of
creating an independent high school, Dorothy Shank ably chaired the EMHS Board,
1974-1981. In an era when few women served as leaders in the Mennonite church,
Dorothy prayed about the decision, and then said she would help the school as
the first woman chair of the Board. It was Dorothy, in an interview, who stated
that we all stand on someone else’s shoulders and that it is important to
recognize God’s faithfulness in launching a strong and independent EMHS in the
1970s.
Eastern Mennonite School began as a
high school in 1917, but it soon added junior college classes. When the junior
college grew into a four-year program and earned accreditation in 1947, it
created an identity problem for the high school. By the early 1960s, with
enrollment growth in the college, visionaries in Virginia Mennonite Conference
got busy and built a separate building for the high school in Park View, first
used in 1964. Over Christmas break in 1963-1964, students and teachers picked
up books from the college library and moved them to the new high school campus
nearby on Parkwood Drive.
A few years after the high school
moved into its new building, the EMC Board wanted the high school division to
support itself, and according to the college’s business office, EMHS was
operating at a deficit. In 1967, according to EMC accounting methods, the high
school deficit was over $69,000. The Executive Committee of the EMC Trustees,
which presided over the high school, asked the high school to balance its
budget within five years. With Sam Weaver at the helm of the high school, the
school reached a balanced budget by 1973. While Sam was the Principal, he gives
credit to people like Daniel Bender, Dwight Wyse, Shirley J. Yoder, and Glendon
Blosser for helping to set the financial ship of the school in good standing.
The years of Sam Weaver’s
leadership at EMHS, 1969-1981, were tumultuous years in the United States, with
the Vietnam War, an era of rebellion and protest for youth, and rising
inflation driven by rising oil prices. Still, students kept coming to EMHS,
from as far away as Pigeon, Michigan, Sarasota, Florida, the Tidewater region
of Virginia, and northeast Ohio. By 1977 the high school had 277 students, with
a waiting list. Sam’s Christian education philosophy relies on ownership of a
student’s education from the home, the church, and the Christian school.
Students tested Sam’s leadership, to be sure, but the school grew in many ways
and earned its charter in 1982.
Dorothy Shank remembers that during
her tenure as Board Chair in the late 1970s she worried when good teachers left
EMHS for other positions. She prayed God would send the school good replacement
teachers. She especially worried when Marvin Miller, an outstanding music
teacher, 1966-1981, left EMHS. “But,” Dorothy rejoiced in the interview, “God
brought in Jay Hartzler,” another exceptional music teacher.
In a 2019 interview with Sam Weaver
and Dorothy Shank, they noted the excellent support for the high school from
Virginia Mennonite Conference churches in the 1970s. Sam visited Districts and
churches and encouraged support. Consequently, churches in Virginia Conference
stepped up and supported their high school, through a Congregational Aid Plan
formulated by Glendon Blosser. Sam notes the way Conference Districts sent
delegates to the Board meetings, like Robert Mast from Chesapeake, Va., and Ike
Oberholtzer from Newport News. In return, the EMHS Touring Choir began a spring
circuit of singing in many of the supporting churches, leading them in worship
and song.
Programs and buildings seemed to
spring up in the 1970s, attracting many students to attend. The school built a
new fine arts addition in 1972, and while Dorothy Shank served as Board Chair,
the school added a gymnasium, finished in 1976. In Park School, a former public
school located next door to the high school that EMHS used as early as the
1960s, the high school set up an Industrial Arts program and Art program. The
college set aside rooms for high school students in Maplewood dorm, and to the
present has not charged for the use of Lehman Auditorium for the annual high
school graduation.
Dorothy Shank remembers that the
tone of moving toward separation was tense at times, but by 1982 the two
schools went different directions on amicable terms. And Sam Weaver, the
balding principal who established the financial and church-based foundations
for the school, decided it was time for him to move on. In 2019, an EMHS faculty
member publicly recognized Sam at the annual National Honor Society Induction,
when his granddaughter, Julie Weaver, joined the society. As Principal during
the 1970s, Sam had signed all of the Honor Society documents.
It is not by our power, as Dorothy
asserted, but by God’s grace and faithfulness, that EMHS moved toward
independence from the college in the 1970s. There had been those at the college
who entertained ideas on what to do with the building should the program be
discontinued. With good leadership, EMHS became a viable church school, a
process that began in the 1960s and culminated with a charter in 1982.
What does a letter buried in an Indiana archive have to do
with questions about staying in Mennonite Church USA today? Quite a bit, I’d
argue. The letter, which I found in our denominational archives eight years
ago, reveals that some of the earliest Virginia Mennonite leaders believed in
the value of a church-wide association of congregations. Upon finding the
letter, I had a little party of one by the copying machine in the lobby. Since
then, I’ve discovered more stories confirming that in each era, Virginia
leaders have spoken for, written about, and defended the value of staying with
the denomination. Please consider these brief vignettes that I think provide
significant direction for today.
1853: That thin
and yellowed letter in the Indiana archive came from the pen of Virginia
Mennonite Bishop Martin Burkholder. Thirty-six, he wrote a letter to a
Pennsylvania Bishop friend, and asked that he and other ministers in Lancaster
Conference consider helping him create a general conference of Mennonites. Burkholder
and Bishop Samuel Shank Sr. made several circuit trips to Pennsylvania, Ohio,
New York, and Canada, asking for a general conference to be formed, but to no
avail. After Bishop Martin Burkholder passed away a few months before the Civil
War began, it would be decades until his vision for a Mennonite association of
area conferences came into being. The great irony of my search in libraries and
archives along the east coast, and then finding the letter in Indiana, 157
years after it was written in the Shenandoah Valley, is that having a national archive
is one outstanding rationale for staying with a denomination long term.
1897: A year
before the Mennonite Church got organized in 1898, Virginia Bishop Lewis J.
Heatwole traveled to Elida, Ohio, for preliminary meetings. He and other
ministers like Christian Good and Samuel M. Burkholder went to see what was
happening, and to report back to leaders in Virginia. L. J. Heatwole faithfully
traveled to the early meetings of the Mennonite Church, and kept Virginia
Conference informed about wider church developments. With L. J. Heatwole’s
clear leadership toward participating, Virginia Conference joined the Mennonite
General Conference in 1911.
1919: When
Virginia Mennonite Conference met a year after World War I ended, it adopted
eighteen fundamentals of faith. Conservative in nature, the articles were
adopted, almost word for word, two years later by the Mennonite Church.
Virginia Conference’s action, adopted at my home congregation in Broadway,
Virginia, October 18, 1919, held significant influence and sway on the
Mennonite Church for nearly two generations.
1942: When
critical ministers urged Virginia Conference to leave the Mennonite Church
during WWII, Bishop John L. Stauffer reacted strongly. Though some thought the
broader church had become too liberal, Stauffer stated that Virginia needed to
stay and not leave. Bishop Stauffer, then President of Eastern Mennonite
College, had significant church wide experience, and he urged the Conference to
stay in the denomination. Stauffer’s voice, along with others, won the day.
1981: Ruth
Brunk Stoltzfus waited patiently to speak at the Mennonite Church Convention in
Bowling Green, Ohio. The hot topic was whether women could be involved in
ministry. Her speech at an open microphone stirred many, and helped to create
action in the direction of accepting women in leadership. Virginia Bishop
Glendon Blosser ably and gladly served as Moderator at the 1981 Bowling Green
Conference, the seventh of eleven Virginia Mennonite leaders to serve as moderator
of the denomination.
1997: My wife
and I took our family to Orlando, Florida, for the Mennonite Church General
Assembly in the summer of 1997. While our three young children enjoyed the fun
times for kids and we soaked up the Florida warmth, I served as a delegate from
Virginia Conference. We took our kids to Disneyland after the Mennonite Church
made proactive plans to integrate with the General Conference. Owen Burkholder,
from Harrisonburg, served in 1997 as both denominational moderator and as
Virginia Conference minister, the lead executive staff position.
2019: Today’s issues are different than in the past, but in other ways quite similar. I teach history and Bible to descendants of Bishop Martin Burkholder, whose letter I found in Indiana. I try to help them understand the high value their ancestor held in organizing a general conference. Further, I will take a bit of Bishop Burkholder’s spirited vision with me when I serve as a delegate at the 2019 Mennonite Church USA Convention in Kansas City. My reading of Virginia Mennonite Conference history is that at each turn in the road of divisive issues, key leaders in Virginia Conference have spoken in favor of participation in the wider denomination. Such is the direction I would urge today.
