Tag Archives: Krista Showalter Ehst

Preventing and Responding to Sexual Abuse: Some Much-Needed Resources

by Krista Showalter Ehst

Most of us can agree that sexual abuse and violence are realities we would like to see eradicated from our communities, especially our faith communities. Yet at the end of the day, we often remain paralyzed by the difficulty of these issues and realities, failing to take proactive steps that might prevent or better equip us to respond to sexual abuse. We need, first and foremost, the courage to begin talking more openly about the presence of sexual abuse and violence in our Mennonite communities. But we also need resources to help us have conversations that are healing, and action that leads towards genuinely safe and whole communities.

The Conference Offices are building a small library of print and web resources intended specifically to foster safe and sexually healthy congregations and communities. Any congregation, Sunday School class, small group, or leadership team would be wise to delve into some of these resources, which can be found at the Franconia Conference website by clicking here. Two of these resources will be briefly reviewed here, and they are just a small sample of the other topics addressed, such as responding to clergy misconduct, exploring the gender and racialized elements of sexual violence, and creating safe churches for children and youth.

We are not very good at talking about the “shadow sides” of sexuality: sexual abuse and violence, pornography, sexual addiction, etc. But we’re also not very good at talking about healthy, whole expressions of sexuality. A curriculum produced by MennoMedia’s Faith & Life Resources seeks to encourage congregations to talk openly about and to celebrate sexuality. Entitled Body & Soul: Healthy Sexuality and the People of God, the curriculum is structured as a multi-faceted, intergenerational approach that incorporates both the worship and education aspects of congregational life. As the introduction states, Scripture makes it clear that “God is very interested in our sexual health. As male and female–as beings with strong desires and energy for sexual expression–we can’t ignore sexuality in our apprenticeship of faith in Jesus” (Coordinator Guide, pg 4).  With this foundational understanding, the curriculum offers a 4-week series of worship and education resources centered around the following themes: “Our Bodies, God’s Image”; “Created for Intimacy”; “Honoring the Gift of Sex;” “Holy Desires.” The fact that this series is intended to shape both worship and education means that, for an entire month, sex will be at the forefront of congregational life. And in fact, the authors hope that if the entire congregation is engaged in this conversation about healthy sexuality, these conversations will begin to flow over into other contexts, slowly making it easier to have open and frank discussions about sex.

The curriculum does well to provide specific resources for different groups within congregations. Included in the box set are a worship leader guide, an adult study guide, a youth leader guide, a book geared towards “tweens”, a book to help parents talk about sexuality at home with their young children, and a collection of essays that touches on topics such as sexuality & singleness, sexuality & aging, and sexuality after losing a spouse.

The curriculum also acknowledges its limits. For one, it is not primarily focused on same-sex orientation. The authors recognize that same-sex sexuality has been prominent in our churches of late, and they intentionally strive to talk about sexuality through a broader framework. This does not necessarily exclude conversations about healthy sexuality for LGBTQ persons, but leaders might want to be sensitive in intentionally making space for such conversations.

Additionally, the curriculum does not delve into broken areas of sexuality, although they do name things such as pornography and sexual abuse. The intent is to lay a foundation for further conversation and study, and there are suggested resources for further engagement with these “shadow sides” of sexuality.

The curriculum is quite involved, and would require intentional, long-range planning. That being said, some of the resources included could easily be studied on a smaller scale by individual classes or small groups. It is certainly worthwhile considering whether your congregation might take on the entire 4 week series, as it offers unique space and resourcing for learning to talk about and celebrate our sexuality. Such conversations and celebrations are imperative if we are also to begin acknowledging the broken, harmful expressions of sexuality present in our communities.

A second resource from the Conference library is geared specifically towards confronting the deeply broken reality of sexual abuse. The Little Book of Restorative Justice for Sexual Abuse, co-written by Judah Oudshoorn, Michelle Jacket, and Lorraine Stutzman Amstutz, applies the Restorative Justice framework specifically to situations of sexual abuse. Tragically, when sexual abuse occurs, we sometimes end up pitting the concerns of offenders and victims against one another. As communities of faith, we want to be a welcoming, redemptive place for offenders, but we also don’t want to intentionally harm victims. The Restorative Justice approach is an immense tool in that it explicitly prioritizes the healing and well-being of victims, but provides space in its framework for offenders to be held accountable and to be supported. The basic Restorative Justice approach is to begin by asking: “Who has been hurt?”, and then: “What do they need?”. While offenders may well have been hurt and traumatized in their own lives, this framework does not allow an offender’s own trauma to minimize a victim’s hurt or to derail the process away from the victim’s healing. Ultimately, of course, the goal is to restore communities, which include victims and offenders, to health and wholeness. But the journey towards that wholeness makes sure to value the stories and wounds of victims.

The Restorative Justice framework is helpfully concretized through several case studies, and by laying some basic groundwork. It includes some basics on the issue of sexual abuse, how it harms victims, why offenders perpetrate, and how it can be a cyclical occurrence. It then offers several case studies to demonstrate how the framework might be used when working with a victim, an offender, or an entire community.

The authors do not intend this to be an end-all, be-all approach. They highlight the real lack of creative frameworks for confronting sexual abuse outside of the criminal justice system, and they hope that this particular framework can help spark more imaginative, restorative ways of addressing sexual abuse and seeking restoration in its wake. While it’s obviously a good resource for a congregation that might be in the midst of a situation of sexual abuse, it would be an equally good study for classes or leadership teams or congregations who want to know how to relate to victims or offenders, and who want to prepare for dealing with sexual abuse if/when it occurs.

Just as both of these resources intend to be a starting point for more conversations and more creative approaches, the library of Conference resources is intended as just the beginning of the education and resourcing work we must do if we are to begin making our communities spaces of transparency, health, and wholeness. Check out the entire list of resources online, and consider how your congregation might become better equipped for this important work.

Sharing Breakfast and Life

by Emily Ralph Servant, Interim Director of Congregational Resourcing

“I was not really looking forward to the morning event.  I wasn’t even sure it had much to do with my call and work,” confessed Joy Sawatzky, a chaplain at Living Branches.  “What happened was a nice surprise.  I like surprises.”

The “morning event” was a breakfast sponsored by Living Branches and Franconia Conference exploring questions of spirituality across generations.  On February 14, a panel of leaders answered questions about calling, spiritual practices, and hope.

“What happened was heart-felt sharing from three different generations around call and how that was and is lived out, not just in the lives of those on the panel, but in the table conversations afterwards as well,” reflected Sawatzky.

Panelists Krista Showalter Ehst, John Ruth, Paula Stoltzfus, James Krabill, Josh Meyer, and Ray Hurst expressed curiosity about other generations, pondered over advice they would give to their younger selves, suggested practices that are important in the life of the Church, and confessed how their priorities in ministry have been shaped by their life experiences (listen to the podcast).

After the panelists shared, pastors gathered around tables to share their own stories, challenges, and questions.  The take away—a hope for the future of the church and a hope for more of these conversations.

Living Branches began to explore sponsoring conversations on aging after a pastor told them, “Our church is aging, however our energy is focused on family and youth; we would appreciate thinking and talking together about issues of aging. Help us.”   Living Branches believes that as a member of the community and a participating ministry of the Franconia Conference, they have a calling to connect with and resource their community and churches around the issues of aging, says Margaret Zook, Director of Church & Community Relations at Living Branches.  “We believe that joy and purpose in life is enriched through conversations at all stages of our life.”

Credentialed leaders are invited to two breakfasts this April:

  • April 19, 8-10am, at Souderton Mennonite Homes. Chaplains from Living Branches will present the documentary “Being Mortal” and facilitate a conversation around faith and end of life issues.  (RSVP to Margaret_Zook@LivingBranches.org).
  • April 25, 9-11am, at Blooming Glen Mennonite Church. Anne Kaufman Weaver will lead a conversation around her research in resiliency for women in pastoral leadership (RSVP at franconiaconference.org/events).

“Taking time to be together to learn, to network, to eat together, to drink coffee and tea together helps keep our leadership and relationships vibrant and lively,” says Franconia Conference executive minister Steve Kriss.  “While our schedules are busy, this time apart, even for a few hours, is an important respite and a significant time to strengthen both skills and relationships among us as credentialed leaders in our conference community.”

For questions related to upcoming events or to request resourcing for your congregation, contact Emily (email or 267-932-6050, ext. 117).

Disoriented Following

By Wayne Nitzsche, Interim LEADership Minister

I’ve been granted the privilege of walking with the congregations of Alpha, Bally and Taftsville as they engage the journey of calling a pastor. Jenifer Eriksen Morales has prepared them well for the steps in the process. But as in all of life, we make plans and sometimes it works to perfection and for a brief moment we believe we’re smartly in control. The rest of the time, life happens.

For example, recently I planned for a weekend trip to Taftsville, Vermont to have meetings with the Transition Team, Council and to preach on Sunday morning. The meetings went well, the congregation offered warm hospitality, and Vermont showcased its winter beauty, a dazzling display. Sunday afternoon when I’d plan to return home, four inches of new snow blanketed our vehicles. Vermonters for whom that is no big deal,
cautioned me about evening travel in blowing and drifting snow. I decided to spend an extra day and wait out the storm.  Initially I was frustrated. How could I miss a Monday morning and evening meeting and a day of work? When I let go of the temporary and minor disorientation of my schedule I was able to relax. I was gifted with an hour-long walk in the snow, and engaging conversation with my delightful hosts.

My change of plans was a minor inconvenience. But other situations feel more major. Heather Wolfe, member of the Taftsville Transition Team reflected on a piece of their four year pastoral search process. At one point, two pastoral candidates seemed to be real possibilities. However, both people withdrew their names from consideration. Dorcas Lehman, who was an interim pastor at that time, reminded the Team that Moses wandered in the wilderness for forty years before reaching the Promised Land. Surely Moses felt much disorientation, and disappointment.  Heather remarked that they hoped it didn’t take 34 more years to get to their Promised Land of finding a pastor!

In January, I visited Alpha Mennonite Church and was delighted to hear Krista Showalter Ehst preach a sermon called “Disoriented Following” based on the text from Matthew 4. Jesus begins ministry in a new place, and immediately calls two sets of brothers.

Krista began with her own story of disoriented following. She was about to graduate from seminary. A congregation inquired about her openness to a pastoral call. While on a silent retreat she sensed the Spirit validating her call to pastoral ministry. Soon there were multiple long-distance Skype interviews with a search committee resulting in a call to candidate at that church. Krista purchased plane tickets but then suddenly questions began to emerge from the search committee and the offer to be the pastoral candidate was withdrawn. Krista was obviously disoriented and devastated. Questions about that experience remain, but she testifies that it led to growth and new opportunities.

Krista says about Matthew 4:12: “Jesus himself is coming off a very disorienting experience–his temptation in the wilderness. Somehow, this disorienting wilderness experience seems to have brought him a renewed strength and clarified call as he now chooses this moment to begin his ministry.”

Later she says about the call of the brothers, James and John, and Peter and Andrew: “What a daring decision, and what a disorienting decision! They don’t even know what “following Jesus” means–in fact they may not even know that this guy’s name is Jesus yet! All they have to go on is his invitation and this cryptic phrase that they’re going to somehow fish for people. And so without any concrete sense of what lies ahead or where they will be led, they step out into this abyss of newness and change. I can’t imagine a more disorienting moment. I’m curious whether, an hour down the road, James turned to John or Peter turned to Andrew and said: “Brother, what in heck are we doing?”

Matthew has a purpose when he tells this story. And I think part of it is to remind his readers that the brothers’ disorienting beginning to their discipleship is indicative of the overall nature of discipleship. Being Jesus’ disciple has the potential to totally transform and change the shape of our lives–what we do with our lives, our relationship to family and friends and the various people and things we come to depend on. Being a disciple of Jesus and the kingdom he proclaims may just turn our lives upside down and call us away from everything familiar and secure.” This is just a little piece of Krista’s sermon. She agreed to send me the manuscript. Being the generous person she is, I’m sure she’d share it with you too.

What is your personal story of disoriented following? We all likely have many as we try to follow Jesus, and trust God’s loving care. We surely have them as congregations too. Often pastoral transition can be very disorienting for a congregation. It’s when congregations turn to the conference for leadership. It offers a great opportunity to live into the disorientation and grow by reconsidering current identity, context and mission.

Clearly we are in a disorienting time as a nation.  It offers the church the opportunity to differentiate itself from nationalism, patriotism, redemptive violence and consumerism that is often confused with American Christianity but has nothing to do with the gospel of Christ.

That Sunday at Alpha, Krista concluded her sermon by leading us into sharing the Lord’s Supper. Perhaps we need to more frequently rejoice in this gift that Jesus gave us. As we eat and drink may it prompt a powerful memory of his life; freely given for love of this beautiful but often disorienting world. May we live into these disorienting times, as individuals, and congregations so we may live courageously, oriented toward Christ’s kin-dom, coming on earth as it is in heaven.

An Update on An Experiment in Going to the Margins

By Stephen Kriss

“The first duty of love is to listen.”—Paul Tillich

As part of our practices in this summer space in between, we’ve taken our conference staff meetings “to the margins”, which so far has meant meeting at Doylestown and Alpha congregations for an afternoon to eat, pray and learn alongside the pastors who work in those settings before engaging our regular conference staff agendas.   We’ll go to Quakertown to learn about the work of Salem congregation’s engagement with partners and neighbors yet for our last of these meetings later this month.

Doylestown Mennonite Church

These going to the margins meetings have felt like holy disruptions of our routine.   We’ve received the gracious hospitality of Krista at Alpha, and Randy, KrisAnne and Sandy at Doylestown.  We’ve had great ice cream and burritos.   We’ve learned by listening to both the possibilities and struggles for ministry and life in one of the wealthiest communities in Bucks County, as well as what it feels like to work and hope just across the Delaware River.

Alpha Mennonite Church
Alpha Mennonite Church

I’m noticing some things that have been happening through our experiment.   Some of these things might encourage our continued journey of “going to the margins” for the sake of the Good News.   This is a small disruption, a monthly afternoon staff meeting.   But breaking our routines invigorates our conversations and builds our relationships together, differently.  We carpool.   We talk differently and about different things because we are in different spaces.  In navigating the logistics of simply going to a different location, we think differently rather than simply showing up in the same place.  Our two meetings at the margins have been times when we’ve been highly engaged with one another, even when dealing with routine tasks and procedures (seriously).   I look forward to what we’ll learn later this month.  A few staff members have asked if we can continue this kind of meeting alongside congregations’ into the future.

Admittedly, it does cost us some extra time and mileage resources to get to these places, which I’d say is well worth the effort thus far.   By eating together, we create a different rhythm of gathering that opens conversation differently.   By listening and praying with the pastors in their settings, we’ve had opportunities to both bless and to learn.   In going to the margins, we find what happens when we respond to Jesus’s declaration to go and then the transformation that happens when we listen to each other and in the midst, to sense the presence of God and discover our hearts are still strangely warmed together on the way in this time in between.

Peace Farm: A new experiment in Christian discipleship takes root

by Janie Beck Kreider

Peace Farm, a new voluntary service program born out of a collaborative effort between Quakers and Mennonites in Bally, Pennsylvania, will begin its inaugural season in May 2015. This six-month apprenticeship brings together the practical work of farming and an exploration of connections between peace, food justice and faith.

Krista Showalter Ehst
Krista Showalter Ehst

Farmers Krista and Tim Showalter Ehst are excited to see their dream for Peace Farm become a reality. Tim and Krista operate Valley Run CSA (community-supported agriculture), a diversified, sustainable farm in the Butter Valley of southeastern Pennsylvania, about an hour outside of Philadelphia. Along with other local farmers, they will host Peace Farm apprentices for the daily work of cultivating organic vegetables, raising pastured animals and helping with various other agricultural tasks. As part of the hands-on apprenticeships, the Showalter Ehsts will also facilitate ongoing reflections with participants about what it means to approach agriculture and land cultivation through the lens of faith. Themes within the Peace Farm curriculum address scarcity and abundance, food deserts, migrant farm labor, sustainable living and rest, and agricultural practices as a form of peacemaking.

The Showalter Ehsts are not your average Mennonite farmers. Their journey toward this vocation and lifestyle began at Goshen College, where they studied theology and began learning about food production and distribution in the United States and abroad. Neither of them grew up farming, although Krista was raised in a 200-year-old farmhouse on 80 acres of Pennsylvania farmland, and Tim grew up in rural Virginia, outside of Harrisonburg. While at Goshen College and reading authors such as Wendell Berry, Michael Pollan, Vandana Shiva, and the like, the two decided to pursue a farming apprenticeship in Kentucky upon graduation. They’ve been interested in this type of work ever since.

Bounty at Valley Run CSA.

“Coming off of studying theology and then moving right into learning about farming made both of us keen to find intersections between our faith commitment to Anabaptist-Mennonite theology and this work of tending to the land,” reflected Krista, who also pastors Alpha Mennonite Church in Alpha, New Jersey, a Franconia Mennonite Conference congregation. “We soon realized that our commitment to a lived discipleship found natural expression in the daily tasks of cultivating food in ways that respected the goodness of God’s creation and the interdependence of healthy human communities with healthy landscapes.”

Krista earned a Master of Divinity at Candler School of Theology at Emory University in Atlanta, while Tim helped start Oakleaf Mennonite Farm, a diverse urban farm on the six-acre property of Berea Mennonite Church, also in Atlanta. After getting the farm off to a good start, Tim took a position as interim director for DOOR (Discovering Opportunities for Outreach and Reflection) Atlanta, which is affiliated with Mennonite Mission Network. It was while Tim was at DOOR, working closely with young adult volunteers, that the dream for a faith- and farm-based voluntary experience began to take root.

“We knew that there were lots of experiences for young adults to spend a year in a faith-based voluntary service program, and we also knew that there were tons of farming internship opportunities,” says Tim. “But there weren’t many opportunities for young people to learn about sustainable agriculture through the lens of faith.”

It wasn’t long before this dream began to germinate. After moving back to Krista’s family pigfarm in Pennsylvania and starting up a successful CSA (a cooperative farm where members help with start-up and operating costs in exchange for food), they began to brainstorm with Christina Repoley, one of Krista’s seminary friends who also directs Quaker Voluntary Service. Then Glenn Balzer, director of DOOR, joined the conversation. Quaker Voluntary Service and the DOOR program have signed on as program partners. The Showalter Ehsts also received a grant from the Fund for Theological Education that helped finance the development of the program.

“We began to imagine what it would look like for these peace churches to develop a program that centered on sustainable agriculture and food justice,” says Krista.

The inaugural season of Peace Farm will begin in May 2015. The experience is based on the rhythms of the farming year, so while most voluntary service programs start in August or September, Peace Farm will begin in late May. By the time they leave at the end of November, apprentices will have experienced not only the ins and outs of a sustainable farm, but will have engaged in essential conversations about how spirituality and faith commitments can inform a healthier relationship with the land.

This piece originally appeared as part of Mennonite Church USA’s #WeAreMenno series. Reprinted with permission.

Waiting when it’s hard to explain why

by Krista Showalter Ehst, Alpha

Krista Showalter EhstI recently attended my first high school reunion as a Mennonite pastor. I am a relatively young pastor, and I think for some of my fellow alumni it was a bit strange to hear about my current career path. I was chatting with two folks (not even discussing church or pastoring at the moment) when one suddenly turned to the other and said, “Are you religious?” They proceeded into a lengthy conversation about the various reasons for—but mostly against—attending church or embracing Christianity. I sat there quietly, absorbing it all and finding myself wondering, “How is it that I ended up on such a different path? Why am I not only in a church but leading one when so many of my peers have given up on church?”

In many ways, it’s easy to imagine myself in the shoes of one of those peers, to come up with a list of reasons for not being part of the church. Many churches are dwindling, and it’s sometimes hard to tell how a church serves people any better than a social club or community center. Even where churches are thriving, they have this persnickety way of wounding people rather than extending a healing touch. Churches have messed up many times and in many ways throughout the years, and it is understandable that some people need to simply walk away.

But I find myself firmly rooted in the church, even choosing a vocation of church leadership, and I wonder just what it is that has brought me to this place. I have certainly not been blind to the ways that church has wounded people, the ways that it is been complicit in injustice. I’ve seen up close and from afar the brokenness and failings of churches.

And yet right alongside the failures and brokenness are these persistent moments of grace and transformation. I’m only six months into my first pastoral experience, and yet I’ve already been privileged to witness many small-but-amazing moments when churchgoers—who in any other setting would likely not be a part of the same social group—extend abundant care to one another or share vulnerably with each other. I’ve seen the ways our small congregation works to give generously to folks in need even while feeling the pressures of a limited budget. I’ve seen high schoolers greeting and hugging an 80-plus-year-old member, and young children running up to ask one of the middle aged members to play with them. These kinds of interactions, these forms of care and intergenerational relationships, they’re kind of rare. They’re certainly not commonplace in our culture. These are the kinds of moments I wanted to tell my fellow alumni about as they speculated about the pros and cons of “being religious.”

And yet at the end of the day it doesn’t come down to looking at a list of pros and cons and deciding which outweighs the other. The failures persist even while grace abounds. Transformation occurs even while brokenness persists. It is one of the most wonderful and most irritating parts of our faith journey. We experience true tastes of God’s love and grace, and yet we continue to experience and confront the places where God’s kin-dom has not yet become reality.

It is, in fact, both the places of “now” and “not yet” that keep me in the church. The “nows,” the times when I see someone receiving healing through their church family or when I myself experience transformation through the community of faith, inspire and energize me. And the “not yets,” the painful moments of witnessing exclusion or becoming entrenched in church conflict—these moments push me to keep struggling, to keep praying, and to keep working on behalf of God’s kin-dom.

I’m not sure if any of this would make sense to my high school classmates. “Why bother wasting all that energy?” they might ask. “Why wait around if the church is still bogged down by all that negative stuff?”

“Well,” I might say, “Come and see.” Because it is only in experiencing small-yet-profound tastes of a kin-dom where God’s love abounds and all find wholeness that we can muster the patience to wait for that kin-dom to be realized in full.

Our theme for this year’s joint Conference Assembly with Eastern District Conference is “Esperando: Waiting & Hoping.”  Conference Assembly will be held November 14-15 at Penn View Christian School in Souderton, Pa.   

There wasn’t a burning bush

by Krista Showalter Ehst, Alpha Mennonite Church 

My calling into ministry did not come in a crystal-clear “Aha!” moment.

I have friends and former seminary classmates who knew they were going to be a minister since the age of 12, or who experienced a distinct “burning bush” calling from God. I, on the other hand, grew up wanting—at different points but with equal fervor—to be a veterinarian, author, and Broadway star.

Krista and her husband, Tim Showalter Ehst
Krista and her husband, Tim Showalter Ehst

I am none of those things today, and looking back, what stands out from those varied aspirations is an underlying but consistent curiosity about the Bible and faith and a deep connection to the life of the church.

I grew up at Perkasie Mennonite and was blessed with the examples of strong women pastors and with the affirmations of a warm church community. From a young age, I was encouraged to use my gifts in church and was also encouraged to bring my questions and uncertainties to the table. I have heard many stories of people who have been deeply wounded by church, and I am grateful that I was raised in such a safe, nurturing, and affirming community.

I received some encouragement from my church community and from high school teachers to consider ministry, but at the time it didn’t seem a very attractive option. While studying at Goshen College, however, that consistent curiosity that followed me throughout childhood led me into Bible and theology classes. I was so energized by studying Scripture and by learning about different theological perspectives. I recognized that what fed me the most was not my theater or music theory classes, but was engaging these questions of faith and of the church.

I spent a summer during college as an intern in a small Mennonite church in Florida, and recognized that not only am I energized by questions of faith, but that many of my gifts are well suited to ministry. I slowly began to open myself to the idea of pastoral ministry, although it still seemed like a far-off possibility.

Krista licensing
Krista’s licensing at Alpha congregation.

After college, I spent about six months in the United Kingdom working with the Anabaptist Network, on behalf of Franconia Conference. It was there, while taking part in a small, urban house church, that I decided to take the next step and apply to seminary, and my husband and I ended up in Atlanta for three years while I studied at Candler School of Theology. It was a wonderful place to gain both head and on-the-ground knowledge, and also a good place to integrate my passions for church ministry and sustainability.

Even while in seminary, however, I didn’t really think I’d be a pastor any time soon. I felt too young, too inexperienced. And yet here I am, not yet 30 and serving as a pastor of a small Mennonite congregation while also farming alongside my husband. The call is not what I thought it would be, and I imagine it will continue to take surprising and unexpected shapes as I continue on the road.

Ministerial Update (April 2014)

Hadi Sunarto
Hadi Sunarto was licensed as a deacon at Philadelphia Praise Center in March.

Steve Kriss, Director of Leadership Cultivation, provided this update from the March & April meetings of the Credentials and Ministerial Committees:

Hadi Sunarto (East Rutherford, NJ) was approved for a license for specific the ministry of deacon at Philadelphia Praise Center.

Krista Showalter Ehst (Bally, PA) was approved with a license toward ordination to serve as pastor at Alpha (NJ) Mennonite Church.

Bill Martin was approved with a license toward ordination and to serve as associate pastor at Towamencin Mennonite Church.

Danilo Sanchez (Whitehall congregation) was approved to serve as Allentown area youth minister with a license toward ordination.

Donna Merow was approved for ordination and continues to serve as pastor at Ambler (Pa) Mennonite Church.

Several new members have been added to the Ministerial and Credentials committees.

Mike Clemmer (Towamencin) and Marlene Frankenfield (Salford) have been named to the Ministerial Committee.   Heidi Hochstetler (Bally) resigned her position from the committee earlier this year.   Continuing Ministerial Committtee members include:  Verle Brubaker (Swamp), Ken Burkholder (Deep Run East), Carolyn Egli (Whitehall), Janet Panning (Plains), Mary Nitzsche (Blooming Glen), Jim Williams (Nueva Vida Norristown New Life).

Aldo Siahaan (Philadelphia Praise) and Marta Castillo (Nueva Vida Norristown New Life) have been named to three year terms on the credentials committee.    Continuing committee members include:  Rose Bender (Whitehall), Verle Brubaker (Swamp) and Mike Clemmer (Towamencin).

Steve Kriss began serving as Conference staff liaison for both committees since the retirement of Noah Kolb late in 2013.