Steinbach Bible Institute - Star Yearbook (Steinbach, Manitoba Canada)

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MR. MENNO R. HAMM DEAN OF HIGH SCHOOL DEPT. MATHEMATICS, CHEMISTRY, GR. XII PHYSICS, GR. X SCIENCE The Starry Heavens “When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained.” Psalm 8:3. Such contemplation of the heavens on a clear night has a profound effect on the observer. Surely, “Thy heavens declare the glory of God.” Psalm 19:1a. Consider a few illustrations of the remarkable agreement between the B ' ible and modern Astronomy, an agreement largely impossible 35 years ago. Jeremiah declared, “The host of heaven cannot be numbered, niether the sand of the sea measured.”33:32. Early astrono¬ mers had carefully catalogued every star and ' the total was not much over 3,00 0. Who was right? The development of the telescope pointed in favour of the Biblical statement there are over 100 b ' illion stars in our galaxy, with probably billions of galaxies like our own. Astronomers to¬ day agree with Jeremiah that the stars cannot be humanly counted. Astronomy has been used to support evolution, but ' in recent developments it de¬ finitely gives evidence to creation. For ex¬ ample, every star is losing mass and en¬ ergy, much like a clock as it runs down. There must have been a time when they were fully “wound” or created. It should be noted that we have no reason to be¬ lieve that this time was 4004 B. C., the date of creation to us. Many undevout scientists have ridiculed Moses for believing that the sky was a “firmament”, Genesis 1:6-8. “There is not a solid sphere above us which revolves with its starry lamps,” they say; and they are right. But neither is Moses wrong: his original term rakiya means the expanse without limits. What better word could Moses have used to describe the immense space about us? Great advance was made in astronomy when it was discovered that the moon was not a luminous body like the sun. Yet the Bible says, “The moon and it shineth not.” Job. 2 5 :5 . The moon ' is also quoted as a type of “faithful witnesses in heaven. Psalm 89:37. The moon as we see it on a dark night actually witnesses or sees the sun whose beams are hidden from us. It reflects some of these beams in our direct- i o n and witnesses to us that the sun is still shining. What an object lesson for the Christian to be focused on the true L ' ight, Christ, and then reflect Him to those in darkness! The heavens reveal much of God’s char- actor to us. They illustrate his glory, power, wisdom, faithfulness, dhangelessness perfection and greatness, but hardly His love and grace. In order to reveal His love to us, God was made flesh, and dwelt among us.” John 1:14. A view of the enor¬ mous vastness of the universe makes man realize that he is only a tiny speck of dust. “What Is man, that Thou art mindful of him? and the son of man, that Thou visit- est him?” Psalm 8:4. It is wonderful to know that the God Who created the hea¬ vens, setting the stars in their courses. Who “calleth them all by their names.” Psalm 147:4b, as the same God Who called you and me to eternal life in Jesus Christ. Mr. Menno Hamm You Are Writing Your Own Story No matter what else you are doing, From craddle days, through to the end, You’re writing your life’s secret story — Each night sees another page penned. Each month ends a thirty-page chapter Each year means the end of a part, And never an act is misstated, Nor ever one wish of the heart. Each day you wake, the book opens, Revealing a page clean and white. What thoughts and what words and what doings Will cover its surface by night ? God leaves that to you — you’re the writer, And never one word shall grow dim, Till someday you write the word, “Finish,” And give back your life book to Him. — Wallace Dunbar Vincent

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REV. B. D. REIMER PRINCIPAL The Christian - A Steward Among the high and holy privileges a Christian has is that of being a steward. A steward not only for an earthly master, for a certain group or organization, but of God. Paul, writing to the man put In charge of ordering the churches of Crete, reminds him of the qualifications of those put in responsible positions of leadership, and says they are stewards of God. The writer of the Hebrew epistle says these leaders have to give account to God for the souls under the ' ir care, under their responsibility. Again, both Peter and Paul put it very clearly when they say that every Christian will give account of himself to God. In 1 Corithians Paul says “Let a man so account Of us, as of the ministers of Christ and ste¬ wards of the mysteries of God,” and then odds, “Moreover, ' it is required in stewards, that a man be found faithful.” But, some say, the apostles speak in this way of tlhe responsibility of leaders in the church; of those placed in the ministry, of special servants only. Listen to this then, will you, from the pen of the apostle Peter, as recorded in his 1st epistle chapter four, “As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God.” In writing his general epistle to com¬ fort the suffering Christians who were scattered through persecution, the apostle Peter does not forget to call definite atten¬ tion to their responsibility as stewards. In spite of their difficult position, and their suffering, he reminds them that each one SYNTHESIS, BIBLE, MISSIONS, PERSONAL WORK, CHRISTIAN DOCTRINE, BIBLE INTRODUCTION, CULTS of them is a steward of the manifold grace of God. It is clear then, that every ' Christian is placed in the position od stewardship. The same God that created him, and bought him with a high price in redeeming man¬ kind, has called the Christian to be a ste¬ ward. The Christian is no longer his own, he belongs to the Lord. Paul goes on to say, reminding the Christians that if Christ died for all then are all dead, so that they Who live should henceforth not live for themselves, but unto Him who died for them. The position and responsibility of the steward according to Scripture is one of extreme responsibility and trust, demand¬ ing not only efficiency, but conscientious faithfulness and unselfishness in service. He is the housekeeper. To him are commit¬ ted the treasures of his Lord, — his ward¬ robe — his supplies, and the management of his affairs, both domestic and business. He is the dispenser for his Lord. See Luke 12:42 and 1 Chronicles 28:1 for a clear teaching on the stewards position of trust and responsibility. We see from these pas¬ sages very clearly that the steward has not only absolute and sole authority and power to dispense his master’s goods and run his master’s affairs; but also, that he has the responsibility to do this according to his master’s will and wishes. What could the master think of the steward, for instance, who would use for himself and his family all except 10% of a large business or es¬ tate. Or of one who let his personal de¬ sire interfere with his master’s wishes, plans and program? You as a Christian are that steward of God — a steward of the mysteries of God — of the gifts of God, to give meat to H ' is servants and household ' in due season. The field is the world; the meat is the Word of God; the supply is God’s; the due season the open doors to souls perishing without Christ, and that before they go to a Christ- less eternity; the dispenser of the water and bread of life, for God who loved the world and gave himself for it for you. May God find you faithful. B. D. Reimer

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REV. BEN HOEPPNER Gebet und Mission “Bettet fur uns und fur das Werk!” so und mit ahnlichen Worten bitten die Mis- sionare. Solche Fiirbitte wird gewiinscht, weil da ein Verhaltnis des Gebets zur Wor-t- verkiindigung ist. Dass so ein Verhaltnis vorhanden ist, zeigt das ird ' ische Leben des Herm Jesu. Sogleich als er seine offentliche Arbeit an- trat, fastete er vierzig Tage. Wenn es gait, seine Jiinger zu wahlen, betete er durch die Nacht. Soil 1 ten die Jiinger den Mission- sinn haben, sagte er ihnen: “Bittet den Herrn der Ernte, dass er Anbeiter aussen- de in seine Ernte.” Er nahm si Oh die Zeit, um die Jiinger Beten zu lehren. We ' iter betete er fiir Petrus, i.e. fiir den Einzelnen. Er betete ehe er seinen letzen Leiden be- gegnete. Besonders heftig flehte er in Ge- thsemane, wo r Blut schwitzte, und am Kreuz, wo er fiir uns starb. Er vergass, auch nieht die Danksagung nach der Erhorung. Wahrend er hier auf Erden war, war das Gebet fiir ihn stets das Vorangehende, das Begleitende und das Folgende seiner Mis¬ sion. Die wiohtige Beziehung des Gebets zur Mission sieht man besonders auch in Chri- sti Auferstehungsleben. Als Hoherpriester zur Rechten des Vaters debt er immerdar, um fiir die Seinen zu beten. Denkt euch — bestandig durch die Jahrhunderte betet er. Uns bleibt hier der Gedanke vor Verwunde- rung und Anbetung stehen. Warum muss er, der Sehopfer, der Herr imd Gott, bestan¬ dig beten? Wir konnen es nieht begreifen. Es wird uns aber verstandlicher, dass das Gebet und die Mission unaufloslioh ver- bunden sind. Die nahe Verbindung des Gebets zur Mis¬ sion wurde genau von der apostolischen Ge- meinde beachtet. Nach dem der Herr ihnen den Missionsbefehl gegeben hatte und gen GERMAN. PRAYER, OLD TESTAMENT, SYNTHESIS, HOMILETICS, CULTS, HISTORY. ENGLISH Himmel gefahren war, hielten sie sich in Jerusalem auf, um einherzig und einmiitig zu beten. Nach der Ausgiessung fingen die Jiinger mit der Mission an — dooh nieht ohne Gebet. Es war, als sie zum Gebet gingen, da Johannes und Petrus den Lahmen heilten und dem Volk das Heil predigten. Es war durch das Gebet der Gemeinde, dass sie mit Freudigkeit anhielten das Wort zu pred ' igen. Ails die Klage wegen der Armen- pflege aufkam, sagten die Apostel: “Sehet . . . naoh . . . Manner . . . Wir aber wollen anhalten am Gebet und am Amt des Worts.” Beachten wir, sie stellten das Ge¬ bet vor die Mission. Dasselbe sehen wir in Apg. 13:1-3. Hier waren die Lehrer zu- sammen mit Fasten und Beten, ehe Barna¬ bas und Paulus vom Heiligen Geist in die Heidenmission gesandt wurden. Epaphras rang mit Gebeten und Flehen fiir die Ge- me ' inde. Auch Paulus Jjrauchte das Gebet in der Mission. Folglich bat er: “Betet . . . fiir mich, auf dass mir gegeben werde das Wort mit freudigem Auf tun meines Mun- des, dass ich moge kundmachen das Ge- heimnis des Evangeliums.” Die erste Ge¬ meinde erkannte die naihe Beziehimg des Gebets zur Mission. Diese Gebetserkenntnis hatten auch die Reformatoren und die Missionare der Kir- ohengeschichte. John Knox flehte: “Gott, gib mir Schottland, sonst sterbe ich.” So waren auch Schwarz, William Carey, Brain- er, Hyden, alle Manner des inbriinsbigen Gebets. Hyden bat um die Errettung zehn Seelen an e ' inem Tage. Der Herr erhorte. So geht das intime Verhaltnis des Gebets zur Mission durch die erfolgreiche Missions- geschichte. Wie wichtig auch das Gebet in der Mis¬ sion ist, so ist es doch nieht der Ersatz der Wortverkundigung. Wenn Gott einen ins Missionsfeld ruft, muss man gehen. Daheim bleiben und beten wiirde nieht zureichen. “Gehorsam ist besser als Opfer.” Angesichts der Beziehung des Gebets zur Mission freuen wir uns fiir die Gelegen- heiten des Gebets in dem Institut. Einmal diirfen wir taglich in dem Andachtssaal ge- meinsohaftlich beten. Auch diirfen wir jede Kiasse mit Gebet beginnen. Zu dem hat man Zeit fiir das Gebet im Kammerlein. Schliesslich haben wir das Fach des Ge¬ bets auf dem Sichulprogramm. Das Ziel hierin ist: “Herr, lehre uns beten!” “Herr, hilf uns das richtige Verhaltnis des Gebets zur Mission zu erfahren!” Ben Hoeppner 10