Center for the Evangelical United Brethren Heritage TELESCOPE-MESSENGER United Theological Seminary, Dayton, Ohio I Vol. 20 No. 1 Winter 2010 EUB Missionary by Adoption by Ehrhardt Lang Ernst Friedrich Lang, my father, was born in 1897 and became engaged to Dorothea Bartsch, the in the village of Benningen in southern pastor's eldest daughter. When he proposed marriage Germany. The son of grape farmers, he was baptized to her and revealed that he saw his life being steered as an infant in the local Lutheran Church, in which he toward missionary service in Japan, she was reluctant was also later confirmed. to accept the proposal and asked for time to consider Ernst Lang was pursuing business studies it further through prayer. After more than a week when he experienced a profound Christian Dorothea send Ernst a written response. It said: "I conversion. This occurred will bear my cross." When her sister because of two influences. One learned that Dorothea had sent such was the Sunday school teaching a reply, she scolded her severely, of a devout farmer in his home saying: "How can you expect Ernst church and the second was to be happy about such a reply?" through the reading of the book But my father was delighted and All of Grace by the great London saw it as an affirmation of his preacher C. H. Spurgeon-a book missionary calling. that had just been translated into In 1928 my father and two German. A blind young man other Liebenzell missionaries left asked for this book to be read to for Japan where he began an him, and my father agreed to do evangelistic and educational it. As my father described it later ministry in the harbor city of it was one blind man helping Yokohama. Two years later, another blind man to see. The Dorothea joined him, after having book's message of God's grace also completed her two years of Rev. & Mrs. Ernst Lang had a transforming influence on study at the Liebenzell school. They my father's life. were married at the site of their Meanwhile my father took employment at missionary service in Yokohama where they served the German state bank. Soon, however, he could no for the next 40 years, including the years of World longer resist a call to preach. He enrolled in the War II. Lutheran-related Liebenzell Bible School for Their work grew in proportion to their years preachers and missionaries located in the Black of ministry and they were blessed to establish three Forest regwn of Germany. The Liebenzell strong Christian congregations, all of which continue Missionary Society was a German pietistic to this day under Japanese pastoral leadership. expression of the great world missionary movement When the destruction of World War II in that had been spawned in Europe through the inspired Germany made financial support from Liebenzell spiritual vision of Count Zinzendorf and John and impossible after 1945, my parent's missionary work Charles Wesley. Liebenzell' s methods were patterned and family survival was sustained for more than a largely after the China Inland Mission founded by year by the generosity of Christian Gis in the U.S. Hudson Taylor, the famous missionary to China who military occupation. Chaplains at the Army camps had immersed himself into the Chinese culture in who became aware of our family's plight collected order to. bring the Gospel to its people. offerings and supplies for us from the soldiers in their Following his training at Lebenzell, my barracks and urged them to write to their home father took an internship in Berlin at the church of a churches for additional contributions for our needs. well-known pastor-evangelist of the city. Here he met Many packages arrived making the opening of each one like an experience of Christmas. There were also When my father died at the age of almost 92 monetary donations that were critically needed on August 13, 1989, at Arroyo Grande, California, he during this time. It seemed as if miracles abounded to was survived by his wife of 59 years. My mother died enable our survival. in 1995, also at the age of 92. Each of their six During this time my father met Dr. Paul S. children is now a U.S. citizen, and all but one Mayer, a veteran Evangelical United Brethren graduated from EUB colleges. Two sons [Ernie and missionary in Tokyo who had recently returned to Ehrhardt] served as BUB/United Methodist Japan after having served there prior to World War clergymen until their retirement. My parents were II. He had returned to teach at the Tokyo Biblical blessed with 13 grandchildren. When Dr. Paul Mayer Seminary where my father also taught. When my passed away after his retirement in America, he father learned from him about the EUB Church he requested that his ashes be interred in the mausoleum became fascinated by the German roots of this of the "Church of the Fresh Flowing Water" in American denomination. Dr. Mayer, in tum, was Yokohama, where they are today, held in honor by shocked to hear about the precarious financial the Lang family and hundreds of Japanese Christians. situation in which our family lived and did its The Lang family will be forever grateful to Dr. missionary work. This prompted him to propose an Mayer and the EUB Church for its adoption that amazing idea of having our family and our work enabled our family and our missionary work to adopted by his denomination. After Dr. Mayer continue in the critical post-World War II years. consulted with his mission board in the United States, this unprecedented plan was generously accepted, About the Author and we, as German missionaries from a Lutheran background became official missionaries and Ehrhardt Lang is a retired United Methodist members of the Evangelical United Brethren Church. clergyman living in California. He was a member of This made possible a significantly larger ministry for the initial Youth Mission to Youth team in 1956 (see Christ in the critical post-war years. Telescope-Messenger, Volume 15, #2, Summer 2005, The denominational support, together with p. 3). In 1957-58 he was one of the first four "YES continuing help from American Gis and Japanese men" (Youth Evangelism Service Program) an Christians, enabled my father to launch the outgrowth of the Youth Mission to Youth effort. The Yokohama Gospel and Medical Mission that following year his brother, Ernie, served as a ministered to thousands of war-injured and "YES man." traumatized persons and families. Combining evangelistic ministry with the best available medical help, most of which was supplied by the U.S. military and several Christian Japanese doctors, the work Telescope-Messenger grew to become one of the most widely-known and effective Christian ministries in the city. Christian Is published twice yearly by the Center literature, counseling, and Gospels of John were For the Evangelical United Brethren Heritage made available in the waiting room to every patient. United Theological Seminary Literally hundreds found faith in Christ at the same 4501 Denlinger Road time that bodies were healed, mended, and cared for. Trotwood, OH 45426 From among these new Christians was born the largest Protestant church in Yokohama at that time Editor: Robert L. Frey the "Church of the Fresh Flowing Water" Compositor: Patricia Frey [Shimizugaoka Kyokai]. Printer: Mound Printing Co. Inc. Eventually the work included a seamen's mission at the harbor, a nationwide radio ministry Correspondence should be sent to the editor at (featuring a daily devotional moment), a Christian 1356 Hidden Creek Drive literature outreach, regular prison evangelism, a Miamisburg, OH 45342 Christian mausoleum, and two Christian kindergartens with more than 300 children in each. [email protected] From this work have come scores of Christian households in Japan, many Japanese pastors, and several Japanese missionaries to other parts of the world. 2 Thirty-Eight Years at Bethesda (1962-2000) by Josua Buchmiiller The Deaconess Program was developed most extensively in Europe. The Evangelical Church's Deaconess Society in Europe began in 1886. Hundreds of young women joined the movement. All of them were nurses or pastor's assistants. They wore distinctive garb and were cared for by the church during their lives. The mother house in Wuppertal-Elberfield owned and operated a large hospital and established branch societies as well as hospitals and homes in Germany, Switzerland, and France. Deaconesses operated hospitals and homes in Germany, Switzerland, and France. In 1938 there were 647 deaconesses in Germany and 159 in Switzerland (Behney & Eller, History of the EUB Church, p. 351.) One of these homes/hospitals was in Basel, Switzerland. From 1973 to 2000 Rev. Josua Buchmiiller was the director of this large organization. Shortly before I retired as Director of the Diaconal seminary paper on Theodor Fliedner, founder of the Center of Bethesda (Diakonat Bethesda) almost first deaconess society in Germany in 1836. ten years ago, I realized I had something in common During my post graduate year in the United with the man at the pool in Jerusalem whose story is States as a member of the EUB Youth Evangelism told in John 5- the number of years! Whether the 38 Service Team [known as "YESmen"] and as a years referred to the man's age or to the duration of student at Evangelical Theological Seminary in his suffering, in any case my situation Naperville, Illinois (1961-62) I was was quite different. I had been granted asked by Bethesda if I would be the privilege of good health and the willing to become a chaplain after blessing of being a member of a large my return to Switzerland. I accepted care team that assisted people in times the position and 11 years later when of sickness and old age. In contrast to my predecessor retired, it seemed New Testament Bethesda in Jerusalem natural to assume his persons seeking help at Bethesda in responsibilities. So Bethesda Basel did not have to lament: "I have no became my destiny. The governing one to help me!" body reelected me every four years I served as chaplain from 1962 thereafter and the bishop confirmed to 1973. After my election as director my assignment annually. Neither (CEO), I was responsible for the whole had I chosen this work nor did I of the institution's activities, including ever feel free to bring it to an end the hospital in Basel, the nursing home until retirement beckoned. near Zurich, and professional training The number of deaconesses programs in both locations. By 2000 there were about declined from about 90 in 1973 to 54 by 2000. The 600 people on the staff and 170 students. Together change to a majority of employed people on the with the Oberin (the title "head nurse" would not growing staff came about gradually. Together with cover the spiritual and social aspects of her duties) I the Oberin I endeavored to preserve and to strengthen was also responsible for the deaconess community. the diaconal aspects of the institution and its To this position I was both elected by Bethesda and activities. My main personal contribution to this aim assigned by the bishop as a member in full was my share in proclaiming the Gospel in worship connection with the Annual Conference (EUB first services and during devotional times. I kept to this and United Methodist since 1968). even in times when my leadership task was extremely My twin sister had become a deaconess demanding. At times it was a difficult "double" during the years of my study at Reutlingen function, but preaching and teaching also was a Theological Seminary (now the Theologische source of personal refreshment and the realities of Hochschule Reutlingen). As a result I developed an management made the preaching practical. interest in the origin and history of the deaconess Since my retirement in 2000 I continue to movement and its role in not only my own preach occasionally in the Bethesda congregation denomination (Evangelische Gemeinschafl) but in the (which is also a "charge" within the conference larger societal context as well. The result was a system) when asked by the chaplain to fill in when she is absent. 3 Toward the end of my active service as There had been a period when young women director and in the decade of my retirement there joined the deaconess community giving hope for have been many changes in the health care system renewal and for growth in the future. But social and in professional training programs. The number of changes eventually resisted further developments in deaconesses has continued to decline, the great this direction. In my judgment the legal and majority being retired because of age. National health organizational steps that have been taken are an care changes have resulted in changes to the legal appropriate response to the present national situation. form of the institution. In September 2009 a General By now all the diaconal institutions initiated by Assembly decided to convert the Association into a deaconesses of the Evangelical Association (EUB Foundation as a new holding company with three Church) and the Episcopal Methodist Church in separate non-profit corporations (hospital, nursing Germany and Switzerland in the late 19th and early home, training programs). 20th centuries have experienced the same The diaconal orientation has been carefully developments. incorporated in the basic documents of the institution, but how it will be maintained in the future will About the Author depend on the persons in charge- as it did in the past. A new association with only the deaconesses as Josua Buchmiiller is a graduate of the Evangelical members has been established and given the financial Church's seminary in Germany. In 1961-62 he was a youth evangelist in the YESman program in the U.S. He is means to provide for cost of living expenses, health retired and lives with his wife in Basel, Switzerland. Their care, etc. This has taken the burden of organizational daughter is a United Methodist pastor in Germany. responsibilities and financial risks from the shoulders of the deaconesses. Our Protestant Heritage by Bishop John S. Stamm This sermon was preached by Bishop Stamm as the closing message at the lll'h annual session of the East Pennsylvania Conference of the Evangelical United Brethren Church in Allentown, Pennsylvania on Sunday, April 30, 1950. The sermon was transcribed by Donald R. Repsher, who said of the occasion: "Knowing this would be his [Bishop Stamm's} retirement sermon at the end of a long and blessed career, and having taken shorthand in high school, I took it down in shorthand and later transcribed it. At that time I was completing my junior year at Albright College in Reading, Pennsylvania. I was not proficient in shorthand, but Bishop Stamm spoke slowly and deliberately, which was a great help. " Rev. Repsher graduated in the last class of the Evangelical School of Theology in Reading, Pennsylvania, and went on to a long and distinguished career as a pastor, primarily in the Presbyterian Church. I t is only the Spirit that will bring redemption, and only using words? Or do our words reflect reality. so I am not disturbed that some of the In our Protestant circles we are things I will say will be emphasizing becoming aware again of two great this. things: first, we must restudy and we It was about 10 or 15 years ago that must revise our Protestant concepts; and a group of churchmen were sitting second we must remember that together in New York City, and in the Protestantism is essentially the midst of the discussion that great discovery, the release, of Spirit in Christian statesman, John R. Mott, said: religion. And today we are facing this "We will not be able to pause much challenge of Jesus: "It is the Spirit that longer upon the discussion that favors giveth life. The words that I have our Protestant faith and heritage." spoken unto you, they are Spirit and Those words are much more true they are life." than Mott could really appreciate. The Protestant Reformation has Everywhere throughout our world we many elements of consciousness. Back Bishop John S. Stamm are confronted with this challenge: Is of it lies the Renaissance. But it there a spirit of redemption? Are we essentially [is] this: a reaffirmation of 4 Spirit in religion. Neither Martin Luther nor Zwingli We are apt to overlook the fact that not only do were the first to say that. There were men long before we have the right to go to God, but we have the that who have said this. There were those within the priestly responsibility to mm1ster to others. Roman Catholic group who never became reformers Protestantism does not mean a selfish appropriation or Protestants to whom we can go today with joy and of God. Even though we sin, through the operation of gladness to gather some of the insights they had. the Spirit of God we still can approach God, and God The Protestant Reformation stands therefore in a can approach us. Man has a capability to receive God sequence of great outbursts of spiritual thought and without higher organized services, and without life and action. I must use this word guardedly. There intermediatories. The thrust of the Reformation was was such an experience for humanity when a man against the thinking that you can buy religion. long ago by the name of Abram heard the call of God Second, the open Bible. We believe every person and it meant: Go out from where you are at present has a right to have a Bible. We believe every family into a new relationship with God, and into a new ought to have a Bible. We believe in the open Bible, expression of the life and power of God in your own in the best kind of Bible-the Bible that most fully soul, behavior, family, and the world. So in Abram reflects the original teaching. Therefore we are there was an outburst of Spirit in religion. concerned about the most recent translations. There was a more clearly defined expression of Protestantism, believes in the Book- the Bible, not Spirit with Moses, when in the flaming bush he heard as a sacred thing to be stored away, but as a treasure the call of God and set out as the deliverer of his to be available to all men everywhere. people and to establish a new sense of the Spirit in Third, we believe not only that man has a right to religion. approach God and to use the Bible, but that man has The writings of Amos, Hosea, and others are all a right to his own insight. Therefore Protestantism, examples of this. Remember how they had to stands for freedom- intellectual freedom-the confront formal, low-time religion and how their freedom of private judgment. faith and ministry and character gave a new outburst This right does not make invalid the of spiritual life and power? responsibility of ascertaining the truth. Our judgment Of course, supremely there stands Jesus, who must always be based in truth. There are those who in comes into a period of life where both the Gentile the name of our heritage would say, "It is my right to and Jewish religions had largely been defeated in teach anything." But I say it must be founded in the spiritual content- when men were searching for truth. something more than form. Therefore, Protestantism believes in education. It Down through the centuries, until we come to is always dangerous to be ignorant in the field of Protestantism, there were other expressions. Our religion. There is a reason why a man can go into Protestant Reformation stands in that sequence. There business with a high school education, but he must go were times when men felt the need of God so greatly to college and to seminary- he must have a higher and revolted against the imprisonment of Spirit, and education-to go into the ministry. gave God an opportunity to release His Spirit in the We haven't yet approximated the educational world. We are living in a period like that. Here we discipline that the Roman Catholics impose on their are in the world-we are hanging on temporarily lest priests. It is tragic when Protestants refuse to study anything we should let out would cause the and refuse to learn. That is why we are concerned toboggan-slide of our civilization to hasten. We are about public schools, colleges- Christian education. praying that there might be an outburst of Spirit and It is dangerous in Protestantism to be ignorant. We life redemptively in our world today. Protestantism is believe in the right of private judgment. distinctly the genius and genesis of the religion of the Fourth, [is] the right for public worship. There is Spirit. no fixed form of worship. The Quaker has a perfect Let us analyze it. In Protestantism we have, as right to sit in silence and say, "I find God in silence." the basic principals of our belief and conduct, these Our Anglican friends have a perfect right to develop things. a most complete form of worship. Our own church First, our firm belief in the fact that man can has been very generous in ways of worshipping, approach God, that man needs no intermediatory though there is a unifying element that will maintain except Jesus Christ in order to come to God. Man can the thought and life of the church-but not absolute speak to God and man can hear God speak to him. uniformity in everything. We call it technically the "priesthood of the Protestantism says you must worship. Worship believer," meaning that each of us may approach God implies first of all the awareness of God; the personally. conformity of our will to the will of God; a sense of 5 overmastering assurance that in God we are His Seventh, Protestantism never recognizes diversity children. as an end in itself. There are differences of ministries, We must move out in this. For the last 25 or 50 but it is the same Spirit. In Protestantism we years every great crusade that has challenged recognize diversity but we also emphasize the fact humanity has been void of religious elements. We that in it there is a unity of Spirit. need to move out into these realms. It must be a Eighth, we believe not only that man has a right worship that will make us so uncomfortable in our to approach God, and to use the Bible, and a right to littleness, in our narrowness, in our selfishness, that the freedom of private judgment, and public worship, will drive you out into a great moral and spiritual and the freedom of the Church from the State and the crusade. It will be an expensive crusade. State from the Church, and the need for creative Fifth, we believe not only that man has a right to personalities and the Spirit of unity; we also believe approach God, and to use the Bible, and a right to the that Protestantism is founded upon the centrality of freedom of private judgment, and public worship; we Jesus Christ. believe in the freedom of the State from the Church In Protestantism we have one Lord, and that is and the freedom of the Church from the State. Jesus Christ himself. We believe that in every Protestantism does not believe that the Church Protestant Church, in any denomination, when you does not influence the State, or that the State does not brush aside everything else you have Christ. That is have responsibilities to the Church. Protestantism the genius of Protestantism. Unfortunately, Christ is says that the Church has a ministry to perform in held in imprisonment in some of these groups, and terms of the truth of God, and the disclosure of the you have to brush aside some things. Continuing to principles of our religion to bring to bear on society stay alive is not the primary thing; the primary thing the judgments of God. We can't say how this is to be is a spirit of unity and loyalty to Christ, that Christ done. But the Church stands free to speak the mind stands out supremely so that we can bring Christ into and the Spirit of Christ. first place. . That is where today we are confronting a What does that mean? It means, first of all, that problem. People are trying to say you can preach the we must rediscover, restudy, reemphasize Jesus Gospel under a Communist regime. But the very Christ and recommit ourselves to Him. We must once structure of a totalitarian rule of the world today more remember that Protestantism is built around strikes against all that you preach, if you preach the Jesus Christ. Second, we must find the largest Gospel. number of cooperative fellowships among the Sixth, Protestantism is also concerned about churches. Third, we must once more ask ourselves: creative personality. There is a difference between "Why are we diverse?" There is a reason for the the Roman Catholic and Protestant churches at this Protestant Reformation. There is a reason for the point. There are a great many very fine people in the Protestant Church today. If we can get that Roman Catholic Church, but there the primary commitment into our Protestant churches we would emphasis is on the responsibility of the person to be not have so many of our young people troubled at faithful to the Church. Therefore it is trying to get the this point when it comes to intermarriage with Church into a position to be in control. Roman Catholics. The reason for the Protestant Protestantism says that institutions are only Church is to release the Spirit in religion. Fourth, we agencies to which men and women are to be led into need to remind ourselves of the tremendous an experience where they become spiritually creative responsibility that is ours today. There is about us personalities. Man becomes a sharer of the creative today the overmastering command of Jesus Christ. order of the Spirit, and becomes himself spiritually Oh, I wonder how He must feel! He knows what He creative. Through our ministry men and women can do in this world, but He also knows that He become spiritually creative in the whole world. Our cannot do it unless He gets agents in which to do it. primary concern is not to fill our budgets or to have Christ today must have bodies-we are standing great churches. Some of our big churches are so under the command of Christ: "Go ye into all the occupied with a lot of things that they no longer world, and teach all nations ... " produce good. Day and night, here I am a minister of the Gospel Protestantism will be divided whenever it loses chosen by Christ. I have not chosen Christ, He has the power to release spiritual and creative chosen me. I shall stand where Christ ought to stand, personalities. To save Protestantism you can't only and I am to say to this world that there is redemption fight for it; it will be saved whenever we will in Jesus Christ. I am to experience the power of God contribute to our world men and women who are until my neighbor finds out that there is power. spiritually creative. 6 There is terrible pain in the world. I came home The beginning of Protestantism stands for one from Europe [after World War II] heartbroken. That thing: when Martin Luther was facing the challenge people suffer in this world, that people die in our of God, the challenge of the Eternal Spirit was world who ought to live does not mean anything to us opposed and maligned. But Martin Luther said, "Here at all. I will never forget when in Berlin a nurse took I stand. I can not go back. I stand firm." me aside and said to me, "My sister just died of Where do you stand, my Protestant pastor? starvation." But over against all this are the resources Where do you stand, my fellow Christian? of God which must be brought into use. Here I stand. What am I here for? Why am I a Christian? Just to be saved from sin? It is a great thing to be saved from sin; but am I a Christian just to be saved from About the Author sin? Or are we to take our stand for Jesus and take the sin of the world to our heart and believe that the Bishop JohnS. Stamm was a revered bishop of the Spirit which is in the suffering of Christ may fill us in Evangelical and EUB denominations. He served as terms of world leadership? President of the National Council of Churches. Graduation Pictures-Class of 1967 by Harveta (Purintum) Rockwell I recall fondly how Dr. Harriet Miller, Professor of only appropriate attire for graduation photos is a suit and Christian Education, modeled how she worked with men tie." Several of the women looked at each other and said in preventing and eliminating potential discrimination simultaneously, "OK we will." Either Judy Olin or Sandy this time toward women on campus. "Use love, but be firm Tredinnick said "Come over to Roberts Hall at 7:00 this when working with men, she told us." As the only woman evening and I am sure we can find some suits and ties for on the faculty she would periodically tell us that she had to all of us." [At that time Roberts Hall had apartments solely have yet another discussion on the subject at Faculty for married couples while Fout Hall housed both singles Meeting reminding the male faculty members again that and married couples.] Some of us pulled back our hair and they must greet their classes we all tried to look very not with "Good morning, solemn. Maybe if we gentlemen," but with "Good did we could look like morning ladies and men-we tried our best gentlemen." I can still see to look the part-but her shake her head slightly femininity can't be as she spoke- her nonverbal hidden. smile implied "Men can After the conquer the world, be attached photo was President of the United taken and developed, States, but have to have one of the women hung me-a woman-remind a copy of it on the them of the obvious: women Picture Caption: Back row left to right: bulletin board of the look different than men!" Ruth Stambach, Dot Haggerty, (Mrs.) Sandy Tredinnick administration building. Every professor Front row left to right: Judy Olin, Jean Watts, Harveta Purintun As I recall, within an and administrator appeared hour after the to be working at changing this habit, but at least once a day administration arrived another note was circulated to all one professor would slip up and greet us with "Good seniors that read something like: Ladies we REALLY morning gentlemen" or "Good afternoon gentlemen." All apologize for the notice regarding graduation pictures. You the women (and increasingly our sympathetic "brothers") may choose to wear a suit or dress and forget the tie!" would clear our throats to which the poor professor, caught Judging from how awful we looked in the picture, we again, would respond with "Oh I'm so sorry ladies" and agreed that the administration got it right this time. some would add "I'm working at it Harriet" and then would try again "Good morning ladies and gentlemen!" About the Author Everyone in the classroom would burst into laughter sometimes the professor joining in. Harveta (Purintum) Rockwell received an MRE degree One day toward the end of our senior year, the and served churches in Pennsylvania and Iowa. Currently entire senior class received this note from the she is retired and lives with her husband in Minnesota. administration which read something like: "Remember the 7 United Theological Seminary NoN-PROFIT Center for the Evangelical United Brethren Heritage ORGANIZATION 4501 Denlinger Road U.S. POSTAGE Trotwood, OH 45426 PAID DAYTON, OH PERMIT No. 579 CHANGE SERVICE REQUESTED From the Editor At the end of July Rev. Timothy Binkley, curator of the Center for the EUB Heritage, left the Center for a position as curator at the library of Southern Methodist University in Dallas, Texas. During his years as curator of the EUB Center Tim did an outstanding job. He organized and annotated most of the collection, he did the research and prepared many outstanding exhibits based on the EUB heritage, he edited a book of Bishop Milton Wright's editorials, and he responded in a timely and effective way to the many requests that came into the Center. Although his loss is a severe one to the EUB Center, we wish Tim and his wife Michelle the best in their new position. Efforts are underway to find a replacement for Tim. A problem in transmitting the last edition of the Telescope-Messenger from my computer to the printer led to the omission of the bar on the first page containing the volume, number, and date of that issue. It was Volume 19, Number 2, for Summer, 2009. I hope we can avoid such glitches in the future, and I hope it did not cause any inconvenience to you. I have enough articles on hand for another issue or perhaps two of the Telescope-Messenger. But I need to make my periodic plea for articles. If you have stories of people, events, or experiences in the life of the EUB Church, please put them down on paper and send them to me. Do not worry about style, spelling, or grammar. Send articles to the editor at 1356 Hidden Creek Dr., Miamisburg, OH 45342-6746, and not to the Seminary. Robert L. Frey 8